i"wHj<^<]«. 
 
 lii 

 
 Ex Lib r is 
 C. K. OGDEN 
 
 THE LIBRARY 
 
 OF 
 
 THE UNIVERSITY 
 
 OF CALIFORNIA 
 
 LOS ANGELES 
 
 . Il^^«^
 
 .^.
 
 TUK 
 
 WORKS 
 
 OP 
 
 JOHN OWEN, D.D 
 
 EDITED BT 
 
 THE EEV. WILLIAM H. GOOLD, D.D., 
 
 EDINBURGIL 
 
 VOL. II. 
 
 EDINBURGH: 
 T. & T. CLARK, 38, GEORGE STREET. 
 
 LONDON : HAMILTON, ADAMS, AND CO. DUBLIN : JOHN ROBERTSON. 
 
 MDCCCLXir.
 
 MUKRAT AND GIBB, PRINTERS, EDINBURGH.
 
 6> 
 
 9:-: - 
 
 CONTENTS OF VOL 11. 
 
 OF COMMUNION WITH GOD THE FATHER, SON, 
 AND HOLY GHOST. 
 
 Paga 
 
 Prefatory Note bt the Editor ....... 2 
 
 Preface ........... 3 
 
 Note to the Reader by D. Burgess ....... 4 
 
 PART I. 
 
 Chap. I. — That the saints have communion with God — 1 John i. 3 considered to that 
 purpose — Somewhat of the nature of communion in general . . .5 
 
 Chap. II. — That the saints have this communion distinctly with the Father, Son, 
 and Spirit — 1 John v. 7 opened to this purpose ; also, 1 Cor. xii. 4-6, Eph. ii. 18 
 — Father and Son mentioned jointly in this communion ; the Father solely, the 
 Son also, and the Holy Ghost singly — The saints' respective regard in all worship 
 to each person manifested — Faith in the Father, 1 John v. 9, 10 ; and love towards 
 him, 1 John ii. 15, Mai. i. 6 — So in prayer and praise — It is so likewise with the 
 Son, John xiv. 1— Of our communion with the Holy Ghost— The truth farther 
 confirmed .......... 9 
 
 Chap. III. — Of the peculiar and distinct communion which the saints have with the 
 Father — Observations for the clearing of the whole premised — Our peculiar com- 
 munion with the Father is in love — 1 John iv. 7, 8; 2 Cor. xiii. 14; John xvi. 
 26, 27 ; Rom. v. 5 ; John iii. 16, xiv. 23 ; Tit. iii. 4, opened to this pui-pose — What 
 is required of believers to hold communion with the Father in love — His love 
 received by faith — Returns of love to him — God's love to us and ours to him — 
 Wherein they agree — Wherein they differ . . . . . .17 
 
 Chap. IV. — Inferences on the former doctrine concerning communion with the Father 
 in love ........... 31 
 
 PART n. 
 
 Chap. I. — Of the fellowship which the saints have with Jesus Christ the Son of God 
 — That they have such a fellowship proved, 1 Cor. i. 9 ; Rev. iii. 20 : Cant. ii. 
 1-7 opened; also Prov. ix. 1-5 ....... 40 
 
 VOL. II. A 
 
 18S9670
 
 rv CONTENTS. 
 
 Pog* 
 
 Chap. II. — What it is wherein we have peculiar fellowship with the Lord Christ — 
 This is in grace — This proved, John i. 14, 16, 17; 2 Cor. xiii. 14; 2 Thess. iii. 
 17, 18 — Grace of various acceptations — Personal grace in Christ proposed to con- 
 sideration—The grace of Christ as mediator intended, Ps. xlv. 2— Cant. v. 10, 
 Christ, how white and ruddy — His fitness to save, from the grace of union— His 
 fulness to save— His suitableness to endear— These considerations improved . 46 
 
 Chap. III. — Of the way and manner whereby the saints hold communion with the 
 Lord Christ as to personal grace —The conjugal relation between Christ and the 
 saints. Cant. ii. 16; Isa. liv. 5, etc.; Cant. iii. 11, opened — The way of communion 
 in conjugal relation, Hos. iii. 3 ; Cant. i. 15 — On the part of Christ — On the part 
 of the saints .......... 64 
 
 Digression I. 
 
 Some excellencies of Christ proposed to consideration, to endear our hearts unto 
 bim — His description, Cant, v., opened . . . . • .59 
 
 Digression II. 
 
 All solid wisdom laid up in Christ— True wisdom, wherein it consists— Knowledge 
 of God, in Christ only to be obtained— What of God may be known by his 
 works — Some properties of God not discovered but in Christ only; love, mercy 
 — Others not fully but in him; as vindictive justice, patience, wisdom, all- 
 sufficiency— No property of God savingly known but in Christ — What is re- 
 quired to a saving knowledge of the properties of God — No true knowledge 
 of ourselves but in Christ— Knowledge of ourselves, wherein it consisteth — 
 Knowledge of sin, how to be had in Christ; also of righteousness and of judg- 
 ment—The wisdom of walking with God hid in Christ— What is required 
 thereunto— Other pretenders to the title of wisdom examined and rejected- 
 Christ alone exalted ......•• 79 
 
 Chap. IV.— Of commimion with Christ in a conjugal relation in respect of conse- 
 quential affections— His delight in his saints first insisted on, Isa. Ixii. 5 ; Cant. 
 iii. 11 ; Prov. viii. 31— Instance of Christ's delight in believers— He reveals his 
 whole heart to them, John xv. 14, 15; himself, John xiv. 21; his kingdom; 
 enables them to communicate their mind to him, giving them assistance, a way, 
 boldness, Rom. viii. 26, 27— The saints delight in Christ; this manifested Cant. 
 ii. 7, viii. 6— Cant. iii. 1-5, opened— Their delight in his servants and ordinances 
 of worship for his sake .....••• 117 
 
 CaAP. v.— Other consequential afiections :— 1. On the part of Christ— He values his 
 saints— Evidences of that valuation:— (1.) His incarnation; (2;) Exinanition, 
 2 Cor. viii. 9; Phil. ii. 6, 7; (3.) Obedience as a servant; (4.) In his death. ^ His 
 valuation of them in comparison of others. 2. Believers' estimation of Christ :— 
 (1.) They value him above all other things and persons; (2.) Above their own 
 lives; (3.) All spiritual excellencies. The sum of all on the part of Christ— The 
 sum on the part of believers. The third conjugal affection— On the part of 
 Christ, pity or compassion— Wherein manifested— Sufiering and supply, fruits 
 of compassion— Several ways whereby Christ relieves the saints under tempta- 
 tions—His compassion in their afflictions. Chastity, the third conjugal affection 
 in the saints. The fourth— On the part of Christ, bounty; on the part of the 
 saints, duty . . ....•••• "^"^ 
 
 Chap. VL— Of communion with Christ in purchased grace— Purchased grace_ con- 
 sidered in respect of its rise and fountain— Tlie first rise of it, in the obedience 
 of Christ— Obedience properly ascribed to Christ— Two ways considered: what
 
 CONTENTS. V 
 
 Pag« 
 
 it was, and wherein it did consist — Of his obedience to the law in general — Of 
 the law of the Mediator — His habitual righteousness, how necessary ; as also his 
 obedience to the law of the Mediator — Of his actual obedience or active right- 
 eousness — All Christ's obedience performed as he was Mediator — His active 
 obedience for us — This proved at large, Gal. iv. 4, 5 ; Rom. v. 18, 19 ; Phil. iii. 9 ; 
 Zech. iii. 3-5 — One objection removed — Considerations of Christ's active right- 
 eousness closed — Of the death of Christ, and its influence into our acceptation 
 with God — A price ; redemption, what it is — A sacrifice ; atonement made there- 
 by — A punishment ; satisfaction thereby — The intercession of Christ ; with its 
 influence into our acceptation with God . . . . . .154 
 
 Chap. VII. — The nature of purchased grace ; referred to three heads : — 1. Of our ac- 
 ceptation with God; two pai-ts of it. 2. Of the grace of sanctification ; the 
 several parts of it . . . . . . . . . 169 
 
 Chap. VIII. — How the saints hold communion with Christ as to their acceptation with 
 God — What is required on the part of Christ hereunto ; in his intention ; in the 
 declaration thereof— The siim of our acceptation with God, wherein it consists— 
 What is required on the part of believers to this communion, and how they 
 hold it, with Christ — Some objections proposed to consideration, why the elect 
 are not accepted immediately on the undertaking and the death of Christ — In 
 what sense they are so — Christ a common or public person — How he came to be 
 so — The way of our acceptation with God on that account — The second objection 
 — The necessity of our obedience stated, Eph. ii. 8-10 — The grounds, causes, and 
 ends of it manifested — Its proper place in the new covenant — How the saints, in 
 particular, hold communion with Christ in this purchased grace — They approve 
 of this righteousness ; the grounds thereof — Reject their own ; the grounds there- 
 of—The commutation of sin and righteousness between Christ and believers ; 
 some objections answered . . . . . . . .173 
 
 Chap. IX. — Of commxmion with Christ in holiness — The several acts ascribed unto 
 the Lord Christ herein : 1. His intercession ; 2. Sending of the Spirit ; 3. Bestows 
 habitual grace — W^hat that is, and wherein it consists — This purchased by 
 Christ; bestowed by him— Of actual grace — How the saints hold communion 
 with Christ in these things ; manifested in sundry particulars . . . 197 
 
 Chap. X.— Of communion with Christ in privileges— Of adoption ; the nature of it, 
 the consequences of it— Peculiar privileges attending it; liberty, title, boldness, 
 afiBiction — Communion with Christ hereby . . . . . 207 
 
 PART HL 
 
 Chap. I.— The foundation of our communion with the Holy Ghost (John xvi. 1-7) 
 opened at large— n«{«ax.!T«f, a Comforter; who he is— The Holy Ghost; his own 
 will in his coming to us ; sent also by Christ— The Spirit sent as a sanctifier and 
 as a comforter— The adjuncts of his mission considered— The foundation of his 
 mission, John xv. 26— His procession from the Father twofold; as to personality, 
 as to ofiice— Things considerable in his procession as to office— The manner of 
 his collation- He is given freely; sent authoritatively— The sin against the Holy 
 Ghost, whence unpardonable— How we ask the Spirit of the Father— To grieve 
 the Spirit, what— Poured out— How the Holy Ghost is received; by faith- 
 Faith's actings in receiving the Holy Ghost— His abode with us, how declared- 
 How we may lose our comfort whilst the Comforter abides with us . . 222 
 
 Chap. II.— Of the actings of the Holy Ghost in us, being bestowed on us— He worketh 
 effectually, distributeth, giveth ...... 234
 
 VI 
 
 CONTENTS. 
 
 Chap. III. — Of the things ^Therein we have communion with the Holy Ghost — lie 
 brinj;:s to remembrance the things spoken by Christ, John xiv. 26 — The manner 
 how he doth it — The Spirit glorifies Christ in the hearts of believers, John xvi 
 It, sheds abroad the love of God in them — The witness of the Spirit, what it is, 
 Rom. viii. 10 — The sealing of the Spirit, Eph. i. 13 — The Spirit, how an earnest; 
 on the part of God, on the part of the saints— Difference between the earnest of 
 tlie Spirit and tasting of the powers of the world to come — Unction by the Spirit, 
 Isa. xi. 2, 3 — The various teachings of the Holy Ghost — How the Spirit of adop- 
 tion and of supplication ........ 
 
 Page 
 
 236 
 
 Cmav. IV. — The general consequences in the hearts of believers of the effects of the 
 Holy Ghost before mentioned — Consolation; its adjuncts, peace, joy — How it is 
 wrought immediately, mediately ....... 249 
 
 Chap. V. — Some observations and inferences from discourses foregoing concerning 
 the Spirit — The contempt of the whole administration of the Spirit by some — 
 The vain pretence of the Sph'it by others — The false spirit discovered . . 254 
 
 Chap. VI. — Of particiilar communion with the Holy Ghost — Of preparation thereunto 
 — Valuation of the benefits we receive by him — What it is he comforts us in and 
 against; wherewith; how ........ 259 
 
 Chap. VII. — The general ways of the saints' acting in communion with the Holy 
 Ghost 264 
 
 Chap. VIII. — Particular directions for communion with the Holy Ghost . . 268 
 
 VINDICATION OF SOME PASSAGES IN A DISCOURSE 
 CONCERNING COMMUNION WITH GOD. 
 
 Peefatort Note by the Editor 
 A Vindication of some Passages, &c. 
 
 276 
 277 
 
 A BRIEF DECLARATION AND VINDICATION OF THE DOCTRINE 
 OF THE TRINITY. 
 
 Prefatory Note by the Editor ..... 
 
 . 366 
 
 To the Reader ........ 
 
 . 367 
 
 Preface ......... 
 
 . 371 
 
 The Doctrine of the Holy Trinity explained and vindicated . 
 
 . 377 
 
 Of the Person of Christ 
 
 . 413 
 
 Of the Satisfaction of Chi'ist 
 
 . 419 
 
 Appendix •••.•...• 
 
 . 441
 
 OF 
 
 COMMUNIOl^ 
 
 WITH 
 
 GOD THE FATHER, SOX, AND HOLY GHOST, 
 
 EACH PERSON DISTINCTLY, 
 
 IN LOYE, GRACE, AND CONSOLATION; 
 
 THR SAINTS' FELLOWSHIP WITH THE FATHER, SON, AND 
 HOLY GHOST UNFOLDED. 
 
 " God IE IcTe."— 1 John iv. 8. 
 
 '* iell me, ihou whora my eouI lovetb, Tihere thou feedest."— Cant. i. "J. 
 " Slake haste, my beloved."— Cant. viii. 14. 
 
 •' Grieve not the Holy Spirit of God, whereby ye are sealed unto the c!ny of redemption. " — Kph. iv. 30. 
 * JSow there are diversities of gifts, but the same Spirit. And there are differences of adininiatratioi'*', ?Ti:fl 
 the same Lord. And there are diversities of operations, but it is the same Cod."— 1 Cua. x U. 4-5, 
 
 VOL. ir.
 
 PREFATORY NOTE. 
 
 The reader may be referred to the Life of Dr Owen (vol. i. p. Ixxii.) for a general 
 criticism on the merits of the following treatise. It was published in 1G57, shortly 
 after he had ceased to be Vice-Chaucellor in the University of Oxford. From 
 the brief preface affixed to it, it appears that, for a period of more than six years, 
 he had been under some eiiga2;ement to publish the substance of the work. It 
 has been inferred, accordingly, that it is the substance of some discourses which 
 he had preached in Oxford; but, as he became Vice- Chancellor only in Septem- 
 ber 1652, there is more probability in the supposition that they are the discourses 
 •which refreshed and cheered his attached congregation at Coggeshall. 
 
 There are two peculiarities which deserve attention in the treatise. The over- 
 sight of one of them has created some misconception of the author's design, and 
 led some to fancy that he was wandering from it, in various passages which are 
 in strict harmony with his main and original purpose in the work. The teim 
 " Communion," as used by Owen, is used in a wider sense than is consistent with 
 that which is now generally attached to it in religious phraseology. It denotes not 
 merely the interchange of feeling between God in his gracious character and a 
 soul in a gracious state, but the gracious relationship upon which this holy inter- 
 change is based. On the part of Christ, for example, all his work and its results^ 
 are d'escribed, from the atonement till it takes effect in the actual justification of 
 the sinner. 
 
 The grand peculiarity distinguishing the treatise is the fulness of illustration 
 with which he dilates on the communion enjoyed by believers with each person 
 of the Godhead respectively. Fully to comprehend his views on this point, it is 
 needful to bear in mind the meaning under which the word Communion is em- 
 ployed by Owen. 
 
 A^fALYSIS. 
 
 Part I. — The fact of communion with God is asserted, chap. i. Passages in 
 Scripture are quoted to show that special mention is made of communion with 
 all the persons of the Trinity, ii. Communion with the Father is described, iii. ; 
 and practical inferences deduced from it, iv. 
 
 Part II. The reality of communion with Christ is proved, cnAP. i.; and the 
 
 nature of it is subsequently considered, ii. It is shown to consist in grace; and then 
 the grace of Christ is exhibited under three divisions :— his personal grace, iii.-ti.; 
 and under this branch are two long digressions, designed to unfold the glory and 
 loveliness of Christ;— purchased grace, vii.-x.; in which the mediatorial work of 
 Christ is fully considered, in reference to our acceptance with God, vii., viii.; sanc- 
 tification, ix.; and the privileges of the covenant, x.;— and (/race as communicated by 
 the Spirit, and conspicuous in the fruits of personal holiness. This last division is 
 illustrated under sanctification, as contained under the head of purchased grace. 
 
 Part III.— Communion with the Holy Guost is expounded in the eight follow- 
 ing chapters ;— the foundation of it, chap, i.; his gracious and effectual influence 
 in believers, ii.; the elements in which it consists, in.; the effects in the hearts of 
 believers, iv.; and general inferences and particular directions for communion 
 with the Spirit, v.-viii. 
 
 The arrangement of the treatise may seem involved and complicated, and the 
 endless divisions and subdivisions may distract rather than assist the attention of 
 the reader. The warm glow of sanctified emotion, however, and occasionally 
 thoughts of singular power and originality, which are found throughout the trea- 
 tise, sustain the interest, and more than reward perusal. Few passages in any 
 theological writer are more thrilling than the reference to the spotless humanity 
 of Christ, in terms full of sanctified genius, on page 64. 
 
 An account of the strange controversy to which this treatise gave rise, many 
 years after its publication, will be found on page 276. — Ed.
 
 PREFACE. 
 
 Christian Reader, 
 It is now sLx years past since I was brought under an engagement of promise fur 
 the publishing of some meditations on the subject which thou wilt find handled in 
 the ensuing treatise. The reasons of this delay, being not of public concernment, 
 I shall not need to mention. Those who have been in expectation of this duty 
 from me, have, for the most part, been so far acquainted with my condition and 
 employments, as to be able to satisfy themselves as to the deferring of their desires. 
 That which I have to add at present is only this :— having had many opportunities, 
 since the time I first delivered any tiling in public on this subject (which was the 
 means of bringing me under the engagements mentioned), to re-assume the con- 
 sideration of what I had first fixed on, I have been enabled to give it that improve- 
 ment, and to make those additions to the main of the design and matter treated 
 on, that my first debt is come at length to be only the occasion of what is now 
 tendered to the saints of God. I shall speak nothing of the subject here handled ; 
 it may, I hope, speak for itself, in that spiritual savour and relish Avhich it will yield 
 to them whose hearts are not so filled with other things as to render the sweet 
 things of the gospel bitter to them. Tlie design of the whole treatise thou wilt 
 find. Christian reader, in the first chapters of the first part ; and I shall not detain 
 thee here with the perusal of any thing which in its proper place will offer itself 
 unto thee : knoAV only, that the whole of it hath been recommended to the grace of 
 God in many supplications, for its usefulness unto them that are interested in the 
 good things mentioned therein. 
 
 J. O. 
 
 OxoN. Cu. Ch. Coll., 
 Juli/ 10, 1667.
 
 TO THE READER. 
 
 Alphonsus, king of Spain, is said to have found food and physic In reading Livy; 
 and Ferdinand, king of Sicily, in reading Quintus Curtius: but thou hast here 
 nobler entertainments, vastly richer dainties, incomparably more sovereign medi- 
 cines ;— I had almost said, the very highest of angel's food is here set before thee; 
 and, as Pliny speaks, " permista deliciis auxilia," — things that minister unto grace 
 and comfort, to holy life and liveliness. 
 
 Such is this treatise, — this, -^vhich is the only one extant upon its great and 
 necessary subject,— this, whose praise hath been long in the churches, and hath 
 gone enamelled with the honouraiile reproaches of more than one English Bolsec, 
 
 this, whose great author, like the sun, is well known to the world, by eminence 
 
 of heavenly light and labours,— this, which, as his many other works, can be no 
 other than manna unto sound Christians, though no better than stone and serpent 
 to Socinians and their fellow-commoners. 
 
 Importunity hath drawn me to say thus much more than I could think needfid 
 to be said concerning any work of Dr Owen's; — needful in our day itself, a day 
 wherein " pauci sacras Scripturas, plures nomina rerum, plurimi nomina magis- 
 trorum sequuntur; " — " few do cleave to the holy Scriptures ; many do rest in 
 scholastic, senseless sounds; and most men do hang their faith upon their rabbi's 
 sleeves." 
 
 This only I add : — of the swarms every day rising, there are few books but do 
 want their readers ; yet, if I understand aright, there are not many readers but 
 do want this book. 
 
 In which censure I think I am no tyrant, which the philosopher names the 
 worst of wild beasts; and I am sure I am no flatterer, which he calls, as justly, 
 
 the worst of tame beasts, — Ka) raura iA» "^n ravrcc. 
 
 Let the simple souls (the " paucissimce lectionis mancipia") who take the doc- 
 trine of distinct communion with the Divine Persons to be a nev/-fangled one and 
 uncouth, observe the words of the Picv. Mr Samuel Clarke (the annotator on the 
 Bible), in his sermon on 1 John i. 7: " It is to be noted, that there is a distinct fel- 
 lowship with each of the persons of the blessed Trinity." Let them attend what 
 is said by Mr Lewis Stuckley, in his preface to Mr Polwheil's book of Quenching 
 the Spirit: "It is a most glorious truth, though considered but by few, that be- 
 lievers have, or may have, distinct communion with the three persons, Father, Son, 
 and Spirit. This is attested by the finger of God, and solemnly owned by the 
 first and best age of Christianity." To name no more, let them read heedfully but 
 the second chapter of this treatise, and it is hoped that then they shall no longer 
 " contra antidotum insanire, " — no longer rage against God's holy medicinal truth, 
 as St Austin saith he did while he was a Manichee; testifying, in so many words, 
 [that] his error was his very god. 
 
 Reader, I am 
 
 Thy servant in Christ Jesus, 
 
 Daniel Bueoess.' 
 ' See vol is. p. 2.
 
 OF COMMUNIOI( WITH GOD. 
 
 PART I. 
 
 CHAPTER I. 
 
 That the saints have communion with God — 1 John i. 3 considered to that 
 purpose — Somewhat of the nature of communion in general. 
 
 Il-f tlie Fii'st Epistle of John, cliap. i., verse S, the apostle assures them 
 to whom he v/rote that the fellowship of believers "is with the Father,, 
 and with his Son Jesus Christ:"^ and this he doth with such an un- 
 usual kind of expression as bears the force of an asseveration ; whence 
 Ave have rendered it, " Truly om- fellowship is with the Father, and 
 with his Son Jesus Christ." 
 
 The outward appearance and condition of the saints in those days 
 being very mean and contemptible, — their leaders being accounted as 
 the filth of this world, and as the offscouring of aU things,^ — the in- 
 viting others unto fellowship with them, and a participation of the 
 precious things which they did enjoy, seems to be exposed to many 
 contrary reasonings and objections: " What benefit is there in com- 
 munion with them? Is it any thing else but to be sharers in troubles, 
 reproaches, scorns, and all manner of evils?" To prevent or remove 
 these and the like exceptions, the apostle gives them to whom he 
 wrote to know (and that with some earnestness of expression), that 
 notwithstanding all the disadvantages their fellowship lay under, unto 
 a carnal view, yet in truth it Vv'as, and would be found to be (in re- 
 ference to some with whom they held it), very honourable, glorious, 
 and desirable. For " truly," saith he, " cur fellowship is v»ith the 
 Father, and with his Son Jesus Christ." 
 
 This being so earnestly and directly asserted by the apostle, v/e 
 may boldly follow him with our affirmation, — namely, " That the 
 saints of God have communion luith him." And a holy and spi- 
 ritual communion it is, as shall be declared. How this Ls spoken 
 
 ' Kai h xoivuvia il h rifiiri^cc, etc. 
 
 ' 'iU m^iKx^df/icara nu Kotrfiou. — 1 Cor. iv. 8-13; Rom. viii. 35, 3C; Ileb. x. 32-34. 
 " Christiaiios ad Icones. Et puto, nos Deus apostolos novissinios elegit veluti bes- 
 tiaries." — Tert. de Pud., Acts xvii. 18; Gal. vi. 12. " Semper casuris similes, nun- 
 c^uamque cadeutes."
 
 6 OF COMMUNION "WITH GOD. 
 
 distinctly in reference to the Father and the Son, must afterward be 
 fully opened and carried on. 
 
 By nature, since the entrance of sin, no man hath any communion 
 with God. He is light^ "we darkness; and what communion hath 
 light with darkness ? He is life, we are dead, — he is love, and we are 
 enmity; and what agi'eement can there be between us? Men in 
 such a condition have neither Christ,'^ nor hope, nor God in the 
 world, Eplx ii. 12; " being alienated from the life of God through the 
 ignorance that is in them," chap. iv. 18. Now, two cannot walk 
 together, unless they be agreed, Amos iii. 3. Whilst there is this 
 distance between God and man, there is no lualJcing together for 
 them in any fellowship or communion. Our first interest in God 
 was so lost by sin,^ as that there was left unto us (in ourselves) no 
 possibility of a recovery. As we had deprived ourselves of all power 
 for a returnal, so God had not revealed any way of access unto him- 
 self; or that he could, imder any consideration, be approached unto 
 by sinners in peace. Not any work that God had made, not any 
 attribute that he had revealed, could give the least light into such 
 a dispensation. 
 
 The manifestation of grace and pardoning mercy, which is the only 
 door of entrance into any such communion, is not committed unto 
 any but tmto him alone* in whom it is, liy whom that grace and 
 mercy was purchased, through whom it is dispensed, who reveals it 
 from the bosom of the Father. Hence this communion and fellow- 
 ship Avith God is not in express terms mentioned in the Old Testa- 
 ment. The thing itself is found there ; but the clear light of it, and 
 the boldness of faith in it, is discovered in the gospel, and by the 
 Spirit administered therein. By that Spirit we have this liberty, 
 2 Cor. iii. 17, 18. Abraham was the friend of God, Isa. xh. 8; 
 David, a man after his own heart; Enoch walked with him. Gen. 
 V. 22 ; — all enjoying this communion and fellowship for the substance 
 of it. But the way into the holiest was not yet made manifest whilst 
 the first tabernacle was standing, Heb. ix. 8. Though they had com- 
 munion with God, yet they had not Tappy^fflav, — a boldness and confi- 
 dence in that communion. This folloAVS the entrance of our High Priest 
 into the most holy place, Heb. iv. 16, x. 19. The vail also was upon 
 them, that they had not sXivhpiuv, freedom and liberty in their access 
 
 • 1 John i. 5; 2 Cor. vi. 14; Eph. v. 8; John v. 21; Matt. xxii. 32; Eph. ii. 1; 
 1 John iv. 8; Rom. viii. 7. 
 
 - " Magna hominis miseria est cum illo non esse, sine quo non potest esse." — 
 August. 
 
 ' Eccles. vii. 29; Jer. xiii. 23; Acts iv. 12; Isa. xxxili. 14. 
 
 * John i. 18; Heb. x. 19-21. " Unus verusque Mediator per sacriticium pacis 
 reconcilians nos Deo; unum cum illo manebat cui offerebat; unum in se fecit, pro 
 quibus offerebat; unus ipse fuit, qui offorebat, et quod offerebat." — [Slightly 
 changed from] August, de Triuit., iv. c. 14.
 
 OF COMMUNION WITH GOD. 7 
 
 to God, 2 Cor. iii. 15, 16, etc. But now in Christ we liave ^bold- 
 ness and access witli confidence to God, Eph. iii. 12. This boldness 
 and access with confidence the saints of old were not acquainted 
 with. By Jesus Clmst alone, then, on all considerations as to being 
 and full manifestation, is this distance taken away. He hath con- 
 secrated for us a new and living way (the old being quite shut up), 
 "through the vail, that is to say, his flesh," Heb. x. 20 ; and " through 
 him we have access by one Spirit unto the Father," Eph. ii. 18. 
 "Ye who sometimes were far off, are made nigh by the blood of 
 Christ, for he is our peace," etc., verses 13, 14. Of this foundation 
 of all our communion with God, more afterward, and at large. Upon 
 tliis new bottom and foundation, by this new and living way, are 
 sinners admitted imto communion with God, and have fellowship 
 with him. And truly, for sinners to have fellowship with God, the 
 infinitely holy God, is an astonishing dispensation.^ To speak a little 
 of it in general : — Communion relates to things and persons. A joint 
 participation in any thing whatever, good or evil,^ duty or enjoy- 
 ment, nature or actions, gives this denomination to them so partaking 
 of it. A common interest in the same nature gives all men a fellow- 
 ship or communion therein. Of the elect it is said, Ta 'xathla %iy.oi- 
 vm'fi7.i ffapKog zai ai/Murog, Heb. ii. 14, "Those children partook of" 
 (or had fellowship in, with the rest of the world) "flesh and blood," — 
 the same common nature with the rest of mankind ; and, therefore, 
 Christ also came into the same fellowship: Kat aurhg •^rapa'TrXrisiug 
 (liTifSyj rorj ahrojv. There is also a communion as to state and con- 
 dition, whether it be good or evil; and this, either in things internal 
 and spiritual, — such as is the communion of saints among themselves ; 
 or in respect of outward things. So was it vrith Christ and the two 
 thieves, as to one condition, and to one of them in respect of another. 
 They were h tOj avrw ■/.piij.a.ri, — under the same sentence to the cross, 
 Luke xxiii. 40, " ejusdem doloris socii." They had communion as 
 to that evil condition whereunto they were adjudged ; and one of 
 them requested (which he also obtained) a participation in that blessed 
 condition whereupon our Saviour was immediately to enter. There 
 is also a communion or fellowship in actions, whether good or evil. 
 In good, is that communion and fellowship in the gospel, or in the 
 performance and celebration of that worship of God which in the 
 gospel is instituted; which the saints do enjoy, Phil. i. 5; which, as to 
 the general kind of it, David so rejoices in, Ps. xlii. 4. In evil, was 
 
 * Tlappr,ria)i xa) T>)y "roo-rayeoynv tv m'TroiSriTii, 
 
 * 1 John iii. 1. ^i>.uv fn* hruv, oiSb SsT JiKa/ao-Jvxf ^ixam Ss i'vrn Wooffoiovrxi (piXiXf. 
 
 — Arist. Eth., lib. viii. cap. 1. 
 
 * " Quemadmodum eiiini nobis arrhabonem Spiritus reliquit, ita et a nobis 
 arrhabonem cartii.s accepit, et vexit in ccclum, pignus totius summai illuc quan- 
 doque redigendse." — Tcrtul. De Kesur., c. Ii.
 
 8 OF COMMUNION WITH GOD. 
 
 that wherein Simeon and Levi were brethren, Gen. xlix. 5. They 
 had communion in that cruel act of revenge and murder. Our com- 
 munion with God is not comprised in any one of these kinds ; of 
 some of them it is exclusive. It cannot be natural; it must be vo- 
 luntanj and by consent. It cannot be of state and conditions; but 
 in actions. It cannot be in the same actions upon a third party; but 
 in a return from one to another. The infinite disparity that is be- 
 tween God and man, made the great philosopher conclude that there 
 could be no friendship between them.^ Some distance in the per- 
 sons holding friendship he could allow, nor could exactly determine 
 the bounds and extent thereof; but that between God and man, in 
 liis apprehension, left no place for it. Another says, indeed, that there 
 is '•' communitas homini cum Deo," — a certain fellowship betv/een 
 God and man ; but the general intercourse of providence is all he 
 apprehended. Some arose to higher expressions; but they under- 
 stood nothing whereof they spake. This knowledge is hid in Christ; 
 as will afterward be made to appear. It is too wonderful for nature,, 
 as sinful and corrupted. Terror and apprehensions of death at the 
 presence of God is all that it guides unto. But we have, as was said^ 
 a neiu foundation, and a new discovery of this privilege. 
 
 Now, communion is the mutual communication of such good 
 things as wherein the persons holding that communion are delighted, 
 bottomed upon some union between them. So it was with Jonathan 
 and David ; their souls clave to one another (1 Sam. xx. 1 7) in love"" 
 There was the union of love between them; and then they really 
 communicated ail issues of love mutually.^ In spiritual things this is 
 more eminent: those who enjoy this communion have the most excel- 
 lent union for the foundation of it; and the issues of that union, v/hich 
 they mutually communicate, are the most precious and eminent. 
 
 Of the union Vv-hich is the foundation of all that communion we 
 have with God I have spoken largely elsewhere, and have nothing 
 farther to add thereunto. 
 
 Our communion, then, with God consisteth in his communication 
 of himself unto us, with our returned unto him of that which he re- 
 quireth and accepteth, flo^ving from that union' which in Jesus Christ 
 
 ' 'Ax^iShs fill ouf Iv Tomirois ovx. 'iiTTiv o^ir/ioi, 'icai rivos e'l (fiXov -roXXZy ya^ afai^ovf^t- 
 yuv, 'in fcivn, ttoXu Ti ;^^j;j-('£yT<j;, oiov tou 0iau el/a 'in. — Al'lStot. ll.th., lib. Vlll. C. /; 
 
 Cicer. de Nat. Deor., lih. i. ^ 2 nav-ra c-a r^^ ip/x^v x<./v«. 
 
 ^ Ka) h ■pra.^aifiia, xoiva ra (fiXuii, t^ius, ly Konuvla yci.^ h (piXia. — Al'ist. Etll., Vlll. 
 
 ' "Nostra quippe et ipsius conjunctio, nee niiscet personas, nee unit substantias, 
 sed affectus consociat, ct confoederat voluutates." — Cyp. de Codu. Domini. [No 
 treatise of Cyprian bears such a title. Tliere is a treatise, " De CcBiia Donnni," as- 
 cribed to Cyprian, but on grounds so questionable and insufficient that it is some- 
 times not included among his supposititious works. A statement referring to the 
 union between Christ and his people, as illustrated by the sacramental elements, 
 occurs in his letter to Coecilius, " De Sacramento Domiuici Calicis ;" but the words, 
 of the above quotation are not contained in it.]
 
 OF COMMUNION WITH EACH PERSON DISTINCTLY. 9 
 
 we have witii him. And it is twofold: — 1. Perfect and complete, 
 in the full fruition of his glory and total giving up of ourselves to 
 him, resting in him as om' utmost end; which we shall enjoy when 
 we see hun as he is; — and, 2. Initial and incomplete, in the first- 
 fruits and dawnmgs of that perfection which we have here in grace; 
 which only I shall handle. 
 
 It is, then, I say, of that mutual communication^ in giving and 
 receiving, after a most holy and sphitual manner, which is between 
 God and the saints Avhile they walk together in a covenant of peace, 
 ratified in the blood of Jesus, whereof we are to treat. And this we 
 shall do, if God peiTuit; in the meantime praying the God and 
 Father of our Lord and Savioiu: Jesus Christ, who hath, of the riches 
 of his gi-ace, recovered us from a state of enmity into a condition of 
 communion and fellowship with himself, that both he that writes, 
 and they that read the words of his mercy, may have such a taste of 
 his sweetness and excellencies therein, as to be stuTed up to a farther 
 longing after the fulness of his salvation, and the eternal fi'uition of 
 him in glory. 
 
 CHAPTER II. 
 
 That the saints have this communion distinctly with the Fatliei", Son, and Spirit, — 
 1 John V. 7 opened to this purpose; also, 1 Cor. xii. 4-0, Eph. ii. 18 — Father 
 and Son mentioned jointly in this communion ; the Father solely, the Sou 
 also, and the Holy Ghost singly — The saints' respective regard in all worship 
 to each person manifested — Faith in the Father,! John v. 9,10; and love 
 towards Mm, 1 John ii. 15, T*Ial. i. 6 — So in prayer and praise — It is so Uke- 
 Avise with the Son, John xiv. 1 — Of our communion with the Holy Ghost — 
 The truth farther coniirmed. 
 
 That the saints have communion with God, and what communion 
 in general is, was declared in the first chapter. The manner how this 
 communion is carried on, and the matter Avherein it doth consist, 
 comes next under consideration. For the first, in respect of the dis- 
 tinct persons of the Godhead with whom they have this fellowship, it 
 is either distinct and peculiar, or else obtained and exercised jointly 
 and in common. That the saints have distinct communion with the 
 Father, and the Son, and the Holy Spirit (that is, distinctly with the 
 Father, and distinctly with the Sou, and distmctly with the Holy 
 Spirit), and in what the peculiar appropriation of this distinct com- 
 
 '* Mapna etiam ilia communitas est, qua) conficitnr ex beneficiis ultro citro, 
 datis acceptis." — Cic. Off., lib. i. c. 17.
 
 10 OF COMMUNION WITH EACH PERSON DISTINCTLY. 
 
 muiiion unto the several persons doth consist, must, in the first place, 
 be made manifest/ 
 
 1 John V. 7, the apostle tells us, " There are three that bear record 
 in heaven, the Father, the Word, and the Holy Ghost." In heaven 
 they are, and bear witness to us. And what is it that they bear wit- 
 ness vmto ? Unto the sonship of Christ, and the salvation of believers 
 in his blood. Of the carrying on of that, both by blood and water, 
 justification and sanctification, is he there treating. Now, how do 
 they bear witness hereunto? even as three, as three distinct witnesses. 
 When God witnesseth concerning our salvation, surely it is incumbent 
 on us to receive his testimony. And as he beareth witness, so are 
 we to receive it. Now this is done distinctly. The Father beareth 
 ^vitness, the Son beareth witness, and the Holy Spirit beareth witness ; 
 for they are three distinct mtnesses. So, then, are we to receive their 
 several testimonies : and in doing so we have communion with them 
 severally ; for in this giving and receiving of testimony consists no 
 small part of our fellowship with God. Wherein their distinct wit- 
 nessing consists Avill be afterward declared. 
 
 1 Cor. xii. 4-6, the apostle, speaking of the distribution of gifts 
 and graces unto the saints, ascribes them distinctly, in respect of the 
 fountain of their communication, unto the distinct persons. " There 
 are diversities of gifts, but the same Spirit,"" — " that one and the self- 
 same Spirit ;" that is, the Holy Ghost, verse 11. " And there are dif- 
 ferences of administrations, but the same Lord," the same Lord Jesus, 
 verse 5. " And there are diversities of operations, but it is the same 
 God," etc., even the Father, Eph. iv. 6. So graces and gifts are 
 bestowed, and so are they received. " 
 
 And not only in the emanation of grace from God, and the illapses 
 of the Sphit on us, but also in all our approaches unto God, is the 
 same distinction observed.' " For through Christ we have access 
 by one Spirit unto the Father," Eph. ii. 18. Our access unto God 
 (wherein we have communion with him) is 3/a 'Kpisrov, " through 
 Christ," sv Uviv/j^ari, " in the Spirit," and ^pog rhv UuTspa, " unto the 
 Father;" — the persons being here considered as engaged distinctly 
 unto the accomplishment of the coLmsel of the will of God revealed 
 in the gospel. 
 
 Sometimes, indeed, there is express mention made only of the 
 
 ' " Ecce dico alium esse patrein, et alium filiuin, non divisione alium, sed dis- 
 tinctione." — Tcitiil. adv. Prax. 
 
 Oi (p^avcj 70 'iv votjirai) xeti toT; TPiri 'TripiXd.ii-Tra^a.ij oh (fSaica to, 'rpia oiiXiTvj xai eis to Sk 
 ava<pi^oju.cii. — Greg. Naz. 
 
 - Xce^icr/^ecrci, oiaxoma;, Dii^y/sf^ecTix. 
 
 ' Tloitrav f/Av yap ^iritriv koc) ■:rpoinv^nv xai 'ivriv^iv, y.eti ih^apiffriav ayccrtfivrioii ru ivri 
 •zy-Ti Qia, 'oiu, Tou \-7r\ rravrav ayyiXav a^^ii^iu; ifi''f/v^ou T^oyov xa.) QioZ. — Ol'lg. COnt. 
 
 CAs.. lib. V. [c. 4.]
 
 OF COMMUNION WITH EACH PERSON DISTINCTLY. 11 
 
 Fatlier and the Son, 1 John i. 3, " Our fellowship is with the Father, 
 and with his Son Jesus Christ." The particle " and" is both distin- 
 guishing and uniting. Also John xiv. 23, " If a man love me, he 
 will keep my words : and my Father will love him, and we will come 
 unto him, and make our abode with liim." It is in this communion 
 wherein Father and Son do make their abode with the soul. 
 
 Sometimes the Son only is spoken of, as to this purpose. 1 Cor, 
 i. 9, " God is faithful, by whom ye were called unto the fellowship of 
 his Son Jesus Christ our Lord." And, Rev. iii. 20, " If any man 
 hear my voice, and open the door, I will come in to him, and will 
 sup with him, and he with me;" — of which place afterward. 
 
 Sometimes the Spirit alone is mentioned. 2 Cor. xiii. 14, " The 
 grace of the Lord Jesus Christ, and the love of God, and the com- 
 munion of the Holy Ghost be with you all." This distinct communion, 
 then, of the saints with the Father, Son, and Spirit, is very plain in 
 the Scripture ; but yet it may admit of farther demonstration Only 
 this caution I must lay in beforehand : — whatever is affirmed in the 
 pursuit of this truth, it is done with relation to the explanation en- 
 duing, in the beginning of the next chapter. 
 
 The way and means, then, on the part of the saints, whereby in 
 Christ they enjoy communion with God, are all the spiritual and holy 
 actings^ and outgoings of their souls in those graces, and by those 
 ways, wherein both the moral and instituted worship of God doth 
 consist. Faith, love, trust, joy, etc., are the natural or moral worship 
 of God, whereby those in whom they are have communion with him. 
 Now, these are either immediately acted on God, and not tied to any 
 ways or means outwardly manifesting themselves; or else they are 
 farther draAvn forth, in solemn prayer and praises, according unto 
 that way which he hath appointed. That the Scripture doth distinctly 
 assign all these unto the Father, Son, and Spirit, — manifesting that 
 the saints do, in all of them, both as they are purely and nakedly 
 moral, and as farther clothed with instituted worship, respect each 
 person respectively, — is that which, to give light to the assertion in 
 hand, I shall farther declare by particular instances: — 
 
 1. For the Father. Faith, love, obedience, etc., are peculiarly and 
 distinctly yielded by the saints unto him; and he is peculiarly mani- 
 fested in those ways as acting 'peculiarly towards them : which should 
 draw them forth and stir them up thereunto. He gives testimony 
 unto, and beareth witness of, his Son, 1 John v. 9, " This is the wit- 
 ness of God which he hath testified of his Son." In his bearing 
 witness he is an object of belief. When he gives testimony (which 
 he doth as the Father, because he doth it of the Son) he is to be 
 received in it by faith. And this is affirmed, verse 10, " He that 
 ' Ilic tibi prsecipue sit pura inentc colendus.'
 
 1 2 OF COMMUNION WITH EACH PERSON DISTINCTLY. 
 
 believeth on tlie Son of God, hath the witness in himself." To believe 
 on the Son of God in this place, is to receive the Lord Christ as the 
 Sou, the Sou given unto us,^ for all the ends of the Father's love, 
 upon the credit of the Father's testimony; and, therefore, therein is 
 faith immediately acted on the Father. So it follows in the next 
 words, " He that beheveth not God" (that is, the Father, who bears 
 witness to the Sou) " hath made him a har." " Ye believe in God," 
 saith our Saviour, John xiv. 1 ; that is, the Father as svich, for he 
 adds, " Believe also in me;" or, " Believe you in God; believe also in 
 me." God, as the prima Veritas, upon whose authority is founded, 
 and whereunto all divine faith is ultimately resolved, is not to be 
 considered hvocfamoii, as peculiarly expressive of any person, but 
 ouaicadug, comprehending the whole Deity; which undividedly is the 
 prime object thereof. But in this particular it is the testimony and. 
 authority of the Father (as such) therein, of which we speak, and where- 
 upon faith is distinctly fixed on him ; — which, if it were not so, the 
 Son could not add, " Believe also in me." 
 
 The like also is said of love. 1 John ii. 1 5, " If any man love the 
 world, the love of the Father is not in him;" that is, the love which 
 we bear to him, not that which we receive from him. The Father 
 is here placed as the object of our love, in opposition to the world, 
 which takes up our affections ^ dyavri rou liarpog. The Father de- 
 notes the matter and object, not the efficient cause, of the love in- 
 quired after. And this love of him as a Father is that wliich he 
 calls his " honour," Mai. i. 6. 
 
 Farther : these graces as acted in prayer and praises, and as clothed 
 with instituted worship, are peculiarly directed unto him. " Ye call 
 on the Father," 1 Pet. i. 17. Eph. iii. 14, 15, " For this cause I bow 
 my knees unto the Father of our Lord Jesus Christ, of whom the 
 whole family in heaven and earth is named." Bowing the knee 
 compriseth the whole worship of God, both that which is moi-al, in 
 the universal obedience he requireth, and those peculiar ways of 
 carrying it on which are by him appointed, Isa. xlv. 23, "Unto 
 me," saith the Lord, "every knee shall bow, every tongue shall 
 sv/ear." Which, verses 24, 25, he declareth to consist in their ac- 
 knowledging of him for righteousness and strength. Yea, it seems 
 sometimes to comprehend the orderly subjection cf the whole crea- 
 tion unto his sovereignty.^ In this place of the apostle it hath a far 
 more restrained acceptation, and is but a figurative expression of 
 prayer, taken from the most expressive bodily posture to be used in 
 
 ' Isa. ix. 6; I Cor. i. 30; Matt. v. 16, 45, vi. 1, 4, 6, 8, vii. 21, xii. 50; Luke xxiv. 
 49; John iv. 23, vi. 45, xii. 26, xiv. 6, 2J, 23, xv. 1, xvi. 25, 27, xx. 17; Gal. i. 1, 3; 
 Eph. ii. 18, v. 20; 1 Thess. i. 1; James i. 17; 1 Pet. i. 17; 1 John ii. 13, etc. 
 
 2 Rom. xiv. 10, 11; Phil. ii. 10.
 
 OF COMMUNION WITH EACH PERSON DISTINCTLY. 13 
 
 that duty. This he farther manifests, Eph. iii. 1 6, 1 7, declaring at large 
 what his aim was, and whereabouts his thoughts were exercised, in 
 that bowing of his knees. The workings, then, of the Spirit of grace 
 in that duty are distinctly directed to the Father as such, as the 
 fountain of the Deity, and of all good things in Christ, — as the 
 *' Father of our Lord Jesus Christ." And therefore the same apostle 
 doth, in another place, expressly conjoin, and yet as expressly distin- 
 guish, the Father and the Son in directing his supplications, 1 Thess. 
 iii. 11, "God himself even our Father, and our Lord Jesus Christ, 
 dii'ect our way unto you." The like precedent, also, have you of 
 thanksgiving, Eph. i. 8, 4, " Blessed be the God and Father of our 
 Lord Jesus Christ," etc. I shall not add those very man-i/ places 
 wherein the several particulars^ tliat do concur unto that whole divine 
 worship (not to be communicated unto any, by nature not God, v/ith- 
 out idolatry) wherein the saints do hold communion with God, are 
 distinctly directed to the person of the Father. 
 
 2. It is so also in reference unto the Son. John xiv. 1, "Ye be- 
 lieve in God," saith Christ, "believe also in me;" — "Believe also, act 
 faith distinctly on me ; faith divine, supernatural, — that faith whereby 
 you believe in God, that is, the Father.'' There is a believing of Christ, 
 — namely, that he is the Son of God, the Saviour of the world. That 
 is thai whose neglect our Saviour so threatened unto the Pharisees, 
 John viii. 24, " If ye believe not that I am he, ye shall die in youi 
 sins." In this sense faith is not immediately fixed on the Son, being 
 only an owning of him (that is, the Christ to be the Son), by closing 
 with the testimony of the Father concerning him. But there is also 
 a believing on him, called " Believing on the name of the Son of 
 God," 1 John v. 13; so also John ix. 36; — yea, the distinct aflfixing 
 of faith, affiance, and confidence on the Lord Jesus Christ the Son 
 of God, as the Son of God, is most frequently piessed. John iii. 1 6, 
 
 " God" (that is, the Father) " so loved the world, that whosoever 
 
 beheveth in him" (that is, the Son) " should not perish." The Son, 
 who is given of the Father, is believed on. " He that believeth on 
 him is not condemned," verse 18. " He that believeth on the Son 
 liath everlasting life," verse 36. "This is the work of God, that ye 
 believe on him whom he hath sent," John vi. 29, 40; 1 John v. 10. 
 The foundation of the whole is laid, John v. 23, "That all men 
 should honour the Son, even as they honour the Father. He that 
 honoureth not the Son honoureth not the Father which hath sent 
 him." But of this honour and worship of the Son I have treated at 
 large elsewhere;^ and shall not in general insist upon it again. For 
 love, I shall only add that solemn apostolical benediction, Eph. vi. 24, 
 " Grace be with all them that love our Lord Jesus Christ in sincerity," 
 ' Jer. X, 10, xvii. 5, 6; Gal. iv. 8. ' Vind. Evan., cap. x. vol. xii.
 
 14 OF COMMUNION WITH EACH PERSON DISTINCTLY, 
 
 — that is, with divine love, the love of religious worship; which is 
 the only incorrupt love of the Lord Jesus. 
 
 Farther: that faith, hope, and love, acting themselves in all man- 
 ner of obedience and appointed worship, are peculiarly due from the 
 saints,^ and distinctly directed unto the Son, is abundantly mani- 
 fest from that solemn doxology, Kev. i. 5, 6, " Unto him that loved 
 us, and washed us from our sins in his own blood, and hath made 
 us kings and priests unto God and his Father; to him be glory and 
 dominion for ever and ever. Amen." Which yet is set forth with 
 more glory, chap. v. 8, " The four living creatures, and the four and 
 twenty elders fell down before the Lamb, having every one of them 
 harps, and golden vials full of odours, which are the prayers of saints : '*' 
 and verses 13, 14, "Every creature which is in heaven, and on the 
 earth, and under the earth, and such as are in the sea, and all that 
 are in them, heard I saying, Blessing, and honour, and glory, and 
 power, be unto him that sitteth upon the throne, and unto the Lamb 
 for ever and ever." The Father and the Son (he that sits upon the 
 throne, and the Lamb) are held out jointly, yet distinctly, as the ade- 
 quate object of all divine worship and honour, for ever and ever. 
 And therefore Stephen, in his solemn dyicg invocation, fixeth his 
 faith and hope distinctly on him. Acts vii. 59, 60, " Lord Jesus, re- 
 ceive "my spirit;" and, " Lord, lay not this sin to their charge;" — for 
 he knew that the Son of man had power to forgive sins also. And 
 this worship of the Lord Jesus, the apostle makes the discriminating 
 character of the saints, 1 Cor. i. 2, " With all," saith he, " that in 
 every place call upon the name of Jesus Christ our Lord, both theirs 
 and ours;" that is, with all the saints of God. And invocation gene- 
 rally comprises the whole worship of God.^ This, then, is the due of 
 our Mediator, though as God, as the Son, — not as Mediator. 
 
 3. Thus also is it in reference unto the Holy Spirit of grace. The 
 closing of the great sin of unbelief^ is still described as an opposition 
 unto, and a resisting of that Holy Spirit. And you have distinct 
 mention of the love of the Spirit, Eom. xv. SO. The apostle also 
 peculiarly directs his supplication to him in that solemn benediction, 
 2 Cor. xiii. 14, "The grace of the Lord Jesus Christ, and the love of 
 God, and the communion of the Holy Ghost, be with you all." And 
 such benedictions are originally supplications. He is likewise en- 
 titled unto all instituted worship, from the appointment of the admi- 
 nistration of baptism in his name, Matt, xxviii. 19. Of which things 
 more afterward, 
 
 » Ps. ii. 7, 12; Dan. iii. 25; Matt. iii. 17. xvii. 5, xxii. 45; John Hi. 36, v. 19-26. 
 viii. 36; 1 Cor. i. 9; Gal. i. 16, iv. 6; 1 Joliu ii. 22-24, v. 10-13; Heb, i. 6; Phil, 
 ii. 10; John v. 23. 
 
 2 Isa, Ivi, 7; Rom x. 12-14, ' ^ ^^.cts vii, 51.
 
 OF COMMUNION WITH EACH PERSON DISTINCTLY. 15 
 
 Now, of the things which have been delivered this is the sum : — 
 there is no grace whereby our souls go forth unto God, no act of divine 
 worship yielded unto him, no duty or obedience performed, but they are 
 distinctly directed unto Father, Son, and Spirit. Now, by these and 
 such like ways as these, do we hold communion with God ; and there- 
 fore we have that communion distinctly, as hath been described. 
 
 This also may farther appear, if we consider how distinctly the 
 persons of the Deity are revealed to act in the communication of 
 those good things, wherein the saints have communion with God.^ 
 As all the spiritual ascendings of their souls are assigned unto them 
 respectively, so all their internal receivings of the communications of 
 God unto them are held out in such a distribution as points at dis- 
 tinct rises and fountains (though not of being in themselves, yet) of 
 dispensations unto us. Now this is declared two ways: — 
 
 (1.) When the same thing is, at the same time, ascribed jointly 
 and yet distinctly to all the persons in the Deity, and respectively to 
 each of them. So are grace and peace, Eev. i. 4, 5, " Grace be unto 
 you, and peace, from him which is, and which was, and which is to 
 come ; and from the seven Spirits which are before his throne ; and 
 from Jesus Christ, who is the faithful witness,'' etc. The seven 
 Spirits before the throne, are the Holy Spirit of God, considered as 
 the perfect fountain of every perfect gift and dispensation. All are 
 here joined together, and yet all mentioned as distinguished in their 
 communication of grace and peace unto the saints. " Grace and 
 peace be unto you, from the Father, and from," etc. 
 
 (2.) When the same thing is attributed severally and singly unto 
 each person. There is, indeed, no gracious influence from above, no 
 illapse of light, life, love, or grace upon our hearts, but proceedeth in 
 such a dispensation. I shall give only one instance, which is veiy 
 comprehensive, and may be thought to comprise all other particulars; 
 and this is teaching. The teaching of God is the real communica- 
 tion of all and every particular emanation from himself unto the 
 saints whereof they are made partakers. That promise, " They shall 
 be all taught of God," inwraps. in itself the whole mystery of grace, 
 as to its actual dispensation unto us, so far as we may be made real 
 possessors of it. Now this is assigned, — 
 
 [1.] Unto the Father. The accomplishment of that promise is 
 peculiarly referred to him, John vi. 45, " It is written in the pro- 
 phets. And they shall be all taught of God. Every man therefore 
 that hath heard, and hath learned of the Father, cometh unto me." 
 This teaching, whereby we are translated from death unto life, brought 
 
 ' "Tametsi omnia umis idemque Dens efficit,ut dicitur, — opera Trinitatis ad extra 
 sunt indivisa, distinguuntur tamen persoiuc disciiinine in istis operibus." — Matt. 
 iii. 16; Acts iii. 13; Gen. xix. 24, i. 2C; Matt, xxviii, 10; 2 Cor. xiii. 14.
 
 IG OF COMMUNION WITH EACH PERSON DISTINCTLY. 
 
 unto Christ, unto a participation of life and love in liim, — it is of and 
 from the Father: him we hear, of him we leam,^ by him are we 
 brought unto union and communion "vvith the Lord Jesus. This is 
 his dra-\ving us, his begetting us anew of his own will, by his own 
 Spirit; and in which work he employs tlie ministers of the gospel, 
 Acts xx^d. 17, 18. 
 
 [2.] Unto the Son. The Father proclaims him from heaven to bo 
 the great teacher, in that solemn chai-ge to hear him, which came once 
 [and] again from the excellent gloiy ;. " This is my beloved Son; hear 
 him." The whole of his prophetical, and no small part of his kingly 
 office, consists in this teaching; herein is he said to draw men unto 
 him, as the Father is said to do in his teaching, John xii. 82 ; which 
 he doth >vith such efficacy, that " the dead hear his voice and live."^ 
 The teaching of the Son is a life-giving, a spirit-breathing teaching; — 
 an effectual influence of light, whereby he shines into darkness ; a com- 
 munication of life, quickening the dead; an opening of blind eyes, 
 and changing of hard hearts; a poming out of the Spiiit, with all- the 
 fruits thereof Hence he claims it as his privilege to be the sole 
 master. Matt, xxiii. 10, " One is your Master, even Christ." 
 
 [3.] To the Spirit. John xiv, 26, " The Comforter, he shall teach 
 you all things." " But the anointing which ye have received," saith 
 the apostle, " abideth in you, and ye need not that any man teach 
 you: but as the same anointing teacheth you of all things, and is 
 truth, and is no lie, and even as it hath taught you, ye shall abide in 
 him," 1 John ii. 27. That teachmg unction which is not only true, 
 but truth- itself, is only the Holy Spirit of God : so that he teacheth 
 also ; being given unto us " that we might know the things that are 
 freely given to us of God," 1 Cor. ii. 12. I have chosen this special 
 instance because, as I told you, it is comprehensive, and comprises 
 in itself most of the particulars that might be annumerated, — quicken- 
 ing, preserving, etc. 
 
 This, then, farther drives on the truth that lies under demonstra- 
 tion; there being such a distinct communication of grace from the 
 several persons of the Deity, the saints must needs have distinct com- 
 munion with them. 
 
 It remaineth only to intimate, in a word, wherein this distinction 
 lies, and what is the ground thereof. Now, this is, that the Father 
 doth it by the way of original authority; the Son by the way of com- 
 municating from a purchased treasury; the Holy Spirit by the way 
 of immediate efficacy. 
 
 1st. The Father communicates all grace by the way of original 
 
 > Matt. xi. 25; John i. 13; James i. 18. 
 
 3 Matt. iii. 17, xvii. 5; 2 Pet. i. 17; Deut. xvlii. 15-20, etc.; Acts iii. 22, 23; 
 John V. 25; Isa. Ixi. 1-3; Luke iv. 18, 19.
 
 OF COMMUNION WITH GOD THE FATHER. 17' 
 
 authority: "He quickeneth whom he will," John v. 21. "Of 
 HIS own will begat lie us/' James i. 18. Life-giving power is, in 
 respect of original authority, invested in the Father by the way of 
 eminency; and therefore, in sending of the quickening Spirit, Christ 
 is said to do it from the Father, or the Father himself to do it. " But 
 the Comforter, which is the Holy Ghost, whom the Father will send," 
 John xiv. 26. " But when the Comforter is come, whom I will send 
 imto you from the Father," John xv. 26; — though he be also said to- 
 send him himself, on another account, John xvi. 7. 
 
 ^dly. The 'Son, by the way of making out a purchased treasury: 
 " Of his fulness have all we received, and grace for grace," John i. 1 6.. 
 And whence is this fulness ? " It pleased the Father that in him 
 should all fulness dwell," Col. i. 19. And uj)on what account he ha,th 
 the dispensation of that fulness to him committed you may see, Phil, 
 ii. 8-11. " When thou shalt make his soul an offering for sin, he 
 shall prolong his days, and the pleasure of the Lord shall prosper in 
 his hand. He shall see of the travail of his soul, and shall be satisfied : 
 by his knowledge shall my righteous servant justify many; for he shall 
 bear their iniquities," Isa. liii. 1 0, 1 1 . And with this fulness he hath also 
 authority for the communicastion of it, John v. 25-27; Matt, xxviii. 18. 
 
 ^dly. The Spirit doth it by the way of immediate effi^cacy, Rom. 
 viii. 11, " But if the Spirit of him that raised up Jesus from the dead 
 dwell in you, he that raised up Christ from the dead shall also quicken 
 yom- mortal bodies by his Spirit that dwelleth in you." Here are all 
 three comprised, with their distinct concmrence unto our quickening. 
 Here is the Father's authoritative quickening, — "He raised Christ from 
 the dead, and he shall quicken you ;" and the Son's mediatory quick- 
 ening, — for it is done in " the death of Clurist;" and the Spuit's imme- 
 diate efficacy, — " He shall do it by the Spuit that dwelleth in you." He 
 that desires to see this whole matter farther explained, may consult 
 what I have elsewhere written on this subject. And thus is the dis- 
 tinct communion whereof we treat both proved and demonstrated. 
 
 CHAPTER IIL 
 
 Of the peculiar and distinct communion which the saints have wth the Father — 
 Observations for the clearing of the whole premised — Our peculiar com- 
 munion with the Father is in love — 1 John iv. 7, 8; 2 Cor. xiii. 14; John 
 xvi. 26, 27; Rom. v. 5; John iii. 16, xiv. 23; Tit. iii. 4, opened to this pur- 
 pose — What is required of believers to hold conimunion with the Father in 
 love — His love received by faith — Returns of love to him — God's love to us 
 and ours to him — Wherein they agree — ^Wherein they differ. 
 
 Having proved that there is such a distinct communion in respect 
 of Father, Son, and Spirit, as whereof we speak, it remains that it 
 VOL. IL 2
 
 18 OF COMMUNION WITH GOD THE FATHER 
 
 be farther cleared up by an induction of instances, to manifest what 
 [it is], and wherein the saints pecuHarly hold this communion with the 
 several persons respectively: which also I shall do, after the premising 
 some observations, necessary to be previously considered, as was pro- 
 mised, for the clearing of what hath been spoken. And they are 
 these that follow: — 
 
 1, When I assign any thing as peculiar wherein we distinctly 
 hold communion Avith any person, I do not exclude the other persons 
 from communion with the soul in the very same thing. Only this, 
 I say, principally, immediately, and by the way of eminency, we 
 have, in such a thing, or in such a way, communion with some one 
 person; and therein with the others secondarily, and by the way of 
 consequence on that foundation ; for the person, as the person, of any 
 one of them, is not the prime ohject of divine worship, but as it is 
 identified with the nature or essence of God. Now, the works that 
 outwardly are of God (called " Trinitatis ad extra "),^ which are com- 
 monly said to be common and undivided, are either wholly so, and 
 in all respects, as all works of common providence; or else, being 
 common in respect of their acts, they are distinguished in respect of 
 that principle, or next and immediate rise in the manner of opera- 
 tion : so creation is appropriated to the Father, redemption to the 
 Son. In which sense we speak of these things. 
 
 2. There is a concurrence of the actings and operations of the 
 whole Deity^ in that dispensation, wherein each person concurs to 
 the work of our salvation, unto every act of our communion with each 
 singular pei'son. Look, by what act soever we hold communion with 
 any person, there is an influence from every person to the putting 
 forth of that act.' As, suppose it to be the act of faith : — It is be- 
 stowed on ais by the Father : " It is not of yourselves : it is the gift 
 of God," Eph. ii. 8. It is the Father that revealeth the gospel, and 
 Christ therein. Matt. xi. 25. And it is purchased for us by the Son: 
 " Unto you it is given in the behalf of Christ, to believe on him/' 
 Phil. i. 29. In him are we " blessed with spiritual blessings," Eph. i. 3. 
 He bestows on us, and increaseth faith in us, Luke xvii. 5. And it is 
 wrought in us by the Spirit ; he administers that " exceeding greatness 
 
 • of his power," which he exerciseth towards them who believe, " ac- 
 cording to the working of his mighty power, which he wrought in 
 Christ, when he raised him from the dead," Eph. i. 19, 20 ; Kom. viii.ll. 
 ' Opera ad extra sunt indivisa. 
 
 2 Tlarho ffvv vlu y.ai 'Xa.vu.yita ^iivi^^aTi 
 Tpiks •jrpoirurroi; ivn^ivyi;, /nova; (pvfn, 
 M'/iT oi» ccpi^fiu avy^ir,; Ivoffriirtii, , 
 Msir' at 9-ioi/ ffu "r^oaavvuv Tif^Zi (pvffiv' 
 
 Uia r^ia; ya^, ilg @tc; vavroxQaru^. — Greg. Naz. Iamb. Car. iii. 
 ' n^tffxuMu/itv rh fi'ixv it rcT; tqkt) Btornru. — Idem. Orat., 24. See Thorn. 22, 
 q. 84, A. 3, q. 84, a. 1; Alexan. Ales. Sum. Tbeol., p. 3, q. 30, m. 1, a. 3.
 
 OF COMMUNION WITH GOD THE FATHER. 19 
 
 3. When I assign any particular thing wlierein we hold com- 
 munion with any person, I do not do it exclusively unto other me- 
 diums of communion ; but only by the way of inducing a special and 
 eminent instance for the proof and manifestation of the former gene- 
 ral assertion : otherwise there is no grace or duty wherein we have 
 not communion with God in the way described. In every thing where- 
 in we are made partakers of the divine nature, there is a communi- 
 cation and receiving between God and us ; so near are we unto him 
 in Christ. 
 
 4. By asserting this distinct communion, which merely respects 
 that order in the dispensation of grace which God is pleased to hold 
 out in the gospel, I intend not in the least to shut up all communion 
 with God under these precincts (his ways being exceeding broad, con- 
 taining a perfection whereof there is no end), nor to prejudice that 
 holy fellowship we have with the whole Deity, in our walking before 
 him in covenant-obedience ; which also, God assisting, I shall handle 
 hereafter. 
 
 These few observations being premised, I come now to declare 
 what it is wherein peculiarly and eminently the saints have com- 
 munion with the Father; and this is love, — free, undeserved, and 
 eternal love. This the Father peculiarly fixes upon the saints ; this 
 they are immediately to eye in him, to receive of him, and to make 
 such returns thereof as he is delighted withal. This is the great dis- 
 covery of the gospel : for whereas the Father, as the fountain of the 
 Deity, is not known any other way but as full of wrath, anger, and 
 indignation against sin, nor can the sons of men have any other 
 thoughts of him (Rom. i. 18; Isa. xxxiii. 18,14; Hab. i. 13; Ps. v. 4-6; 
 Eph. ii. 3), — here he is now revealed peculiarly as love, as full of it 
 unto us; the manifestation whereof is the peculiar work of the gospel, 
 Tit. iii. 4. 
 
 1. 1 John iv. 8, " God is love." That the name of God is here 
 taken personally,^ and for the person of the Father, not essentially, 
 is evident from verse 9, where he is distinguished from his only be- 
 gotten Son whom he sends into the world. Now, saith he, " The 
 Father is love ;" that is, not only of an infinitely gracious, tender, com- 
 passionate, and loving nature, according as he hath proclaimed him- 
 self, Exod. xxxiv. 6, 7, but also one that eminently and peculiarly 
 dispenseth himself unto us in free love." So the apostle sets it forth 
 in the following verses: "This is love," verse 9 ; — "This is that which 
 I would have you take notice of in him, that he makes out love unto 
 
 ^ Dent, xxxiii. 3; Jer. xxxi. .3; Jolin iii. 16, v. 42, xiv. 21; Rom. v. 5, viii. 39; 
 Eph. ii. 4; IJolm ii. 15, iv. 10, 11; Ileb.xii. 6. "Miilto j^iJaT/xsJrE^ov loquitur qiiara 
 si Deum diceret summopero, atque adeo infinite nos aniarc, cum Deum dicit erga 
 DOS ipsam cbai'itatem esse, cujus latissimum tik/jlvioiov profcrt." — Beza in loc.
 
 20 OF COMMUNION WITH GOD THE FATHER. 
 
 you, in * sending his only begotten Son into the world, that we migut 
 live through him/" So also, verse 10, " He loved us, and sent his 
 Son to be the propitiation for our sins/' And that this is peculiarly 
 to be eyed in him, the Holy Ghost plainly declares, in making it an- 
 tecedent to the sending of Christ, and all mercies and benefits what- 
 ever by him received. This love, I say, in itself, is antecedent to 
 the purchase of Christ, although the whole fruit thereof be made out 
 alone thereby, Eph. i. 4-6. 
 
 2. So in that distribution made by the apostle in his solemn part- 
 ing benediction, 2 Cor. xiii. 14, " The grace of the Lord Jesus Christ, 
 THE LOVE OF GOD, and the fellowship of the Holy Ghost, be with you 
 all." Ascribing sundry things unto the distinct persons, it is love that 
 he peculiarly assigns to the Father. And the fellowship of the Spirit 
 is mentioned with the gTace of Christ and the love of God, because it 
 is by the Spirit alone that we have fellowship with Christ in grace, 
 and with the Father m love, although we have also peculiar fellow- 
 ship Avith him; as shall be declared. 
 
 o. John xvi. 26, 27, saithour Saviour, "I say not unto you, that I 
 will pray the Father for you; for the Father himself loveth you."^ 
 But how is this, that our Saviour saith, " I say not that I will pray the 
 Father for you," when he saith plainly, chap. xiv. 16, "I will pray 
 the Father for you?" The disciples, with all the gracious words, com- 
 fortable and faithful promises of their Master, with most heavenly 
 discoveries of his heart unto them, were even fully convinced of His 
 dear and tender affections towards them ; as also of his continued care 
 and kindness, that he would not forget them when bodily he was 
 gone from them, as he was now upon his departure : but now all their 
 thoughts are concernuig the Father, how they should be accepted with 
 him, what respect he had towards them. Saith our Saviour, " Take 
 no care of that, nay, impose not that upon me, of procuring the 
 Father's love for you; but know that this is his pecuhar respect to- 
 wards you, and which you are in him : ' He himself loves you.' It 
 is true, indeed (and as I told you), that I will pray the Father to 
 send you the Spirit, the Comforter, and with him all the gracious 
 fruits of his love ; but yet in the point of love itself, free love, eternal 
 love, there is no need of any intercession for that: for eminently the 
 Father himself loves you. Resolve of that, that you may hold com- 
 
 * " Quomodo igitur negati negat secundum quid; hoc est, negat se ideo rogatu- 
 rum patrem, ut patrom illis conciliet, et ad illos araaudos et exaudiendos flectat; 
 quasi non sit suapte sponte erga illos propensus. Voluit ergo Christus his verbis per- 
 suadere apostolis, non solum se, sed etiam ipsum patrem illos complecti amore maxi- 
 mo. Et ita patrem eos amare,acpromptuni habere aniraum illis gratificandi,et bene- 
 faciendi, ut nullius, neque ipsius filii opus habeat tali iutercessione, qua solent pla- 
 cari, et flecti homiues non admodura erga aliquem bene affecti," etc. — Zauc. d( 
 trib. nom. Elo., lib. iv. cap. 9. Yid. Hilar de Trinit., lib. vi. p. 97., ed. Eras.
 
 OF COMMUNION WITH GOD THE FATHER. 21 
 
 munlon with him in it, and be no more troubled about it. Yea, as 
 your great trouble is about the Father's love, so you can no way more 
 trouble or burden him, than by your unkindness in not believing of 
 it." So it must needs be where sincere love is questioned. 
 
 4. The apostle teaches the same, Rom. v. 5, " The love of God is 
 shed abroad in our hearts by the Holy Ghost, which is given unto 
 us." God, whose love this is, is plainly distinguished from the Holy 
 Ghost, who sheds abroad that love of his; and, verse 8, he is also 
 distinguished from the Son, for it is from that love of his that the 
 Son is sent : and therefore it is the Father of whom the apostle here 
 specially speaketh. And what is it that he ascribes to h im ? Even 
 love ; which also, verse 8, he commendeth to us, — sets it forth in such 
 a signal and eminent expression, that we may take notice of it, and 
 close with him in it. To carry this business to its height, there is not 
 only most frequent peculiar mention of the love of God, where the 
 Father is eminently intended, and of the love of the Father expressly, 
 but he is also called " The God of love," 2 Cor. xiii. 11, and is said 
 to be " love : " so that whoever wall know him, 1 John iv. 8, or dwell 
 in him by fellowship or communion, verse 16, must do it as "he is 
 love." 
 
 5. Nay, whereas there is a twofold divine love, beneplaciti and ami- 
 citicB, a love of good pleasure and destination, and a love of friend- 
 ship and aDprobation, they are both peculiarly assigned to the Father 
 in an eminent manner: — 
 
 (1.) John iii. 16, " God so loved the world, that he gave," etc. ; that 
 is, with the love of his purpose and good pleasure, his determinate 
 will of doing good. This is distinctly ascribed to him, being laid 
 down as the cause of sending his Son. So Bom. ix. 11, 12; Eph. 
 L 4, 5; 2 Thess. ii. 13, 14; 1 John iv. 8, 9. 
 
 (2.) John xiv. 23, there is^ mention of that other kind of love 
 whereof we speak. " If a man love me," saith Christ, " he will keep 
 my words: and my Father will love him, and we will come unto him, 
 and make our abode with him." The love of friendship and approba- 
 tion is here eminently ascribed to him. Says Christ, " We will come," 
 even Father and Son, " to such a one, and dwell with him;" that 
 is, by the Spirit : but yet he would have us take notice, that, in point 
 of love, the Father hath a peculiar prerogative : " My Father will 
 love him." 
 
 6. Yea, and as this love is peculiarly to be eyed in him, so it is to 
 be looked on as the fountain of all following gracious dispensations. 
 Christians walk oftentimes with exceedingly troubled hearts, concern- 
 ing the thoughts of the Father towards them. They are well per- 
 
 ' " Diligi a patre, recipi in amicitiam summi Dei; a Deo foveri, adeoque Deo esse 
 in deliciis." — Bucerus in loc.
 
 22 OF COMMUNION AVITH GOD THE FATHER. 
 
 suaded of the Lord Christ and his good-will; the difficulty lies in, 
 what is their acceptance with the Father, — what is his heart towards- 
 theni?^ " Show us the Father, and it sufficeth us," John xiv. 8. 
 Now, this ought to he so for away, that his love ought to he looked 
 on as the fountain from whence all other sweetnesses flow. Thus the 
 apostle sets it out, Tit. iii. 4, " After that the kindness and love of 
 God our Saviour toward man appeared." It is of the Father of whom 
 he speaks; for, verse 6, he tells us that " he makes out unto us," or 
 " sheds that love upon us abundantly, through Jesus Christ our Sa- 
 viour." And this love he makes the hinge upon which the great 
 alteration and translation of the saints doth turn; for, saith he, verse 
 3, " We ourselves also were sometimes foolish, disobedient, deceived, 
 serving divers lusts and pleasures, living in malice and envy, hateful, 
 and hating one another." All naught, all out of order, and vile 
 Whence, then, is our recovery? The whole rise of it is from this love 
 of God, flowing out by the ways there described. For when the kind- 
 ness and love of God appeared, — that is, in the fruits of it, — then did 
 this alteration ensue. To secure us hereof, there is not any thing that 
 hath a loving and tender nature in the world, and doth act suitably 
 thereunto, which God hath not compared himself unto. Separate all 
 weakness and imperfection which is in them, yet great impressions of 
 love must abide. He is as a father, a mother, a shepherd, a hen over 
 chickens, and the like, Ps. ciii. 13; Isa. Ixiii. 16; Matt. vi. 6; Isa. 
 Ixvi. 13; Ps. xxiii. 1; Isa. xl. 11; Matt, xxiii. 37. 
 
 I shall not need to add any more proofs. This is that which is 
 demonstrated: — There is love in the lierson of the Father peculiarly 
 held out unto the saints, as luherein he luill and doth hold commu- 
 nion with them. 
 
 Now, to complete communion with the Father in love, two things 
 are required of believers : — (1.) That they receive it of him. (2.) That 
 they make suitable returns unto him. 
 
 (1.) That they do receive it. Communion consists in giving and 
 receiving. Until the love of the Father be received, we have no 
 communion with him therein. How, then, is this love of the Father 
 to be received, so as to hold fellowship with him? I answer, By faith 
 The receiving of it is the believing of it. God hath so fully, so emi 
 nently revealed his love, that it may be received by faith. " Ye be- 
 lieve in God," John xiv. 1 ; that is, the Father. And what is to be 
 believed in him? His love; for he is "love," 1 John iv. 8. 
 
 It is true, there is not an immediate acting of faith upon the Fa 
 ther, but by the Son. " He is the way, the truth, and the life : no 
 man cometh unto the Father but by him," John xiv. 6. He is the 
 
 ' " Te quod attinet non fUmus soUiciti,— illud modo desideramus, ut patrem no- 
 bis vel semel iutueri concedatur." — Cartwriglit Har. in Joliu xiv. 8.
 
 OF COMMUNION WITH GOD THE FATHER. 23 
 
 merciful high priest over the house of God, by whom we have^ access 
 to the throne of grace : by him is our manuduction imto the Father ; 
 by him we believe in God, 1 Pet. i. 21. But this is that I say, — When 
 by and through Christ we have an access unto the Father, we then 
 behold his glory also, and see his love that he peculiarly bears unto 
 us, and act faith thereon. We are then, I say, to eye it, to believe 
 it, to receive it, as in him; the issues and fruits thereof being made 
 out unto us through Christ alone. Though there be no light for us 
 but in the beams, yet we may by beams see the sun, which is 
 the fountain of it. Though all our refreshment actually lie in the 
 streams, yet by them we' are led up unto the fountain. Jesus 
 Christ, in respect of the love of the Father, is but the beam, the 
 stream ; wherein though actually all our light, our refreshment lies, 
 yet by him we are led to the fountain, the sun of eternal love itself. 
 Would believers exercise themselves herein, they would find it a 
 matter of no small spiritual improvement in their walking with 
 God. 
 
 This is that which is aimed at. Many dark and disturbing thoughts 
 are apt to arise in this thing. Few can carry up their hearts and 
 minds to this height by faith, as to rest their souls in the love of the 
 Father; they Uve below it, in the troublesome region of hopes and 
 fears, storms and clouds. All here is serene and quiet. But how to 
 attain to this pitch they know not. This is the will of God, that he 
 may always be eyed as benign, kind, tender, loving, and unchange- 
 able therein ; and that peculiarly as the Father, as the great fountain 
 and spring of all gracious communications and fruits of love. This is 
 that which Christ came to reveal, — God as a Father, John i. 18; that 
 name which he declares to those who are given him out of the world, 
 John xvii. 6. And this is that which he effectually leads us to by 
 himself, as he is the only way of going to God as a Father, John 
 xiv. 5, 6;' that is, as love: and by doing so, gives us the rest which he 
 promiseth ; for the love of the Father is the only rest of the soul. 
 It is true, as was said, we do not this formally in the first instant of 
 believing. We believe in God through Christ, 1 Pet. i. 21 ; faith seeks 
 out rest for the soul. This is presented to it by Christ, the mediator, 
 as the only procuring cause. Here it abides not, but by Christ it 
 hath an access to the Father, Eph. ii. 18, — into his love; finds out 
 that he is love, as having a design, a purpose of love, a good pleasure 
 towards us from eternity, — a delight, a complacency, a good-will in 
 Christ, — all cause of anger and aversation being taken away. The 
 soul being thus, by faith through Christ, and by him, brought into 
 the bosom of God, into a comfortable persuasion and spiritual per- 
 ception and sense of his love, there reposes and rests itself And this 
 
 1 Eph. ii 18.
 
 24i OF COMMUNION WITH GOD THE FATHER. 
 
 is the first tiling the saints Jo, in their communion with the Father; 
 of the due improvement whereof, more afterward. 
 
 (2.) For that suitable return which is required, this also (in a main 
 part of it, beyond which I shall not now extend it) consisteth in love.^ 
 God loves, that he may be beloved.^ When he comes to command 
 the return of his received love, to complete communion with him, he 
 says, " My son, give me thine heart," Prov. xxiii. 26, — thy affections, 
 thy love. " Thou shalt love the Lord thy God with all thy heart, 
 and with all thy soul, and with all thy strength, and with all thy 
 mind," Luke x. 27; this is the return that he demandeth. When 
 the soul sees God, in his dispensation of love, to be love, to be in- 
 finitely lovely and loving, rests upon and delights in him as such, 
 — then hath it communion with him in love. This is love, that God 
 loves us first, and then we love him again. I shall not now go forth 
 into a description of divine love. Generally, love^ is an affection of 
 union and nearness, with complacency therein. So long as the Father 
 is looked on under any other aj)prehension, but only as acting love 
 upon the soul, it breeds in the soul a dread and aversation.* Hence 
 the flying and hiding of sinners, in the Scriptures. But when he who 
 is the Father is considered as a father, acting love on the soul, this' 
 raises it to love again. This is, in faith, the ground of all acceptable 
 obedience, Deut. v. 10; Exod. xx. 6; Deut. x. 12, xi. 1, 13, xiii. 3. 
 
 Thus is this whole business stated by the apostle, Eph. i. 4, " Ac- 
 cording as he hath chosen us in him before the foundation of the 
 world, that we shoiild be holy and without blame before hun in love." 
 It begins in the love of God, and ends in our love to him. That is 
 it which the eternal love of God aims at in us, and works us up unto. 
 It is true, our universal obedience falls within the compass of our 
 communion with God ; but that is with him as God, our blessed sove- 
 reign, lawgiver, and rewarder: as he is the Father, our Father in 
 Christ, as revealed unto us to be love, above and contrary to all the 
 expectations of the natural man; so it is in love that we have this 
 intercourse with him. Nor do I intend only that love which is as 
 the life and form of all moral obedience ; but a peculiar delight and 
 acquiescing in the Father, revealed effectually as love unto the soul. 
 
 That this communion with the Father in love may be made the 
 more clear and evident, I shaU show two things: — [1.] Wherein this 
 
 * Deut. vi. 4, 5. 
 
 2 " Amor supern^ descendens ad divinam pulcliritudinem omnia couvocat." — 
 Prochis lib. de Anima. et Dajm. 
 
 3 " Unio substantialis est causa amoris sui ipsius; similitudinis, est causa amoris 
 alter ius; sed unio realis quam amans quferit de re amata, est effectus amoris." — 
 Thorn. 12, q. 28, 1, 3. 
 
 * Josh. xxii. 5, xxiii. 11; Neh. i. 5. 
 
 ' Ps. xviii. 1, xxxi. 23, xcvii. 10, cxvi. 1; 1 Cor. ii. 9; James i. 12; Isa. Ivi. 6; 
 Matt. xxii. 37; Rom. viii. 28.
 
 OF COMMUNION WITH GOD THE FATHER. 25 
 
 love of God %Lnto us and our love to him do agree, as to some man- 
 ner of analogy and likeness. [2.] Wherein they^ differ; which -will 
 farther discover the nature of each of them. 
 
 [1.] They agree in tAvo things: — 
 
 \st. That they are each a love of rest and complacency. 
 
 (1st) The love of God is so. Zeph. ui. 17, " The Lord thy God in 
 the midst of thee is mighty; he will save, he will rejoice over thee 
 with joy, he will rest in his love ; he ynH joy over thee Avith singing." 
 Both these things are here assigned unto God in his love, — ^rest 
 and DELIGHT. The words are, 'innnsa K^nn;;^ — " He shall be silent be- 
 cause of his love." To rest with contentment is expressed by being 
 silent ; that is, without repining, without complaint. This God doth 
 upon the account of his oa\ti love, so full, so every way complete and 
 absolute, that it will not allow him to complain of any thing in them 
 whom he loves, but he is silent on the account thereof. Or, " Rest in his 
 love;" that is, he will not remove it, — he will not seek farther for an- 
 other object. It shall make its abode upon the soul where it is once 
 fixed, for ever. And complacency or delight: " He rejoiceth with 
 singing;" as one that is fully satisfied in that object he hath fixed his 
 love on. Here are two words used to express the delight and joy 
 that God hath in his love,— i^'V' and ^'^^ The first denotes the 
 inward affection of the mind, joy of heart ; and to set out the in- 
 tenseness hereof, it is said he shall do it i^C"?^'?; — i^^ gladness, or with 
 joy. To have joy of heart in gladness, is the highest expression of 
 delight in love. The latter word denotes not the inward affection, 
 but the outward^ demonstration of it: ayaXkiav seems to be formed 
 of it. It is to exult in outward demonstration of internal delight 
 and joy ; — " Tripudiare," to leap, as men overcome with some joyful 
 surprisal. And therefore God is said to do this "^^l^ — mth a joyful 
 sound, or singing. To rejoice with gladness of heart, to exvdt with 
 singing and praise, argues the greatest delight and complacency pos- 
 sible. When he would express the contrary of this love, he says 
 oux iU6-A7iSi, — " he was not well pleased," 1 Cor. x. 5 ; he fixed not his 
 delight nor rest on them. And, " If any man draw back, the Lord's 
 soul hath no pleasure in him," Heb. x. 88; Jer. xxii. 28; Hos. viii. 8; 
 MaL i. 10. He takes pleasure in those that abide with him. He 
 sings to his church, " A vineyard of red wine : I the Lord do keep 
 it," Isa. xxvii. 2, 3; Ps. cxlvii. 11, cxlix. 4. There is rest and compla- 
 
 ' 'AvaXoyov V iy cariffaif rccTf xaf tcr£jo;^>)v cuu-ki; (piXiaif, icai Triv (fiiXyiffiv dt? yivia-^ai, 
 etc. — Arist. Elh., lib. viii. cap. 7. 
 
 * " EiFectus amoris quando habetur amatum, est delectatio." — Tliom. 12, q. 25, 
 a. 2, 1. *' Amor est complacentia amantis in amato. Amor est motus cordis, de- 
 lectantis se in aliqiio." — Auf^st. 
 
 ' " Externum niagis {^audii gestum, quam internam animi Isctitiam significat, 
 cum velut tripudiis et volutationibus gaudere se quis ostendit." — Pagnin. "plJ; 
 laetitid gestiit, animi laetitiam gestu corporis expressit, exilivit gaudio." — Calas.
 
 26 OF COMMUNION WITH GOD THE FATHEE. 
 
 cency in his love. There is in the Hebrew but a metathesis of a 
 letter between the word that signifies a love of will and desire P"}^ 
 is so to love), and that which denotes a love of rest and acquiescency 
 (which is, i^?^) ; and both are applied to God. He whls good to us, 
 that he may rest in that will. Some say, uyav^v, " to love," is from 
 ayctv -xoksSai, perfectly to acquiesce in the thing loved. And when 
 God calls his Son ayairnrov, " beloved," Matt. iii. 17, he adds, as an 
 exposition of it, h w ihboKriGa, " in whom I rest well pleased." 
 
 (idly.) The return that the saints make unto him, to complete com- 
 munion with him herein, holds some analogy with his love in this ; 
 for it is a love also of ^ rest and delight. " Return unto thy rest, O 
 my soul," says David, Ps. cxvi. 7. He makes God his rest; that is, 
 he in whom his soul doth rest, without seeking farther for a more 
 suitable and desirable object. " Whom have I," saith he, " in heaven 
 but thee? and there is none upon earth that I desire beside thee," 
 Ps. Ixxiii. 25.^ Thus the soul gathers itself from all its wanderings, 
 from all other beloveds, to rest in God alone, — to satiate and content 
 itself in him ; choosing the Father for his present and eternal rest. 
 And this also with delight. "Thy loving-kindness," saith the psalmist, 
 " is better than life ; therefore will I praise thee," Ps. Ixiii. 3. " Than 
 life," Q'"D?, — ^before lives. I will not deny but life in a single con- 
 sideration sometimes is so expressed, but always emphatically; so 
 that the whole life, with all the concernments of it, which may ren- 
 der it considerable, are thereby intended. Austin, on this place, 
 reading it^ " super vitas," extends it to the several courses of life that 
 men engage themselves in. Life, in the whole continuance of it, 
 with all its advantages whatever, is at least intended. Supposing 
 himself in the jaws of death, rolling into the grave through innu- 
 merable troubles, yet he found more sweetness in God than in a long 
 life, under its best and most noble considerations, attended with all 
 enjoyments that make it pleasant and comfortable. From both these 
 is that of the church, in Hos. xiv. 3, " Asshur shall not save us; we 
 will not ride upon horses: neither will we say any more to the work 
 of 'our hands. Ye are our gods: for in thee the fatherless findeth 
 mercy." They reject the most goodly appearances of rest and con- 
 tentment, to make up all in God, on whom they cast themselves, as 
 otherwise helpless orphans. 
 
 2dly. The mutual love of God and the saints agrees in this, — that 
 
 ' " Fccisti nos ad te, domine, et irrequietum est cor nostrum donee veniat ad 
 te."— Aug. Conf. 
 
 * Ps. xxxvii. 7; Isa. xxviii. 12; Heb. iv. 9. 
 
 - " Super vitas : quas vitas ? Quas sibi bomines eligunt; alius elegit sibi vitara 
 negociandi, alius vitam rusticandi; alius vitam foenerandi, alius vitam militandi, 
 alius illam, alius illam. Diversse sunt vitte, sed melior est misericordia tua super 
 vitas nostras." — Aug. Enarrat. in Ps. Ixii.
 
 OF COMMUNION AYITH GOD THE FATHER. 27 
 
 the way of communicating the issues and fmits of these loves is only in 
 Christ. The Father communicates no issue of his love unto us bxit 
 through Christ ; and we make no return of love unto him hut through 
 Christ. He is the treasury wherein the Father disposeth all the 
 riches of his grace, taken from the bottomless mine of his eternal love ; 
 and he is the 2:)riest into whose hand we put all the offerings that we 
 return unto the Father. Thence he is first, and by way of eminency, 
 said to love the Son; not only as his eternal Son, — as he was the de- 
 light of his soul before the foundation of the world, Prov. viii. SO, — 
 but also as our mediator, and the means of conveying his love to us, 
 Matt. iii. 17; John iii. 35, v. 20, x. 17, xv. 9, xvii. 24. And we ai'e 
 said through him to believe in and to have access to God. 
 
 (Ist) The Father loves us, and " chose us before the fbxrndation 
 of the world;" but in the pursuit of that love, he "blesseth us w^th 
 all spiritual blessings in heavenly places in Christ," Eph. i. 3, 4. 
 From his love, he sheds or pours out the Holy Spirit richly upon us, 
 through Jesus Christ our Saviour, Tit. iii. 6. In the pouring out of 
 his love, there is not one drop falls besides the Lord Christ. The 
 holy anointing oil was all poured on the head of Aaron, Ps. cxxxiii. 2 ; 
 and thence went down to the skirts of his clothing. Love is first 
 poured out on Christ ; and from him it drops as the dew of Hermon 
 upon the souls of his saints. The Father will have him to have " in 
 all things the pre-eminence," Col. i. 18; "it pleased him that in him 
 all fulness should dwell," verse 19 ; that " of his fulness we might re- 
 ceive, and grace for grace," John i. 16. Though the love of the 
 Father's purpose and good pleasure have its rise and foundation in 
 his mere grace and will, yet the design of its accomplishment is only 
 in Christ. All the fruits of it are first given to him ; and it is in him 
 only that they are dispensed to us. So that though the saints may, 
 nay, do, see an infinite ocean of love unto them in the bosom of the 
 Father, yet they are not to look for one drop from him but what 
 comes through Christ. He is the only means of communication. 
 Love in the Father is like honey in the flozuer; — it must be in the 
 comb before it be for our use. Christ must extract and prepare this 
 honey for us. He draws this water from the fountain through union 
 and dispensation of fulness; — we by faith, from the wells of salvation 
 that are in him. This was in part before discovered. 
 
 {2dly.) Our returns are all in him, and hy him also. And well is 
 it with us that it is so. What lame and blind sacrifices should we 
 otherwise present unto God ! He ^bears the iniquity of our offerings, 
 and he adds incense unto our prayers. Our love is fixed on the 
 Father ; but it is conveyed to him through the Son of his love. He 
 is the only way for our graces as well as our persoiis to go mito God; 
 ' Exod. xxviiU 38; Rev. viii. 3; John xiv. 6; Heb. x. 19-22.
 
 28 OF COMMUNION WITH GOD THE FATHER. 
 
 througli him passetli all our desire, our delight, our complacency, our 
 obedience. Of which more aftenvard. 
 
 Now, m these two things there is some resemblance between that 
 mutual love of the Father and the saints wherein they hold com- 
 munion. 
 
 [2.] There are sundry things wherein they differ : — 
 
 1st. The love of God is a love of bounty; our love unto him is a 
 love of duty. 
 
 (1st.) The love of the Father is a love of bounty, — a descending love; 
 such a love as carries him out to do good things to us, great things 
 for us. His love lies at the bottom of all dispensations towards us ; 
 and we scarce anjrvvhere find any mention of it, but it is held out 
 as the cause and fountain of some free gift flovdng from it. He Moves 
 us, and sends his Son to die for us ; — he loves us, and blesseth us 
 with all spiritual blessings. Loving is choosing, Rom. ix. 11, 12. He 
 loves us and chastiseth us. [It is] a Move like that of the heavens to 
 the earth, when, being full of rain, they pour forth showers to make 
 it fruitful; as the sea communicates its waters to the rivers by the 
 way of bounty, out of its o^vn fulness, — they return unto it only what 
 they receive from it. It is the love of a spring, of a fountain, — always 
 communicating; — ^a love from whence proceeds every thing that is 
 lovely in its object. It infuseth into, and creates goodness in, the 
 persons beloved. And this answers the description of love given by 
 the philosopher. " To love," saith he, " scr/ ^ovXisdai rtv! a hhrai ayada, 
 y.ai xocra dvva/xiv 'Xpanrixov uvai toutojv." He that loves works out good 
 to them he loveth, as he is able. God's power and will are conmien- 
 surate; — what he willeth he worketh. 
 
 (2dly.) Our love unto God is a love of duty, the love of a child. 
 His love descends upon us in bounty and fruitfulness ;* our love 
 ascends unto him in duty and thankfulness. He adds to us by his 
 love ; we nothing to him by ours. Our goodness extends not unto 
 him. Though our love be fixed on him° immediately, yet no fruit of 
 our love reacheth him immediately ; though he requires our love, he 
 is not benefited by it. Job xxxv. 5-8, Rom. xi. 35, Job xxii. 2, S. It 
 is indeed made up of these four things: — 1. Best; 2. Delight; 3. 
 Reverence; 4. Obedience. By these do we hold communion with 
 
 ' John iii. 16; Rom. v. 8; Eph. i. 3, 4; 1 John iv. 9, 10; Heb. xii. 6; Rev. iii. 19. 
 
 3 'E«av "hi aifivh ov^avov 9rXti^(svf/,iyoM o^fjoy, mtriiv tj'f ya'a,)/. — Eurip., [as quoted by 
 Aristotle, Eth. viii. 1. The quotation at large is: — 
 
 "OfiS^au, -jricuy lU youay ^ h(f^i>i'iT'rii uV». — Eurip. Frag.] 
 
 * " Amor Dei est infundeus et creans bonitatem in amatis." — Thom. p. p. q. 20, 
 A. 2, C. 
 
 * " Amor Dei causat bonitatem in rebus, sed amor noster causatur ab ea." _ 
 
 * " Dilectio qua3 est appetitivoe virtutis actus, etiam in statum vise tendit in 
 Deum primo et immediate." — Thom. 22, q. 27, a. 4.
 
 OF COMMUNION WITH GOD THE FATHER. 2^ 
 
 the Father in his love. Hence God calls that love which is due to 
 him as a father, " honour/' Mai. i. 6, " If I be a father, where is mine 
 honour ?" It is a deserved act of duty. 
 
 '2.dly. They differ in this : — The love of the Father unto us is an 
 antecedent love ; our love unto him is a consequent love. 
 
 {\st) The love of the Father unto us is an antecedent love, and 
 that in two respects : — 
 
 [Is*,] It is antecedent in respect of our love, 1 John iv. 10, " Hereia 
 is love, not that we loved God, but that he loved us." His love goes 
 before ours. The father loves the child, when the child knows not 
 the father, much less loves him. Yea, we are by nature ^io(S7\jyi7g, 
 Hom, i. 30, — haters of God. He is in his own nature ^iXdvdpwrog, — a 
 lover of men ; and surely aU mutual love between him and us must 
 begiu on his hand. 
 
 [2dly.li In respect of all other causes of love whatever. It goes not 
 only before our love, but also any thing in us that is lovely.^ Kom. 
 V. 8, '•' God commendeth his love towai'ds us, in that whilst we were 
 yet sinners Christ died for us." Not only his love, but the eminent 
 fruit thereof, is made out towards us as sinners. Sin holds out all of 
 unloveliness and imdeshableness that can be in a creature. The 
 very mention of that removes all causes, all moving occasions of love 
 whatever. Yet, as such, have we the commendation of the Father's 
 love unto us, by a most signal testimony. Not only when we have 
 done no good, but when we are in our blood, doth he love us; — not 
 because we are better than others, but because himself is infinitely 
 good. His kindness appears when we are foohsh and disobedient. 
 Hence he is said to " love the world ;" that is, those who have nothing 
 but what is in and of the world, whose whole [portion] lies in evil. 
 
 {2dly.) Our love is consequential in both these regards : — 
 
 [Ist] In respect of the love of God. Never did creature tm-n his af- 
 fections towards God, if the heart of God were not first set upon him. 
 
 [2dly.'\ In respect of sufficient causes of love. God must be revealed 
 unto us as lovely and desirable, as a fit and suitable object unto the 
 soul to set up its rest upon, before we can bear any love unto hun. 
 The saints (in this sense) do not love God for nothing, but for that 
 excellency, loveliness, and desirableness that is in him. As the psal- 
 mist says, in one particular, Ps. cxvi. 1, " I love the Lord, because!" 
 so may we in general ; we love the Lord, BECAUSE ! Or, as David 
 in another case, " What have I now done? is there not a cause ?" If 
 any man inquire about our love to God, we may say, " What have 
 we now done? is there not a cause ?" 
 
 Sdly. They difier in this also : — The love of God is like himself, — 
 
 - I Ezek. xvi, 1-14, etc.; Rom. ix. 11, 12; Tit. iii. 3-6; Deut. vii. 6-8; Matt. xi. 
 25, 26; Johu iii. 16.
 
 so OF COMMUNION WITH GOD THE FATHER. 
 
 equal, constant, not capable of augmentation or diminution; our love 
 is like ourselves, — unequal, increasing, waning, growing, declining. 
 His, like the sun, always the same in its light, though a cloud may 
 sometimes interpose; ours, as the moon, hath its enlargements and 
 straitenings. 
 
 {1st) The love of the Father is equal, etc. ;^ whom he loves, he 
 loves unto the end, and he loves them always alike. " The Strength 
 of Israel is not a man, that he should repent." On whom he fixes his 
 love, it is immutable ; it doth not grow to eternity, it is not diminished 
 at any time. It is an eternal love, that had no beginning, that shall 
 have no ending; that cannot be heightened by any act of ours, that 
 cannot be lessened by any thing in us. I say, in itself it is thus; 
 otherwise, in a twofold regard, it may admit of change : — 
 
 [1st] In respect of its fruits. It is, as I said, a fruitful love, a love 
 of bounty. In reference unto those fruits, it may sometimes be 
 greater, sometimes less ; its communications are various. Who among 
 the saints finds it not [so] ? What life, what light, what strength, some- 
 times ! and again, how dead, how dark, how weak ! as God is pleased 
 to let out or to restrain the fruits of his love. All the graces of the 
 Spirit in us, all sanctified enjoyments whatever, are fruits of his love. 
 How variously these are dispensed, how differently at sundry seasons 
 to the same persons, experience will abundantly testify. 
 
 [2cZ^y.] In respect of its discoveries and manifestations. He " sheds 
 abroad his love in our hearts by the Holy Ghost," Kom. v. 5, — gives 
 us a sense of it, manifests it unto us. Now, this is^ various and 
 changeable, sometimes more, sometimes less; now he shines, anon 
 hides his face, as it may be for our profit. Our Father will not always 
 chide, lest we be cast down; he doth not always smile, lest we be full 
 and neglect him : but yet, still his love in itself is the same. When 
 for a little moment he hides his face, yet he gathers us with everlast- 
 ing kindness. 
 
 Objection. But you will say, " This comes nigh to that blasphemy, 
 that God loves his people in their sinning as well as in their strictest 
 obedience; and, if so, who will care to serve him more, or to walk 
 with him unto well-pleasing V 
 
 Answer. There are few truths of Christ which, from some or other, 
 have not received like entertainment with this. Terms and appella- 
 tions are at the will of every imposer ; things are not at all varied by 
 them. The love of God in itself is the eternal purpose and act of 
 his will. This is no more changeable than God himself: if it were, 
 no flesh could be saved ; but it^ changeth not, and we are not con- 
 
 ' 1 Sam. XV. 29; Isa. xlvi. 10; Jer. xxxi. 3; Mai. iii. 6; James i. 17; 2 Tim. ii. 19. 
 » Ps. xxxi. 16, Ixvii. 1, cxix. 135, xiii. 1, xxvii. 9, xxx. 7, Ixxxviii. 14; Isa. viii. 17. 
 ' Mai. iii. 6.
 
 OF COMJVIUNION WITH GOD THE FATHER. 31 
 
 sumed. What then? loves he his people in their sinning? Yes; 
 his people, — not their sinning. Alters^ he not his love towards them? 
 Not the pujyose of his will, but the dispensations of his grace. He 
 rebukes them, he chastens them, he hides liis face from them, he 
 smites them, he fills them with a sense of [his] indignation ; but woe, 
 woe would it be to lis, should he change in his love, or take away his 
 kindness from us ! Those very things which seem to be demonstra- 
 tions of the change of his affections towards his, do as clearly proceed 
 from love as those which seem to be the most genuine issues thereof. 
 " But -will not this encourage to sin?" He never tasted of the love of 
 God that can seriously make this objection. The doctrine of grace 
 may be turned into wantonness ; the principle cannot. I shall not 
 ^vrong the saints by giving another answer to this objection: Detes- 
 tation of sin in any may well consist with the acceptation of their 
 persons, and their desigoiation to life eternal. 
 
 But now our love to God is ebbing and flo\nng, waning and in- 
 creasing. We lose our first love, and we grow again m love f — scarce 
 a day at a stand. What poor creatures are we ! How unlike the 
 Lord and his love ! " Unstable as water, we cannot excel." Now it is, 
 '• Though all men forsake thee, I will not;" anon, " I know not the 
 man." One day, " I shall never be moved, my hill is so strong;" the 
 next, '•' All men are liars, I shaU perish." When ever was the time, 
 where ever was the place, that our love was one day equal towards 
 God? 
 
 And thus, these agreements and discrepancies do farther describe 
 that mutual love of the Father and the saints, wherein they hold 
 communion. Other instances as to the person of the Father I shall 
 not give, but endeavour to make some improvement of this in the 
 next chapter. 
 
 CHAPTER IV 
 
 Inferences on the former doctrine' concerning communion with the Father in love. 
 
 Having thus discovered the nature of that distinct communion 
 which we have with the Father, it remaineth that we give some ex- 
 hortations unto it, directions in it, and take some observations from 
 it:— 
 
 1. First, then, this is a duty wherein it is most evident that Chris- 
 
 ' Ps. xxxix. 11; Ileb. xii. 7, 8; Rev. iii. 19; Isa. viii. 17, Ivii. 17j Job vi. 4; Pa. 
 vi. 6, xxxviii. 3-5, etc. 
 
 s liev, ii, 4, iii. 2; Eph iii. lG-19.
 
 32 OF COMMUNION WITH GOD THE FATHER 
 
 tians ai-e but little exercised, — namely, in holding immediate com- 
 munion Avitli the Father in love. Unacquaintedness with our 
 mercies, our privileges, is our sin as well as our trouble. We hearken 
 not to the voice of the Spirit.^ which is given unto us, " that we may 
 know the things that are freely bestowed on us of God." This makes 
 us go heavily, when we might rejoice; and to be weak, where we 
 might be strong in the Lord. How few of the saints are experi- 
 mentally acquainted with this privilege of holding immediate com- 
 munion with the Father in love! With what anxious, doubtful 
 thoughts do they look upon him ! What fears, what questionings 
 are there, of his good-will and kindness ! At the best, many think 
 there is no sweetness at all in him towards us, but what is purchased 
 at the high price of the blood of Jesus. It is true, that alone is the 
 way of communication; but the free fountain and spring of all is in 
 the bosom of the Father.^ " Eternal life was with the Father, and is 
 manifested unto us." Let us, then, — 
 
 . (L) Eye the Father as love; look not on him as an always lower- 
 ing father, but as one most^ kind and tender. Let us look on him 
 by faith, as one that hath had thoughts of kindness towards us from 
 everlasting. It is misapprehension of God that makes any run from 
 him, who have the least breathing wrought in them after him. " They 
 that know thee will put theh trust in thee." Men cannot abide with 
 God in sj)iritual meditations. He loseth soul's company by their 
 want of this insight into his love. They fix their thoughts only on 
 his terrible majesty, severity, and greatness; and so their spirits are 
 not endeared. Would a soul continually eye his everlasting tender- 
 ness and compassion, his thoughts of kindness that have been from 
 of old, his present gracious acceptance, it could not bear an hour's 
 absence from him; whereas now, perhaps, it cannot watch with him 
 one hour. Let, then, this be the saints' frrst notion of the Father, — 
 as one full of eternal, free love towards them : let thek hearts and 
 thoughts be filled with breaking through all discouragements that 
 lie in the way. To raise them hereunto, let them consider, — 
 
 [1.] Whose love it is. It is the love of him who is in himself all- 
 sufiicient, infinitely satiated with himself and his own glorious excel- 
 lencies and perfections; who hath no need to go forth with his love 
 unto others, nor to seek an object of it without himself. There 
 might he rest with delight and complacency to eternity. He is suf- 
 ficient unto his own love. He had his Son, also, his eternal* Wisdom, 
 to rejoice and delight himself in from all eternity. Pro v. viiL SO. 
 This might take up and satiate the whole dehglit of the Father; but 
 
 ^ 1 Cor. ii. 12. '^ Zah rim «» ^e'l tm Xlari^x, xci.) iipan^a^n iifi'v. — 1 Joun 1. 2. 
 
 , " Ps. ciii. 9 ; Mic. vii. 18. 
 '■ s'-.i ,cii n"'STi>';j "Optime in Dei Filium quadrat patm ddicias." — Mer. in loo.
 
 OF COMMUNION WITH GOD THE FATHER. 33 
 
 he will love his saints also. And it is such a love, as wherein he 
 seeks not his own satisfaction only, but our good therein also ; — the 
 love of a God, the love of a Father, whose proper outgoings are 
 kindness and hounty. 
 
 [2.] ^Yhat kind of love it is. And it is, — 
 
 1st. Eteryial. It was fixed on us before the^ foundation of the 
 world. Before we were, or had done the least good, then were his 
 thoughts upon us, — then was his delight in us; — then did the Son re- 
 joice in the thoughts of fulfilling his Father's delight in him, Prov. 
 viii. 30. Yea, the delight of the Father in the Son, there mentioned, 
 is not so much his absolute deliglit in him as the express image of 
 his person and the brightness of his glory, wherein he might behold 
 all his own excellencies and perfections; as with respect unto his 
 love and his delight in the sons of men. So the order of the words 
 requhe us to understand it: "I was daily his delight," and, "My 
 delights were with the sons of men;" — that is, in the thoughts of 
 kindness and redemption for them : and in that respect, also, was he 
 his Father's delight. It was from eternity that he laid in his own 
 bosom a design for our happiness. The very thought of this is 
 enough to make all that is within us, like the babe in the womb of 
 Elisabeth, to leap for joy. A sense of it cannot but prostrate our 
 souls to the lowest abasement of a humble, holy reverence, and make 
 us rejoice before him with trembling. 
 
 ^dly. Free. He^ loves us because he ivill; there was, there is, 
 nothing in us for which Ave should be beloved. Did we deserve his 
 love, it must go less in its valuation. Things of due debt are seldom 
 the matter of thankfulness ; but that which is eternally antecedent to 
 our being, must needs be absolutely free in its respects to our well- 
 being. This gives it life and being, is the reason of it, and sets a 
 price upon it, Rom. ix. 11; Eph. i. 3, 4; Titus iii. 5; James i. 18. 
 
 odly. ^Unchangeable. Though we change every day, yet his love 
 changeth not. Could any kind of provocation turn it away, it had 
 long since ceased. Its unchangeableness is that which carrieth out 
 the Father unto that infiniteness of patience and forbearance (with- 
 out which wc die, we perish), 2 Pet. iii. 9, which he exerciseth towards 
 us. And it is, — 
 
 •iithly. ^Distinguishing. He hath not thus loved all the world: 
 " Jacob have I loved, but Esau have I hated." Why should he fix 
 
 ' Rom. ix. 11, 12; Acts xv. 18; 2 Tim. i. 9, ii. 19; Prov. viii. 31 ; Jer. xxxi. 8. 
 
 ' Matt. xi. 25, 2(). " Hoc tanto et tarn inoifabili bono, nemo inventus est dignus; 
 Bordet natura sine gratia." — Pros, de lib. Arb. ad lluft". 
 
 ^ Mai. iii. G; James i. 17; llos. xi. 9. 
 
 * Ilom.ix. 12. " Omnia diligit Deus, quae fecit ; et inter eamagis dlligit creaturus 
 rationales, et de illis oas amplius quae sunt membra uuigeniti sui. Et multo magia 
 ipsura unigenitum." — August. 
 
 VOL. II. 3
 
 34 OF COMMUNION WITH GOD THE FATHER. 
 
 his love on us, and pass by millions from whom we differ not by^ 
 nature, — that he should make us sharers in that, and all the fruits of 
 it, which most of the great and^ wise men of the world are excluded 
 from? I name but the heads of things. Let them enlarge whose 
 hearts are touched. 
 
 Let, I say, the soul frequently eye the love of the Father, and that 
 under these considerations, — they are all soul-conquering and en- 
 dearing. 
 
 (2.) So eye it as to receive it. Unless this be added, all is in vain 
 as to any communion with God. We do not hold communion with him 
 in any thing, until it be received by faith. This, then, is that which 
 I would provoke the saints of God unto, even to^ believe this love of 
 God for themselves and their own part, — believe that such is the heart 
 of the Father towards them, — accept of his witness herein. His love 
 is not ours in the sweetness of it until it be so received. Continually, 
 then, act thoughts of faith on God, as love to thee, — as embracing 
 thee with the eternal free love before described. When the Lord is, 
 by his word, presented as such unto thee, let thy mind know it, and 
 assent that it is so ; and thy will embrace it, in its being so ; and all 
 thy affections be filled with it. Set thy whole heart to it; let it be 
 hound with the cords of this love.* If the King be bound in the gal- 
 leries with thy love, shouldst thou not be bound in heaven with his? 
 
 (3.) Let it have its proper fruit and efficacy upon thy heart, in 
 return of love to him again. So shall we walk in the light of God's 
 countenance, and hold holy communion with our Father all the day 
 long. Let us not deal unkindly with him, and return him slighting 
 for his good-will. Let there not be such a heart in us as to deal so 
 unthankfully with our God. 
 
 2. Now, to further us in this duty, and the daily constant practice 
 of it, I shall add one or two considerations that may be of importance 
 thereunto; as, — 
 
 (1.) It is exceeding acceptable unto God, even our Father, that we 
 should thus hold communion with him in his love, — that he may be 
 received into our souls as one full of love, tenderness, and kmdness, 
 towards us. Flesh and blood is apt to have very hard thoughts of 
 him, — to think he is always angry, yea, implacable; that it is not 
 for poor creatures to draw nigh to him; that nothing in the world is 
 more desirable than never to come into his presence, or, as they say, 
 where he hath any thing to do. " Who^ among us shall dwell with the 
 devouring fire? v/ho among us shall dwell with everlasting burnings?" 
 say the sinners in Zion. "And, " I knew thou wast an avistere man," 
 saith the evil servant in the gospel. Now, there is not any thing more 
 
 ' Eph. ii. 3. 2 Matt. xi. 25, 26; 1 Cor. i. 20. ^ I Jolin iv. Id, 
 
 * Cant. vii. 5. * Isa. xxxiii. 11. * Luke xix. 21-
 
 OF COMMUNION WITH GOD THE FATHER. 35 
 
 ^levous to the Lord, nor more subservient to the design of Satan 
 upon the soul, than such thoughts as these. Satan claps his hands 
 (if I may so say) when he can take up the soul with such thoughts 
 of God : he hath enough, — all that he doth desire. This hath been 
 his design and way from the beginning. The^ first blood that mur- 
 derer shed was by this means. He leads our first parents mto hard 
 thoughts of God: " Hath God said so? hath he threatened you with 
 death? He knows well enough it will be better with you;" — with this 
 engine did he batter and overthi'ow all mankind in^ one; and being 
 mindful of his ancient conquest, he readily useth the same weapons 
 wherewith then he so successfully contended. Now, it is exceeding 
 grievous to the Spirit of God to be so slandered in the hearts of those 
 whom he dearly loves. How doth he expostulate this "svith Zion! 
 " What miquity'' have ye seen in me?" saith he; " have I been a 
 wilderness unto you, or a land of darkness?" ^ " Zion said. The 
 Lord hath forsaken me, and my Lord hath forgotten me. Can a 
 woman," etc. The Lord takes nothing worse at the hands of his, 
 than such hard thoughts of him, knowing full well what fruit this 
 bitter root is like to bear, — what alienations of heart, — what drawings 
 back, — what unbelief and tergiversations in our walkiBg with him. 
 How unwilling is a child to come into the presence of an angTy 
 father ! Consider, then, this in the first place, — receiving of the Father 
 as he holds out love to the soul, gives him the honour he aims at, 
 and is exceeding acceptable unto him. He often sets it out in an 
 eminent manner, that it may be so received : — " He commendeth his 
 love toward us," Rom. v. 8. " Behold, what manner of love the Father 
 hath bestowed upon us!" 1 John iii. 1. Whence, then, is this folly? 
 Men are afraid to have good thoughts of God. They think it a bold- 
 ness to eye God as good, gracious, tender, kind, loving: I speak of 
 saints; but for the other side, they can judge him hard, austere, 
 severe, almost implacable, and fierce (the very worst affections of the 
 very worst of men, and most hated of him, Rom. i. 31 ; 2 Tim. iii. 3), 
 and think herein they do well. Is not this soul-deceit from Satan? 
 Was it not his design from the beginning to inject such thoughts of 
 God? Assure thyself, then, there is nothing more acceptable unto the 
 Father, than for us to keep up our hearts unto him as the eternal 
 fountain of all that rich grace which flows out to sinners in the blood 
 of Jesus. And, — 
 
 (2.) This will be exceeding effectual to endear thy soul unto God, 
 to cause thee to delight in him, and to make thy abode with him. 
 Many saints have no greater burden in their lives, than that their 
 hearts do not come clearly and fully up, constantly to delight and 
 
 ' Gen. iii. 5. ' 'E<p' u vdnTts n/^tx^rov, Hom. v. 12. 
 
 ' Jcr, ii. 5, 21. " Isa. xl. 27-29, xlix. 15, IG.
 
 3G OF COMMUNION WITH GOD THE FATHER. 
 
 rejoice in God; — that there is still an indisposedness of spirit unto close 
 walking with him. What is at the bottom of this distemper? Is it 
 not then unskilfulness in or neglect of this duty, even of holding 
 communion with the Father in love? So much as we see of the love 
 of God, so much shall we delight in him, and no more. Eveiy other 
 discovery of God, without this, will but make the soul fly from him ; 
 l)ut if the heart be once much taken up with this the eminency of 
 the Father's love, it cannot choose but be overpowered, conquered, 
 and endeared unto him. This, if any thing, will work upon us to 
 make our abode with him. If the love of a father will not make a 
 child delight in him, what will? Put, then, this to the venture: exer- 
 cise your thoughts upon this very thing, the eternal, free, and fruit- 
 ful love of the Father, and see if your hearts be not wrought upon 
 to delight in him. I dare boldly say, believers will find it as thriving 
 a course as ever they pitched on in their lives. Sit down a little at 
 the fountain, and you will quickly have a farther discovery of the 
 sweetness of the streams. You who have run from him, will not be 
 able, after a while, to keep at a distance for a moment. 
 
 Objection 1. But some may say, "Alas ! how shall I hold communion 
 with the Father in love? I know not at all whether he loves me or 
 no ; and .shall I venture to cast myself upon it? How if I should not be 
 accepted? should I not rather perish for my presumption, than find 
 sweetness in his bosom? God seems to me only as a consuming fire 
 and everlasting burnings; so that I dread to look up unto him.'' 
 
 Ansiver. I know not what may be understood by knowing of the 
 love of God ; though it be carried on by spiritual sense and experience, 
 yet it is received purely by believing. Our knowing of it, is our be- 
 lieving of it as revealed. " We have known and believed the love 
 that God hath to us. God is love," 1 John iv. 16. This is the as- 
 surance which, at the very entrance of walking with God, thou mayest 
 have of this love. He who is tmth hath said it; and whatever thy 
 heart says, or Satan says, unless thou wilt take it up on this account, 
 thou doest thy endeavour to make him a liar who hath spoken it, 
 1 John V. 10. 
 
 Ohj. 2. " I can beUeve that God is love to others, for he hath said 
 he is love; but that he will be so to me, I see no ground of persua- 
 sion ; there is no cause, no reason in the world, why he should turn 
 one thought of love or kindness towards me : and therefore I dare not 
 cast myself upon it, to hold communion with him in his special love. 
 
 Ans. He hath spoken it as particularly to thee as to any one in 
 the world. And for cause of love, he hath as much to fix it on thee 
 as on any of the children of men; that is, none at all without himself. 
 So that I shall make speedy work with this objection. Never any 
 one from the foundation of the world, who believed such love in the
 
 OF COMMUNION WITH GOD THE FATHER. 37 
 
 Father, and made returns of love to him again, was deceived ; neither 
 shall ever any to the world's end be so, in so doing. Thou art, then, 
 in this, upon a most sure bottom. If thou believest and reeeivest the 
 Father as love, he will infallibly be so to thee, though others may fall 
 under his severity. But, — 
 
 Obj. 3. " I cannot find my heart making returns of love unto God. 
 Could I find my soul set upon him, I could then believe his soul 
 delighted in me." 
 
 Ans. This is the most preposterous course that possibly thy 
 thoughts can pitch upon, a most ready way to rob God of his glory, 
 " Herein is love," saith the Holy Ghost, " not that we loved God, but 
 that he loved us" first, 1 John iv. 10, 11. Now, thou would st invert 
 tliis order, and say, " Herein is love, not that God loved me, but that 
 I love him fii'st." This is to take the glory of God from him : that, 
 whereas he loves us without a cause that is in ourselves, and we have 
 all cause in the world to love him, thou wouldst have the contrary, 
 — namely, that something should be in thee for which God should 
 love thee, even thy love to him ; and that thou shouldst love God, 
 before thou knowest any thing lovely in him, — namely, whether he 
 love thee or no. This is a course of flesh's finding out, that will 
 never bring glory to God, nor peace to thy own soul. Lay down, 
 then, thy reasonings ; take up the love of the Father upon a pure act 
 of believing, and that will open thy soul to let it out unto the Lord 
 m the communion of love. 
 
 To make yet some farther imj)rovement of this truth so opened 
 and exhorted unto as before; — it will discover unto us the eminency 
 and privilege of the saints of God. What low thoughts soever the 
 sons of men may have of them, it will appear that they have meat to 
 eat that the world knows not of. They have close communion and 
 fellowship with the Father. They deal with him in the interchange 
 of love. Men are generally esteemed according to the company they 
 keep. It is an honour to stand in the presence of princes, though 
 but as servants. What honour, then, have all the saints, to stand with 
 boldness in the presence of the Father, and there to enjoy his bosom 
 love ! What a blessing did the queen of Sheba pronounce on the 
 servants of Solomon, who stood before him, and heard his wisdom ! 
 How much more blessed, then, are they who stand continually before 
 the God of Solomon, hearing his wisdom, enjoying his love ! Whilst 
 others liave their fellowship v/ith Satan and their own lusts, making 
 provision for them, and recei^dng perishing refreshments from them, 
 (" whose end is destruction, whose god is their belly, and whose 
 glory is in their shame, who mind earthly things,") they have this 
 sweet communion with the Father. 
 
 Moreover, what a safe and sioeet retreat is here for the saints, in
 
 38 OF COMMUNION WITH GOD THE FATHER. 
 
 all the scorns, reproaclies, scandals, misrepresentations, which, they 
 undero-o in the world. When^ a child is abused abroad in the streets 
 by strangers, he runs with speed to the bosom of his father; there he 
 makes his complaint, and is comforted. In all the hard^ censures 
 and tono-ue-persecutions which the saints meet withal in the streets 
 of the world, they may run with their meanings unto their Father, 
 and be comforted. " As one whom his mother comforteth, so will I 
 comfort you,'"' saith the Lord, Isa. Ixvi. 13. So that the soul may 
 say, " If I have hatred in the world, I will go where I am sure of 
 love. Though all others are hard to me, yet my Father is tender and 
 fldl of compassion : I will go to him, and satisfy myself in him. Here 
 I am accounted vile, frowned on, and rejected; but I have honour 
 and love with him, wdiose kindness is better than life itself There 
 I shall have all things in the fountain, which others have but in the 
 drops. There is in my Father's love every thing desirable : there is 
 the sweetness of all mercies in the abstract itself, and that fully and 
 durably." 
 
 Evidently, then, the saints are the most mistaken men in the 
 world. If tliey say,^ " Come and have fellowship with us;" are not 
 men ready to say, " AVhy, Avhat are you? a sorry company of* sedi- 
 tious, factious persons. Be it known unto you, that we despise your 
 fellowship. When we intend to leave fellowship with all honest men, 
 and men of worth, then will we come to you." But, alas ! how are 
 men mistaken ! Truly their fellowship is with the Father : let men 
 think of it as they please, they have close, spiritual, heavenly refresh- 
 ings, in the mutual communication of love with the Father himself. 
 How they are generally misconceived, the apostle declares, 2 Cor. 
 vi. 8-10, "As deceivers, and yet true; as unknown, and yet well 
 known; as dying, and, behold, we live; as chastened, and not killed; 
 as solTo^^^ul, yet always rejoicing; as poor, yet making many rich; as 
 having nothing, and yet possessing all things." And as it is thus in 
 general, so m no one thing more than this, that they are looked on as 
 poor, low, despicable persons, when indeed they are the only great 
 and noble personages in the world. Consider the company they keep : 
 it is with the Father; — who so glorious ? The merchandise they trade 
 in, it is love; — what so precious? Doubtless they are the excellent on 
 the earth, Ps. xvi. 8. 
 
 Farther; this will discover a main difference between the saints 
 and empty professors : — As to the performance of duties, and so the 
 enjoyment of outward privileges, fruitless professors often walk hand 
 in hand ^^'ith them ; but now come to their secret retirements, and 
 
 ' Isa. xxvi. 20. 
 
 2 'EfiTcciy/^Z> TiT^av 'i?.aSt>v, Ilc-b. xi. 36. 'Ov'.i^iiry-ti7s ^iaT^iX,of/.lvot, Ileb. X. 33. 
 
 • 1 John i. 3. * Acts xvii. 6, xxviii. '2,2.
 
 OF COMMUNION WITH GOD THE FATHER. 39 
 
 what a difference is there ! There the saints hold communion with 
 Ood : h^^Docrites, for the most part, with the world and their own 
 lusts ; — with them they converse and communicate ; they hearken what 
 they will say to them, and make provision for them, when the saints 
 are sweetly ^vrapt up in the bosom of their Father's love. It is often- 
 times even almost impossible that believers should, in outward ap- 
 pearance, go beyond them who have very rotten hearts : but this meat 
 they have, which others know not of; this refreshment in the banquet- 
 ing house, wherein others have no share; — in the multitude of their 
 thoughts, the comforts of God then Father refresh their souls. 
 
 Now, then (to draw towards a close of this discourse), if these 
 things be so, " what manner of men ought we to be, in aU manner of 
 holy conversation?" Even "our God is a consuming fire." What 
 communion is there between light and darkness ? Shall sin and lust 
 dweU in those thoughts which receive in and carry out love from 
 and unto the Father? Holiness becometh his presence for ever. An 
 unclean spirit cannot draw nigh unto him; — an unholy heart can 
 make no abode with him. A lewd person will not desire to hold fel- 
 lowship with a sober man ; and will a man of vain and foolish ima- 
 ginations hold communion and dwell with the most holy God? 
 'There is not any consideration of this love but is a powerful motive 
 unto holiness, and leads thereunto. Ephraim says, " What have I 
 to do any more with idols ?" when in God he finds salvation. Com- 
 munion with the Father is wholly inconsistent with ^ loose walking. 
 " If we say that we have fellowship with him, and Avalk in darkness, 
 we lie, and do not the truth," 1 John i. G. " He that saith, I know 
 liim" (I have communion with him), "and keepeth not his command- 
 ments, is a liar, and the truth is not in him," chap. ii. 4. The most 
 specious and glorious pretence made to an acquaintance with the 
 Father, without holiness and obedience to his commandments, serves 
 only to prove the pretenders to be liars. The love of the world and 
 of the Father dwell not together. 
 
 And if this be so (to shut up all), how many that go under the 
 jiame of Christians, come short of the truth of it ! How unacquainted 
 ■are the generality of professors with the mystery of this communion, 
 iind the fruits of it ! Do not many very evidently hold communion 
 with their lusts and with the world, and yet would be thought to 
 have a portion and inheritance among them that are sanctified ? 
 They have neither new name nor white stone, and yet would be called 
 the people of the Most High. May it not be said of many of them, 
 rather, that God is not in all their thoughts, than that they have com- 
 munion with him ? The Lord open the eyes of men, that they may 
 see and know that walking with God is a matter not of form, but 
 power ! And so far of peculiar communion with the Father, in the in-
 
 40 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 stance of love which we have uisisted on. " He is also faithful wLa 
 liath called us to the fellowship of his Son Jesus Christ our Lord;" 
 — of which in the next place. 
 
 TART II. 
 CHAPTER I. 
 
 Of the fellowship which the saints have with Jesus Christ the Son of God — 
 That they have such a fellowship proved, 1 Cor. i, 9; Rev. iii. 20; Cant, 
 ii. 1-7 opened; also Prov. ix. 1-5. 
 
 Of that distinct communion which we have with the person of the 
 Father we have treated in the foregoing chapters ; we now proceed 
 to the consideration of that which Ave have with his Son, Jesus Christ 
 our Lord. Now the fellowship we have with the second person, is 
 with him as Mediator, — in that office whereunto, by dispensation, he 
 submitted himself for our sakes; being "made of a woman, made 
 under the law, to redeem them that were under the law, that we 
 might receive the adoption of sons," Gal. iv. 4, 5. And herein I 
 shall do these two things: — I. Declare that vv^e have such fellowship 
 with the Son of God. II. Show wherein that fellowship or commu- 
 nion doth consist : — 
 
 I. For the first, I sliall only produce some few places of Scripture 
 to confirm it, that it is so: — 1 Cor. i. 9, "God is faithful, by whom 
 ye were called unto the fellowship of his Son Jesus Christ our Lord." 
 This is that wh.ereunto all the saints are called, and wherein, by the 
 faithfulness of God, they shall be preserved, even fellowship with Jesus 
 Christ our Lord. We are called of God the Father, as the Father, 
 in pursuit of his love, to communion with the Son, as our Lord. 
 
 Rev. iii. 20, " Behold, I stand at the door, and knock: if any man 
 hear my voice, and open the door, I will come in to him, and will 
 sup with him, and he with me."-^ Certainly this is fellowship, or I 
 know not what is. Christ will sup with believers: he refreshes him- 
 self with his own graces in them, by his Sphit bestowed on 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. iv. 16, " Awake, O north wind; and come, thou south; 
 blow upon my garden, that the spices thereof may flow out. Let my 
 
 > John xiv. 23.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 41 
 
 Beloved come into his garden, and eat his pleasant fruits." The souls 
 of the saints are the garden of Jesus Christ, the good ground, Heb. 
 vi. 7; — a garden for; delight; he rejoices in them; "his delights 
 are with the sons of men," Prov. viii. 31 ; and he " rejoices over 
 them," Zeph, iii. 17; — and a garden for fruit, yea, pleasant fruit; so 
 he describes it, Cant. iv. 12-14, "A garden inclosed is my sister, my 
 spouse ; a spring shut up, a fountain sealed. Thy plants are an orchard 
 of pomegranates, with pleasant fruits ; camphire, with spikenard, 
 spikenard and saffron ; calamus and cinnamon, with all trees of 
 frankincense; myrrh and aloes, with all chief spices." 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 mentioned for an increase of these things, that her Be- 
 loved may sup with her, as he hath promised. " Awake, north 
 wind," etc.; — "0 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 enter- 
 t?anment from me ! " God complains of want of fmit in his vineyard, 
 Isa. V. 2; Hos. x. 1. Want of good food for Christ's entertainment 
 is that the spouse feared, and labours to prevent. A barren heart is 
 not fit to receive him. And the delight he takes in the fruit of the 
 Spirit is unspeakable. This he expresses at large, Cant. v. 1, "I am 
 come," saith he ; " I have eaten, I am refreshed." He calls it '^''I^P ''I?; 
 "The fruit of his sweetnesses ;" or most pleasant to him. Moreover, as 
 Christ sups with his saints, so he hath promised they shall sup with 
 him, to complete that fellowship they have with him. Clirist pro- 
 vides for their entertainment in a most eminent manner. There are 
 beasts killed, and wine is mingled, and a table furnished, Prov. ix. 2. 
 He calls the spiritual dainties that he hath for them a "feast," a "wed- 
 ding," ^ " a feast of fat things, wine on the lees," etc. The fatted 
 calf is killed for their entertainment. Such is the communion, and 
 such is the mutual entertainment of Christ and his saints in that 
 communion. 
 
 Cant. ii. 1-7, " I am the rose of Sharon, and the lily of the valleys. 
 As the lily among thorns, so is my love among the daughters. As the 
 apple-tree among the trees of the Avood, so is my Beloved among the 
 sons. I sat down under his shadow with great delight, and his fruit 
 was sweet to my taste," etc. 
 
 In the two first verses you have the description that Christ gives, 
 fir.st of himself, then of his church. Of himself, verse 1 ; that is, what 
 he is to his spouse ; " I am the rose of Sharon, and the hly of the 
 ' Iba. XXV. 6; Matt. xxii. 8; Rev. xix. 7.
 
 42 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 valleys." The Lord' Christ is, in the Scripture, compared to all things 
 of eminency in the wliole creation. He is in the heavens the sun, 
 and the bright morning star: as the lion amojig the beasts, the lion 
 of the tribe of Judah. Among the flowers of the field, here he is the 
 ovse and the lilt/. The two eminencies of flowers, sweetness of savour 
 and beauty of colour, are divided between these. The rose for sweet- 
 ness, and the lily for beauty (" Solomon in all his glory was not aiTayed 
 like one of these"),' have the pre-eminence. Farther, he is " the rose 
 of Sharon," a fruitful plain, where the choicest herds were fed, 
 1 Chron. xxvii. 29 ; so eminent, that it is promised to the church that 
 there shall be given unto her the ^excellency of Sharon, Isa. xxxv. 2. 
 This fruitful place, doubtless, brought forth the most precious roses. 
 Christ, in the savour of his love, and in his righteousness (which is as 
 the garment wherein Jacob received his blessing, giving forth a smell 
 as the smell of a pleasant field. Gen. xxvii. 27), is as this excellent 
 rose, to draw and allure the hearts of his saints unto him. As God 
 smelled a sweet savour from the blood of his atonement, Eph. v, 2; 
 so fi-om the gi-aces wherewith for them he is anointed, his saints re- 
 ceive a refreshing, cherishing savour. Cant. i. 3. A sweet savour ex- 
 presses that which is acceptable and delightful, Gen. viii. 21. He is 
 also "the lily of the valleys ; " that of all flowers is the most eminent in 
 beauty. Matt. vi. 29. Most desirable is he, for the comeliness and per- 
 fection of his person ; incomparably fairer than the children of men : 
 of which afterward. He, then, being thus unto fhem (abundantly 
 satiating all their spiritual senses) their refreshment, their ornament, 
 their delight, their glory; in the next verse he tells us what they are 
 to him : "As the lily among thorns, so is my beloved among the 
 daughters." That Christ and his church are likened unto and termed 
 the same thing (as here the lily), is, as from then- union by the in- 
 dwelling of the same Spirit, so from that ^conformity and likeness that 
 is between them, and whereunto the saints are appointed. Now she 
 is a lily, very beautiful unto Christ; " as the lily among thorns:" — 
 1. By the way of eminency; as the lily excelleth the thorns, so do 
 the saints all others whatever, in the eye of Christ. Let comparison 
 be made, so will it be found to be. And,— 2. By the way of trial; 
 the residue of the world being " pricking briers and grieving thorns 
 to the house of Israel," Ezek. xxviii. 24. " The best of them is as a 
 brier, the most upright is sharper than a thorn hedge," Mic. vii. 4. And 
 thus are they among the daughters, — even the most eminent collec- 
 tions of the most improved professors, that are no more but so. There 
 cannot be in any greater comparison, a greater exaltation of the ex- 
 
 * Mai. iv. 2; Rev. xii. 1; Luke i. 78, 'Avaroxh il'v^avr Numb, xxiv, 17; 2 Pet. 
 i. 19; Rev. xxii. 16; Gen. xlix. 9; Mic. v. 8; Rev. v. 5, 
 
 » Isa. xxxiii. 9, Ixv. 10. * Rom. viii. 29.
 
 OF COMMUNION WITH THE SON JESUS CHEIST. 43 
 
 « 
 
 cellency of any thing. So, then, is Christ to them Indeed, verse 1 ; 
 so are they in his esteem, and indeed, verse 2. How he is in their 
 esteem and indeed, we have, verse 3. 
 
 " As the apple-tree among the trees of the wood, so is my Beloved 
 among the sons. I sat down under his shadow with great delight, 
 and his fruit was sweet to my taste." To carry on this intercourse, 
 the spouse begins to speak her thoughts of, and to show her delight 
 in, the Lord Christ ; and as he compares her to the lily among the 
 thorns, so she him to the apple-tree among the trees of the wood. 
 And she adds this reason of it, even because he hath the two emi- 
 nent things of trees, which the residue of them have not: — 1. Fruit 
 for food; 2. Shade for refreshment. Of the one she eateth, under 
 the other she resteth ; both with great delight. All other sons, either 
 angels, the sons of God by creation. Job i. 6, xxxviii. 7, or the sons 
 of Adam, — the best of his offspring, the leaders of those companies 
 which, verse 2, are called daughters, or sons of the old creation, the 
 top branches of all its desirable things, — are to an hungry, weary soul 
 (such alone seek for shade and fruit) but as the fruitless, leafless trees 
 of the forest, which will yield them neither food nor refreshment. 
 '■' In Christ,"'' saith she, " there is fruit, fruit sweet to the taste; yea, 
 'his flesh is meat indeed, and his blood is drink indeed,' " John vi. 55. 
 "Moreover, he hath brought forth that everlasting righteousness which 
 will abundantly satisfy any hungry soul, after it hath gone to many 
 a ban-en tree for food, and hath found none. Besides, he aboundeth 
 in precious and pleasant graces, whereof I may ^eat; yea, he calls me 
 to do so, and that abundantly." These are the fruits that Christ 
 beareth. They speak of a tree that bringeth forth all things need- 
 ful for life, in food and raiment. Christ is that tree of life, which 
 hath brought forth all things that are needful unto life eternal. In 
 him is that righteousness which we ^hunger after;— in him is that 
 water of life, which whoso ^drinketh of shall thirst no more. Oh, 
 how sweet are the fruits of Christ's mediation to the faith of his saints ! 
 He that can find no relief in mercy, pardon, grace, acceptation with 
 God, holiness, sanctification, etc., is an utter stranger to these things 
 (''■\Adne on the lees) that are prepared for believers. Also, he hath 
 shades for refreshment and shelter; — shelter from wrath without, and 
 refreshment because of weariness from within. The first use of the 
 * shade is to keep us from the heat of the sun, as did Jonah's gourd. 
 When the heat of wrath is ready to scorch the soul, Christ, inter- 
 posing, bears it all. Under the shadow of his wings we sit doAvn con- 
 stantly, quietly, safely, putting our trust in him; and all this with 
 great delight. Yea, who can express the joy of a soul safe shadowed 
 
 ' Cant. V. 1. 2 Matt. v. G. ' .Tolin iv. 14. ■• Isa. xxv. 6; Prov. ix. 2. 
 
 " Jonah iv. 6; Isa. xxv. 4, xxxii. 2; 2 Cor. v, 21; Gal. iii. Vi; Mai. iv. 2.
 
 44 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 from Avrath under the covert of the rigliteousness of the Lord Jesus I 
 There is also refreshment in a shade from iveariness. He is " as the 
 shadow of a great rock in a weary land," Isa. xxxii. 2. From the 
 power of corruptions, trouble of temptations, distress of persecutions, 
 there is in him quiet, rest, and repose. Matt. xi. 27, 28. 
 
 Having thus mutually described each other, and so made it mani- 
 fest that they cannot but be delighted in fellowship and communion, 
 in the next verses that communion of theirs is at large set fortli 
 and described. I shall briefly observe four things therein : — (1 .) Sweet- 
 ness. (2.) Delight. (3.) Safety. (4.) Comfort. 
 
 (1.) Stueetness: "He brought me to the banqueting-house," or 
 " house of wine." It is all set forth under expressions of the greatest 
 sweetness and most delicious refreshment, — flagons, apples, wine, etc. 
 " He entertains me," saith the spouse, " as some great personage. ' 
 Great personages, at great entertainments, are had into the banquet- 
 ing-house, — the house of wine and dainties. These are the prepara- 
 tions of grace and mercy, — love, kindness, supplies revealed in the 
 gospel, declared in the assemblies of the saints, exhibited by the Spirit. 
 This " love is better than wine," Cant. i. 2 ; it is " not meat and 
 drink, but righteousness, and^ peace, and joy in the "Holy Ghost." 
 Gospel dainties are sweet refreshments; whether these houses of wine 
 be the ScrijAures, the gospel, or the ordinances dispensed in the 
 assemblies of the saints, or any eminent and signal manifestations of 
 .special love (as banqueting is not every day's work, nor used at ordi- 
 nary entertainments), it is all one. Wine, that cheereth the heart of 
 man, that makes him forget his misery. Pro v. xxxi. 6, 7, that gives 
 him a cheerful look and countenance, Gen. xlix. 12, is that which is 
 promised. The grace exhibited by Christ in his ordinances is re- 
 freshing, strengthening, comforting, and full of sweetness to the souls 
 of the saints. Woe be to such full souls as loathe these honey-combs ! 
 But thus Christ makes all his assembhes to be banqueting-houses; 
 and there he gives his saints entertainment. 
 
 (2.) Delight. The spouse is quite ravished with the sweetness of 
 this entertainment, finding love, and care, and kindness, bestowed by 
 Christ in the assemblies of the saints. Hence she cries out, verse 5, 
 " Stay me with flagons, comfort me with apples; for I am sick of 
 love." Upon the discovery of the excellency and sweetness of Christ 
 in the banqueting-house, the soul is instantly overpowered, and cries 
 out to be made partaker of the fulness of it. She is " sick of love:" 
 not (as some suppose) fainting for want of a sense of love, under the 
 apprehension of wrath ; but made sick and faint, even overcome, with 
 the mighty actings of that divine affection, after she had once tasted 
 of the sweetness of Christ in the banqueting-house. Her desire de- 
 ' Rom. xiv. 17; John vii. 37; Prov. xxvii. 7.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 45 
 
 fen-ed, makes her heart sick ; therefore she cries, " Stay me," etc. ; — " I 
 have seen a ghmpse of the ' King in his beauty,' — tasted of the fruit 
 of his righteousness ; my soul melteth in longing after him. Oh ! 
 support and sustain my spirit with his presence in his ordinances, — 
 those ' flagons and apples of his banqueting-house,' — or I shall quite 
 sink and faint! Oh, what hast thou done, blessed Jesus! I have seen 
 thee, and my soul is become as the chariots of Ammi-nadib. Let me 
 have something from thee to support me, or I die." When a person is 
 fainting on any occasion, these two things are to be done : — strength 
 is to be used to support him, that he sink not to the ground ; and 
 comfortable things are to be applied, to refresh his spirits. These 
 two the soul, overpowered and fainting with the force of its own 
 love, (raised by a sense of Christ's,) prayeth for. It would have 
 strengthening gTace to support it in that condition, that it may 
 be able to attend its duty; and consolations of the Holy Ghost, to 
 content, revive, and satiate it, until it come to a full enjoyment 
 of Christ. And thus sweetly and with delight is this communion 
 carried on. 
 
 (3.) Safety: " His banner over me was love," verse 4. The ban- 
 ner is an emblem of safety and protection, — a sign of the presence of 
 an host. Persons belonging to an army do encamp under their 
 banner in security. So did the children of Israel in the wilderness; 
 every tribe kept their camps under their o^vn standard. It is also a 
 token of success and victory, Ps. xx. 5. Christ hath a banner for his 
 saints; and that is love. All their protection is from his love; and 
 they shall have all the protection his love can give them. This safe- 
 guards them from hell, death, — aU thek enemies. Whatever presses 
 on them, it must pass through the banner of the love of the Lord 
 Jesus. They have, then, great spiritual safety ; which is another orna- 
 ment or excellency of their communion with him. 
 
 (4.) Supportment and consolation, verse 6, " His left hand is 
 under my head, and his right hand doth embrace me." Christ here 
 hath the posture of a most tender friend towards any one in sickness 
 and sadness. The soul faints with love, — spiritual longings after the 
 enjoyment of his presence ; and Christ comes in with his embraces. 
 He nourisheth and cherisheth his church, Eph. v. 29 ; Isa. Ixiii. 9. 
 Now, " the hand under the head," is supportment, sustaining gTace, 
 in pressures and difficulties; and "the hand that doth embrace," the 
 hand upon the heart, is joy and consolation; — in both, Christ re- 
 joicing, as the " bridegroom rejoiceth over the bride," Isa. Ixii. 5. 
 Now, thus to lie in the anns of Christ's love, under a perpetual 
 influence of supportment and refreshment, is certainly to hold com- 
 munion with him. And hereupon, verse 7, the spouse is most ear- 
 nest for the continuance of his fellowship, charging all so to demean
 
 46 OF COMMUNION WITH THE SON JESUS CHKIST. 
 
 themselves, that her Beloved bo not disquieted, or provoked to de- 
 part. 
 
 lu brief, this whole book is taken up in the description of the com- 
 munion that is between the Lord Christ and his saints; and there- 
 fore, it is very needless to take from thence any more particular in- 
 stances thereof. 
 
 I shall only add that of Prov. ix. 1-5, " Wisdom hath builded her 
 house, she hath hewn out her seven pillars ; she hath killed her beasts ; 
 she hath mingled her wine ; she hath also furnished her table. She 
 hath sent forth her maidens: she crieth upon the highest places of 
 the city, Whoso is simple, let him turn in hither: as for him that 
 wauteth understanding, she saith to him, Come, eat of my bread, and 
 drink of the wine which I have mingled." 
 
 The Lord Christ, the eternal Wisdom of the Father, and who of 
 God is made unto us Avisdom, erects a spiritual house, wherein he 
 makes provision for the entertainment of those gniests whom he so 
 freely invites. His church is the house which he hath built on a 
 perfect number of pillars, that it might have a stable foundation : his 
 slain beasts and 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 hath so graciously prepared, is to 
 hold fellowship with him ; for in what ways or things is there nearer 
 communion than in such? 
 
 I might farther evince this truth, by a consideration of all the re- 
 lations Avherein Christ and his saints do stand; which necessarily 
 require that there be a communion between them, if we do suppose 
 they are faithful in those relations: but this is commonly treated on, 
 and something will be spoken to it in one signal instance afterward. 
 
 CHAPTER IL 
 
 What it is wherein we have peculiar fellowship with the Lord Christ — This i& 
 in grace — This proved, John i. 14, 16, 17; 2 Cor. xiii. 14; 2 Thess. iii. 17, 18 
 — Grace of various acceptations — Personal grace in Christ proposed to con- 
 sideration — The grace of Christ as Mediator intended, Ps. xlv. 2 — Cant. v. 10, 
 Christ, how white and ruddy — His fitness to save, from the grace of union — 
 His fulness to save — His suitableness to endear — These considerations im- 
 proved. 
 
 II. Having manifested that the saints hold pecuhar fellowship with 
 the Lord Jesus, it nextly follows that we show wherein it is that they 
 have this peculiar" communion with him.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 47 
 
 Now, this is in grace. This is everywhere ascribed to liim by the 
 way of eminency. John i. 14, " He dwelt among us, full of grace 
 and truth ;" — grace in the truth and substance of it.^ All that went 
 before was bvit typical and in representation; in the tiTith and sub- 
 stance it comes only by Christ. " Grace and truth came by Jesus 
 Christ," verse 17; " and of his fulness have all we received, and grace 
 for grace," verse 16; — that is, we have communion with him in gi'ace; 
 we receive from him all maimer of grace whatever ; and therein have 
 we fellowship -with him. 
 
 So hke'wise in that apostolical henediction, wherein the communi- 
 cation of spiritual blessings from the several persons unto the saints is 
 so exactly distinguished ; it is grace that is ascribed to our Lord Jesus 
 Christ, 2 Cor. xiii. 14, " The g7'ace of the 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 kno^^al, 2 Thess. 
 iii. 17, 18, " The salutation of Paul with mine own hand, which 
 is the token in every epistle : so I ■s\riLe. The grace of our Lord 
 Jesus Christ be with you all." Yea, he makes these two, " Grace 
 he luith you," and, " The Lord Jesus be with you," to be equivalent 
 expressions; for whereas he affirmed the one to be the token in all 
 his epistles, yet sometimes he useth the one only, sometimes the other 
 of these, and sometimes puts them both together. This, then, is 
 that which we are peculiarly to eye in the Lord Jesus, to receive it 
 from him, even grace, gospel-grace, revealed in or exhibited by the 
 gospel. He is the head-stone in the building of the temple of God, 
 to whom " Grace, grace," is to be cried, Zech. iv. 7. 
 
 Grace is a word of various acceptations. In its most eminent sio-- 
 nifications it may be referred unto one of these three heads : — 
 
 1. Grace oi 'personal presence and comeliness. ^So we say, '"A grace- 
 ful and comely person," either from himself or his ornaments. This 
 in Christ (upon the matter) is the subject of near one-half of the book 
 of Canticles; it is also mentioned, Ps. xlv. 2, " Thou art fairer than 
 the children of men ; grace is poured into thy lips." And imto this 
 first head, in respect of Christ, do I refer also that acceptation of 
 grace which, in respect of us, I fix in the third place. Those incon- 
 ceivable gifts and fruits of the Spirit which were bestowed on him, 
 and brought forth in him, concur to his personal excellency; as will 
 afterwaid appear. 
 
 2. Grace of free favour and acceptance. *" By this gi'acc we are 
 
 ' Acts XV. 11; Rom. xvi. 24; 1 Cor. xvi. 23; 2 Cor. xiii. 14; Gal. vi. 18; Ep!i. 
 vi. 24. 2 Trov. i. 9, iii. 22, M; Cant. iii. 6-11, v. 9-lG, etc. 
 
 ' Ezra ix. 8; Acts iv. 33; Luke ii. 40; Estiier ii. 17; Ps. Ixxxiv. 11; Eph. ii. (J; 
 Acts XV. 40, xviii. 27; Horn. i. 7, iv. 4, IG, v. 2, 20, xi. 5, C; 2 Thess. ii. 16; Tit. 
 iii. 7; Rev. i. 4, etc.
 
 iS OF COMM¥NION WITH THE SON JESUS CHRIST. 
 
 saved ; " that is, the free favour and gracious acceptation of God in 
 Christ. In this sense is it used m that frequent expression, " If I 
 have found grace in thy sight ;" that is, if I be freely and favourably 
 accepted before thee. So he " giveth grace" (that is, favour) " unto 
 the humble," James iv. 6; Gen. xxxix. 21, xli. 37; Acts vii. 10; 
 
 1 Sam. ii. 26; 2 Kings xxv. 27, etc. 
 
 S. The fi'uits of the Sjnrit, sanctifying and reneAving our natures, 
 enabling unto good, and preventing from evil, are so termed. Thus 
 the Lord tells Paul, " his grace was sufficient for him;" that is, the 
 assistance against temptation which he afforded him, Col. iii. 16; 
 
 2 Cor. viii. 6, 7; Heb. xii. 28. 
 
 These two latter, as relating unto Christ in respect of us who receive 
 them, I call purchased grace, being indeed purchased by him for us ; 
 and om' communion with him therein is termed a " fellowship in his 
 sufferings, and the power of his resuirection," Phil. iii. 10. 
 
 1. Let us begin with the first, which I call 2')ersonal grace; and 
 concerning that do these two things: — (1.) Show what it is, and 
 wherein it consisteth ; I mean the personal grace of Christ. And, — 
 (2.) Declare how the saints hold immediate communion luith him, 
 therein. 
 
 (1.) To the handling of the first, I shall only premise this observa- 
 tion: — It is Christ as mediator of whom we speak; and therefore, 
 by the '' gi-ace of his person," I understand not, — 
 
 [1.] The glorious excellencies of his Deity considered in itself, 
 abstracting from the office which for us, as God and man, he under- 
 took. 
 
 [2.] Nor the outward appearance of his human nature, neither 
 when he conversed here on earth, bearing our infirmities (whereof, by 
 reason of the charge that was laid upon him, the prophet gives quite 
 another character, Isa. Iii. 1 4), concerning which some of the ancients 
 Vv^ere very poetical in their expressions ; nor yet as now exalted in 
 glory; — a vain imagination whereof makes many bear a false, a cor- 
 rupted resj^ect unto Christ, even upon carnal apprehensions of the 
 mighty exaltation of the human nature; which is but " to know Christ 
 after the flesh," 2 Cor. v. 16, a mischief much improved by the abomi- 
 nation of foolish imagery. But this is that which I intend, — the graces 
 of the person of Christ as he is vested with the office of mediation, 
 — his spiiitual eminency, comeliness, and beauty, as appointed and 
 anointed by the Father unto the great work of bringing home all 
 ills elect unto his bosom. 
 
 Now, in this respect the Scripture describes him as exceeding ex- 
 cellent, comely, and deskablc, — far above comparison with the chief est, 
 choicest created good, or any endearment imaginable. 
 
 Ps. xlv. 2, " Thou art fairer than the children of men : grace is
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 49' 
 
 poured into thy lips." ^He is, beyond comparison, more beautiful 
 and gracious than any here below, — O'^l?^, (japhiaphitha); the word is 
 doubled, to increase its signiiicancy, and to exalt its subject beyond 
 all comparison. n:j>J '•Jno any NH'-tt'D N3^D '\l2iW, says the Chaldee 
 paraphrast: "Thy fairness, king Messiah, is more excellent than 
 the sons of men." " Pulcher admodum pra3 filiis hominum ;" — exceed- 
 ing deshable. Inward beauty and gioiy is here expressed by that of 
 outward shape, form, and appearance;^ because that was so much 
 esteemed in those who were to rule or govern. Isa. iv. 2, the prophet, 
 terming of him "The branch of the Lord," and "The fruit of the earth," 
 affirms that he shall be "beautiful and glorious, excellent and comely;" 
 "for in him dwelleth all the fulness of the Godhead bodily," Col. ii. 9. 
 
 Cant. V. 9, the spouse is inquked 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, thou fairest among Avomen? what is thy Beloved 
 more than another beloved V and she returns this answer, verse 10, 
 " My Beloved is white and ruddy, the chiefest among ten thousand;" 
 and so proceedeth to a particular description of him by his excellencies 
 to the end of the chapter, and there concludeth that " he is altogether 
 lovely," verse 1 6 ; whereof at large afterward. Particularly, he is here 
 affii-med to be "white and ruddy;" a due mixture of which colours com- 
 poses the most beautiful complexion. 
 
 l5^. He is ^ukite in the glory of his Deity, and ruddy in the pre- 
 ciousness of his humanity. " His teeth are Avhite with milk, and his 
 eyes are red with wine," Gen. xlix. 12. Whiteness (if I may so say) 
 is the complexion of glory. In that appearance of the Most High, the- 
 " Ancient of days," Dan. vii. 9, it is said, " His garment was white as 
 snow, and the hair of his head like the pure wool;" — and of Christ in 
 his transfigiu^ation, when he had on him a mighty lustre of the Deity, 
 "His face did shine as the sun, and his raiment was white as the light," 
 Matt. xvii. 2; which, in the phrase of another evangelist, is, "White 
 as snow, so as no fuller on earth can white them," ]\Iark ix. 3. It 
 ■was a divine, heavenly, surpassing glory that was upon him. Rev. i. 14. 
 Hence the angels and glorified saints, that always behold him, and 
 arc fully translated into the image of the same glory, are still said to 
 bo in white robes.* His whiteness is his Deity, and the glory thereof. 
 
 ' Isa. xi. 1; .Tor. xxiii. 5, xxxiii. 15; Zecli. iii. 8, vi. 12. 
 
 ^ 'flj tihv xccXi; erav 'ip(^ii vov\i ffu^^ovtr., T^uirov filv sTSof a^/av TV^ctwiaos. — 1 Orphyi". Ill 
 
 Isag. IndeSuetoniusdeDoinitiaiio. "Conimcndaii se verccuudiri oris adeo sentiebat, 
 ut apud senatum sic quondam jactaverit; usque adhuc certe animuni ineum pro- 
 bast is et vultum."— Suoton. Doniit., cap. xviii. "Forma; elegautia in llego laudatur, 
 lion quod per se decor oris maj^ni cestiinari debcat, sed quia in ipso vultu sajpe relu- 
 ceat generosa indoles." — Calvin, in loc. 
 ^ Ilev. iii. 4, 5, vi. 11, vii. 9, 13, xix. 14, 
 VOL. II. 4
 
 60 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 And on this account the Chaldee paraphi'ast ascribes this whole passage 
 unto God. " They say," saith he, " to the house of Israel, ' Who is 
 the God whom thou wilt serve ?' etc. Then began the congregation 
 of Israel to declare the praises of the Ruler of the world, and said, ' I 
 Avill serve that God who is clothed in a garment white as snow, the 
 splendour of the gioiy of whose countenance is as fire." He is also 
 ruddy in the beauty of his humanity. Man was called Adam, from 
 the red earth whereof he was made. The word here^ used points 
 him out as the second Adam, partaker of flesh and blood, because 
 the children also partook of the same, Heb. ii. 14. The beauty and 
 comeliness of the Lord Jesus in the union of both these in one person, 
 shall afterward be declared. 
 
 Ildly. He is white in the beauty of his innocency and holiness, and 
 ruddy in the hlood of his oblation. Whiteness is the badge of inno- 
 cency and holiness. It is said of the Nazarites, for their typical holi- 
 ness, " They were purer than snow, they were whiter than milk," Lam. 
 iv. 7. And the prophet shows us that scarlet, red, and crimson, are 
 the colours of sin and guilt; whiteness of innocency,^ Isa. i. 18. Our 
 Beloved was "a Lamb without blemish and without spot," 1 Pet. i. 19. 
 " He did no sin, neither was guile found in his mouth," 1 Pet. ii. 22. 
 He was "holy, harmless, undefiled, separate from sinners," Heb.vii. 26 ; 
 as afterward will appear. And yet he who was so white in his inno- 
 cency, was made ruddy in his o\yu blood ; and that two ways : — Natu- 
 rally, in the pouring out of his blood, his precious blood, in that 
 agony of his soul when thick drojDS of blood trickled to the ground, 
 Luke xxii. 44 ; as also when the whips and thorns, nails and spears, 
 poured it out abundantly : " There came forth blood and water," John 
 xix. 34. He was ruddy by being drenched all over in his own blood. 
 And morally, by the imputation of sin, whose colour is red and crim- 
 son. " God made him to be sin for us, who knew no sin," 2 Cor. 
 v. 21. He who was white, became ruddy for our sakes, pouring out 
 his blood an oblation for sin. This also renders him graceful: by 
 his whiteness he fulfilled the law ; by his redness he satisfied justice. 
 " This is our Beloved, ye daughters of Jerusalem." 
 
 2dly. His endearing excellency in the administration of his king- 
 dom is hereby also expressed.^ He is white in love and mercy unto 
 his own; red with justice and revenge towards his enemies, Isa. 
 Ixiii. 3; Bev. xix, 13. 
 
 There are three things in general wherein this personal excelUncy 
 
 ' =t:s-: f-j ^--r. Cant. v. 10. 
 
 ' " Alii candiduni cxponunt esse puris et probis, rubrum et crnentum reprobis 
 ad cos puniendos ut Isaia, cap. Ixiii. dicitur, ""^^'a^'V ==^^ T^'"^ Cur rubent vesti- 
 menta tua? quod aostri minus recte de Christi passione exponunt." — Mercer, in loc. 
 
 » liQ\. vi. 2.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 61 
 
 and grace of the Lord Christ doth consist: — {1st.) His fitness to save, 
 from the grace of union, and the proper necessary effects thereof. 
 i^dly) B-isfuhiess to save, from the grace of communion; or the free 
 consequences of the grace of union. (Sdly.) His excellency to endear, 
 from his complete suitableness to all the wants of the souls of men: — 
 
 (\st) His fitness to save, — his being havhg, a fit Saviour, suited 
 to the work ; and this, I say, is from his grace of union. The uniting 
 of the natures of God and man in one person made him fit to be a 
 Saviour to the uttermost. He lays his hand upon God, by partaking 
 of his nature, Zech. xiii. 7 ; and he lays his hand upon us, by being 
 partaker of our nature, Heb. ii. 14, 16: and so becomes a days-man, 
 or 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 liis breast to receive, and power Enough in his spirit to bear, 
 all the wrath that was prepared for us. Sin was infinite only in re- 
 spect of the object; and punishment was infinite in respect of the 
 subject. This ariseth from his union. 
 
 Union is the conjunction of the two natures of God and man in. 
 one person, John i. 14; Isa. ix. 6; Eom. i. 3, ix. 5. The necessary 
 consequences whereof are, — 
 
 [l5^.] The subsistence of the human nature in the person of the 
 Sou of God, having no subsistence of its own, Luke i. 85; 1 Tim. 
 iiL 16. 
 
 \^dly.'\ Koivuvia idicAi/xdruv, — 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 xx. 28, iii. 21. 
 
 [Sdly.] The execution of his office of mediation in his single person, 
 in respect of both natures: wherein is considerable, 6 hepyZv, — the 
 agent, Christ himself, God and man. He is the pnncipium quo, 
 hipyr,rr/.hv, — the principle that gives life and efficacy to the whole 
 work; and then, 2dly, Tlhc principium quod, — that which operates, 
 which is both natures distinctly considered, odly. The hApyna, or 
 dpagriKYi rni <pvSica; yJvTjffig, — the effectual working itself of each nature. 
 And, lastly, the hipyrjfia, or acoreXsc/xa, — the effect produced, which 
 ariseth from all, and relates to them all : so resolving the excellency 
 I speak of into his personal xmion. 
 
 {2dly) His fulness to save, from the grace of communion or the 
 effects of his union, which are free ; and consequences of it, which is 
 all the furniture that he received from the Father by the unction of 
 the Spirit, for the work of our salvation : " He is able also to save 
 them to the uttermost that come unto God by him," Heb. vii. 25 ; 
 having all fulness unto this end communicated unto him : '' for it
 
 52 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 pleased the Father that in him shoukl all fulness dwell," Col. i. 19; 
 and he received not " the Spirit by measure," John iii. 34. And from 
 this fulness he makes out a suitable sup^^ly unto all that are his; 
 " grace for grace," John i. 16. Had it been given to him by measure, 
 Ave had exhausted it. 
 
 (odhj.) 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 unto the things of God, but Christ "will 
 be unto him that which he wants: I speak of those who are given 
 him of his Father. l^Yiedead? ^Christ is Zi/e. l^lxeweak? Christ 
 is the power of God, and the wisdom of God. Hath he the sense of 
 guilt upon him? Christ is complete righteousness, — " The Lord 
 our Righteousness." Many poor creatures are sensible of their wants, 
 but know not where their remedy lies. Indeed, whether it be life 
 or light, power or joy, all is Avi'apped w^ 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, 
 liaA'ing pity and ability, tenderness and power, to cany on that work 
 to the uttermost; and a fulness to save, of redemjDtion and sanctifi- 
 cation, of righteousness and the Sphit; and a suitableness to the wants 
 of all our souls : whereby he becomes exceedingly desirable, yea, alto- 
 gether lovely; as afterward will appear in particular. And as to this, 
 in the first place, the saints have distinct fellowship with the Lord 
 Christ ; the manner whereof shall be declared in the ensuing chapter. 
 
 Only, from this entrance that hath been made into the description 
 of him with whom the saints have communion, some motives might 
 be taken to stir us up thereunto; as also considerations to lay open 
 the nakedness and insufficiency of all other w^ays and things unto 
 which men engage their thoughts and desires, something may be 
 novv' proposed. The daughters of Jerusalem, ordinary, common pro- 
 fessors, having heard the spouse describing her Beloved, Cant. v. 10-1 6, 
 etc., instantly are stiiTed up to seek him together with her; chap, 
 vi. 1, "Whither is thy Beloved turned aside? that we may seek him 
 with thee." What Paul says of them that crucified him, may be 
 spoken of all that reject him, or refuse communion with him: " Had 
 they known him, they would not have crucified the Lord of glory;" — 
 Did men know him, were they acquainted in any measure with him, 
 they would not so reject the Lord of glory. Himself calls them "siin- 
 ple ones," "fools," and " scorn ers," that despise his gracious invitation, 
 Prov. i. 22. There are none who despise Christ, but only they that 
 know him not; whose eyes the god of this world hath blinded, that 
 they should not behold his glory. The souls of men do naturally seek 
 something to rest and repose themselves upon, — something to satiate 
 » Col. iii. 4; 1 Cor. i. 24, 30; Jer. xxiii. 6.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 53 
 
 and delight themselves withal, with which they [may] hold commu- 
 nion ; and there are two ways whereby men proceed in the pursuit of 
 what they so aim at. Some set before them some certain end, — per- 
 haps pleasure, profit, or, in religion itself, acceptance with God ; others 
 seek after some end, but without any certainty, pleasing themselves 
 now with one path, now with another, with various thoughts and 
 ways, like them, Isa. Ivii. 10, — because something comes in by the life 
 of the hand, they give not over though weary. In what condition 
 soever you may be (either in greediness pursuing some certain end, 
 be it secLdar or religious; or wandering away in your own imagina- 
 tions, wearying yourselves in the largeness of your ways), compare a 
 little what you aim at, or what you do, vnth what you have already 
 heard of Jesus Christ: if any thing you design be like to him, if any 
 thing you desire be equal to him, let him be rejected as one that hath 
 neither fonn nor comeliness in him ; but if, indeed, all your ways be 
 but vanity and vexation of spirit, in comparison of him, why do you 
 spend your " money for that which is not bread, and your labour for 
 that which satisfietli not?" 
 
 Use. 1. You that are yet in the floiver of your days, full of health 
 and strength, and, with all the vigour of your spirits, do pursue some 
 one thing, some another, consider, I pray, what are all your beloveds 
 to this Beloved? What have you gotten by them? Let us see the 
 peace, quietness, assurance of everlasting blessedness that they have 
 given you? Their paths are crooked paths, whoe'er goes in them 
 shall not know peace. Behold here a fit object for your choicest 
 affections, — one in whom you may find rest to your souls, — one in 
 whom there is nothing will grieve and trouble you to eternity. Be- 
 hold, he stands at the door of j^our souls, and knocks: reject him 
 not, lest you seek him and find him not! Pray study him a Httle; 
 you love him not, because you know him not. Why doth one of you 
 spend his time in idleness and folly, and wasting of precious time, 
 — perhaps debauchedly? Why doth another associate and assemble 
 himself with them that scoff at religion and the things of God? 
 ]\Ierely because you know not our dear Lord Jesus. Oh, when he 
 shall reveal himself to you, and tell you he is Jesus whom you have 
 slighted and refused, how will it break your hearts, and make you 
 mourn like a dove, that you have neglected him ! and if you never 
 come to know him, it had been better you had never been. Whilst 
 it is called To-day, then, harden not your hearts. 
 
 Use 2. You that are, perhaps, seeking earnestly after a righteous- 
 ness, and are religious jJersons, consider a little with yourselves, — 
 hath Christ his due place in your hearts? is he your all? does he 
 dwell in your thoughts? do you know him in his excellency and 
 desirableness? do you indeed account all things " loss and dung" for
 
 54 OF COMMUNION "WITH THE SON JESUS CHRIST. 
 
 his exceeding excellency? or rather, do you prefer almost any thing 
 in the world before it? But more of these things afterward. 
 
 CHAPTER III. 
 
 Of the way and manner whereby the saints hold communion with the Lord Christ 
 as to personal grace — The conjugal relation between Christ and the saints, 
 Cant. ii. 16; Isa. liv. 5, etc.; Cant. iii. 11, opened — The way of communion 
 in conjugal relation, Hos. iii. 3; Cant. i. 15 — On the part of Christ — On 
 the part of the saints. 
 
 (2.) The next thing that comes under consideration is, the way 
 whereby we hold communion with the Lord Christ, in respect of that 
 personal grace whereof we have spoken. Now, this the Scripture 
 manifests to be by the way of a conjugal 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 expresseth, Cant. ii. 16, "My Beloved is mine, 
 and I am his;" — " He is mine, I possess him, I have interest in him, 
 as my head and my husband ; and I am his, possessed of him, o"vvned 
 by him, given up unto him : and that as to my Beloved in a conjugal 
 relation." 
 
 So Isa. liv. 5, " Thy Maker is thine husband ; the Lord of hosts 
 is his name ; and thy Redeemer the Holy One of Israel ; The God of 
 the whole earth shall he be called." This is yielded as the reason 
 why the church shall not be ashamed nor confounded, in the midst of 
 her troubles and trials, — she is married unto her Maker, and her Re- 
 deemer is her husband. And Isaiah, chap. Ixi. 10, setting out the mu- 
 tual glory of Christ and his church in their walking together, he saith 
 it is "as a bridegToom decketh himself with ornaments, and as a bride 
 adometh herself with jewels." Such is their condition, because such 
 is their relation ; which he also farther expresseth, chap. Ixii. 5, " As 
 the bridegi'oom rejoiceth over the bride, so shall thy God rejoice over 
 thee." As it is with such persons in the day of their espousals, in 
 the day of the gladness of their hearts, so is it with Christ and his 
 saints in this relation. He is a husband to them, providing that it 
 may be with them according to the state and condition whereinto 
 he hath taken them. 
 
 To this purpose we have his faithftd engagement, Hos. ii. 19, 20, 
 *' I wil]," saith he, "betroth thee unto me for ever; yea, I will betroth
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 55 
 
 thee unto me in righteousness, and in judgment, and in loving-kind- 
 ness, and in mercies. I will even betroth thee unto me in faithful- 
 ness." And it is the main design of the ministry of the gospel, to 
 prevail with men to give up themselves unto the Lord Christ, as he 
 reveals his kindness in this engagement. Hence Paul tells the Co- 
 rinthians, 2 Cor. xi. 2, that he had "espoused them unto one husband, 
 that he might present them as a chaste virgin unto Christ." This he 
 had prevailed upon them for, by the preaching of the gospel, that 
 they should give up themselves as a virgin, unto him who had be- 
 trothed them to himself as a husband. 
 
 And this is a relation wherein the Lord Jesus is exceedingly de- 
 lighted, and inviteth others to behold him in this his glory. Cant, 
 iii. 11, " Go forth," saith he, " O ye daughters of Jerusalem, and 
 behold king Solomon vA\h. the crown wherewith his mother crowned 
 him in the day of his espousals, and in the day of the gladness of his 
 heart." He calls forth the daughters of Jerusalem (all sorts of pro- 
 fessors) to consider him in the condition of betrothing and espousing 
 his church unto himself Moreover, he tells them that they shall 
 find on him two things eminently upon this account: — 1. Honour. 
 It is the day of his coronation, and his spouse is the crown wherewth 
 he is crowned. For as Christ is a diadem of beauty and a crown of 
 glory unto Zion, Isa. xxviii. 5 ; so Zion also is a diadem and a crown 
 unto him, Isa. Ixii. 3. Christ makes this relation \A\h his saints to 
 be his glory and his honour. 2. Delight. The day of his espousals, 
 of taking poor sinful souls into his bosom, is the day of the gladness 
 of his heart. John was but the friend of the Bridegroom, that stood 
 and heard his voice, when he was taking his bride unto himself; and 
 he rejoiced greatly, John iii. 29 : how much more, then, must be the 
 joy and gladness of the Bridegroom himself! even that which is ex- 
 pressed, Zeph. iii. 17, "he rejoiceth with joy, he joys with singing." 
 
 It is the gladness of the heart of Christ, the joy of his soul, to take 
 poor sinners into this relation with himself He rejoiced in the 
 thoughts of it from eternity, Prov. viii. 31 ; and ahvays expresseth the 
 greatest willingness to undergo the hard task required thereunto, Ps. 
 xl. 7, 8 ; Heb. x. 7 ; yea, he was pained as a woman in travail, until 
 he had accomplished it, Luke xii. 50. Because he loved his church, 
 he gave himself for it, Eph. v. 25, despising the shame, and enduring 
 the cross, Heb. xii. 2, that he might enjoy his bride, — that he might 
 be for her, and she for him, and not for another, Hos. iii. 3. This is 
 joy, when he is thus crowned by his mother. It is behevers that are 
 mother and brother of this Solomon, Matt. xii. 49, 50. They crown 
 him in the day of his espousals, giving themselves to him, and be- 
 coming his glory, 2 Cor. viii. 23. 
 
 Thus he sets out his whole communion with his church under this
 
 •56 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 allusion, and that most frequently. The time of his taking the church 
 unto himself is the day of his marriage ; and the church is his bride, 
 his wife, Rev. xix. 7, 8. The entertainment he makes for his saints 
 is a wedding supper. Matt. xxii. 3. The graces of his church are the 
 ornaments of his queen, Ps. xlv. 9-14; and the fellowship he hath 
 with his saints is as that which those who are mutually beloved in a 
 conjugal relation do hold. Cant. i. Hence Paul, in describing these 
 two, makes sudden and insensible transitions from one to the other, — 
 Eph. v., from verse 22 unto verse 32; concluding the whole with an 
 application unto Chiist and the church. 
 
 It is now to be inquired, in the next place, how it is that we hold 
 communion with the person of Christ in respect of conjugal relations 
 and affections, and wherein this doth consist. Novv^, herein there are 
 some things that are common unto Christ and the saints, and some 
 things that are peculiar to each of them, as the nature of this relation 
 doth require. The whole may be reduced unto these two heads: — 
 [1.] A mutual resignation of tliemselves one to the other; [2.] Mu- 
 t^ial, consequential, conjugal affections. 
 
 [1.] There is a mutual resignation, or making over of their persons 
 one to another. This is the first act of communion, as to the personal 
 grace of Christ. Christ makes himself over to the soul, to be his, as 
 to all the love, care, and tenderness of a husband; and the soul gives 
 up itself wholly unto the Lord Christ, to be his, as to all loving, ten^ 
 der obedience. And herein is the main of Christ's and the saints' 
 espousals. This, in the prophet, is set out under a parable of himself 
 and a harlot, Hos. iii. 3, " Thou shalt abide for me," saith he unto her, 
 "thou shalt not be for another, and I will be for thee." — "Poor harlot," 
 saith the Lord Christ, " I have bought thee unto myself with the 
 price of mme 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. 
 
 \st. Christ gives himself to the soul, with all his excellencies, right- 
 eousness, preciousness, graces, and eminencies, to be its Saviour, 
 head, and husband, for ever to dwell with it in this holy relation. 
 He looks upon the souls of his saints, likes them well, counts them 
 fair and beautiful, because he hath made them so. Cant. i. 15, " Be- 
 hold, thou art fair, my companion; behold, thou art fair; thou hast 
 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. xvi. 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 pathetical wish of the 
 1 " Repetit non citra wa^o,-, en tu pulchra cs." — Mercer.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 57 
 
 enjoyment of this his spouse, Cant. ii. 14-, "0 my dove," saith he, 
 " that art in the clefts of the rock, 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;" — " Do not hide thyself, as one that 
 flies to the clefts of the rocks; be not dejected, as one that hides her- 
 self behind the stairs, and is afraid to come forth to the company that 
 inquires for her. Let not thy spirit be cast dovm at the weakness 
 of thy supplications, let me yet hear thy sighs and groans, thy breath- 
 ings and pantings to me ; they are very sweet, very delightful : and 
 thy spiritual countenance, thy appearance in heavenly things, is 
 comely and delightful unto me." Neither doth he leave her thus, 
 but, chap. iv. 8, presseth her hard to a closer [union] with him in 
 this conjugal bond : " Come with me from Lebanon, my spouse, 
 with me from Lebanon : look from the top of Amana, from the top 
 of Shenir and Hermon, from the lions' dens, from the mountains of 
 the leopards ; " — " Thou art in a wandering condition (as the Israelites 
 of old), among lions and leopards, sins and troubles; come from 
 thence unto me, and I will give thee refreshment," Matt, xi. 28. 
 Upon this invitation, the spouse boldly concludes, Cant. vii. 10, 
 that the desire of Christ is towards her; that he doth indeed love her, 
 and aim at taking her into this fellowship with himself So, m caiTy- 
 ing on this union, Christ freely bestoweth himself upon the souL Pre- 
 cious ajid excellent as he is, he becometh ours. He makes himself 
 to be so ; and with him, all his graces. Hence saith the spouse, " ' My 
 Beloved is mine •/ in all that he is, he is mine." Because he is right- 
 eousness,^ he is " The Lord our Righteousness," Jer. xxiii. 6. Because 
 he is the wisdom of God, and the power of God, he is " made unto us 
 wisdom," etc., 1 Cor. i. 30. Thus, " the branch of the Lord is beauti- 
 ful and glorious, and the fruit of the earth is excellent and comely 
 for them that are escaped of Israel," Isa. iv. 2. This is the first thing 
 on the part of Christ, — the free donation and bestowing of himself 
 upon us to be our Christ, our Beloved, as to all the ends and purposes 
 of love, mercy, gi'ace, and glory; whereunto in his mediation he is 
 designed, in a marriage covenant never to be broken. This is the 
 sum of what is intended : — The Lord Jesus Christ, fitted and prepared, 
 by the accomplishment and furniture of his person as mediator, and 
 the large purchase of grace and glory which he hath made, to be a 
 husband to his saints, his church, tenders himself in the promises of 
 the gospel to them in all his desirableness; convinces them of his 
 good-will towards them, and his all-sufficiency for a supply of their 
 wants; and ujDon their consent to accept of him, — which is all he re- 
 quires or expects at their hands, — he engageth himself in a marriage 
 covenant to be theirs for ever. 
 
 ' 160.. xlv. 24, 25.
 
 58 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 'H.dly. On the part of the saints, it is their free, willing consent to 
 receive, embrace, and submit unto the Lord Jesus, as their husband, 
 Lord, and Saviour, — to abide with him, subject their souls unto him, 
 and to be ruled by hira 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 unto communion; not in the former, wherein it primarily 
 intendeth union. 
 
 There are two things that complete this self-resignation of the 
 soul : — 
 
 (1st.) The liking of Christ, for his excellency, grace, and suitable- 
 ness, far above all other beloveds whatever, preferring him in the 
 judgment and mind above them all. In the place above mentioned, 
 Cant. V. 9, the spouse being earnestly pressed, by professors at large, 
 to give in her thoughts concerning the excellency of her Beloved 
 in comparison of other endearments, answereth expressly, that he is 
 "the chiefest often thousand, yea,'' verse 16, "altogether lovely," — in- 
 finitely beyond comparison with the choicest created good or endear- 
 ment imaginable. The soul takes a view of all that is in this world, 
 " the lust of the flesh, the lust of the eyes, and the pride of life," and 
 sees it all to be vanity, — that " the world passeth away, and the lust 
 thereof," 1 John ii. 16, 17. These beloveds are no way to be com- 
 pared unto him. It views also legal righteousness, blamelessness 
 before men, uprightness of conversation, duties upon conviction, and 
 concludes of all as Paul doth, Phil. iii. 8, " Doubtless, I count all 
 these things loss for the excellency of the knowledge of Christ 
 Jesus my Lord." So, also, doth the church, Hos. xiv. 3, reject all 
 appearing assistances whatever, — as goodly as Asshur, as promising as 
 idols, — that God alone may be preferred. And this is the soul's en- 
 trance into conjugal communion with Jesus Christ as to personal 
 grace, — the constant preferring him above all pretenders to its affec- 
 tions, counting all loss and dung in comparison of him. Beloved 
 peace, beloved natural relations, beloved wisdom and learning, be- 
 loved righteousness, beloved duties, [are] all loss, compared with 
 Christ. 
 
 {2dli/.) The accepting of Christ by the will, as its only husband. Lord, 
 and Saviour. This is called "receiving" of Christ, John i. 12; and 
 is not intended only for that solemn act whereby at first entrance we 
 close with him, but also for the constant frame of the soul in abiding 
 with him and ownmg of him as such. When the soul consents to 
 take Christ on his o-wn terms, to save him in his own way,^ and says, 
 " Lord, I would have had thee and salvation in my way, that it might 
 ; Rom. ix. 31, 32, x. 3, 4.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 59 
 
 have been pai-tly of mine endeavours, and as it were by tlie works of 
 the law ; I am now Avilling to receive thee and to be saved in thy way, 
 — ^merely by grace : and though I would have walked according to my 
 own mind, yet now I wholly give up myself to be ruled by thy Spirit : 
 for in thee have I righteousness and strength,^ in thee am I justified 
 and do glory;" — then doth it canyon communion with Christ as to 
 the grace of his person. This it is to receive the Lord Jesus in his 
 comeliness and eminency. Let believers exercise their hearts abun- 
 dantly unto this thing. This is choice communion with the Son Jesus 
 Christ. Let us receive him in all his excellencies, as he bestows him- 
 self upon us ; — be frequent in thoughts of faith, comparing him with 
 other beloveds, sin, world, legal righteousness; and preferring him 
 before them, counting them all loss and dung in comparison of him. 
 And let our souls be persuaded of his sincerity and Avillingness in 
 giving himself, in all that he is, as mediator unto us, to be ours ; and 
 let otu: 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 counte- 
 nance is comely ; " — and we shall not fail in the issue of sweet refresh- 
 ment with him. 
 
 Digression I. 
 
 Some excellencies of Christ proposed to consideration, to endear our hearts unto 
 him — His description, Cant, v., opened. 
 
 To strengthen our hearts in the resignation mentioned of ourselves 
 unto the Lord Christ as our husband, as also to make way for the 
 stirring of us up to those consequential conjugal affections of which 
 mention shall afterward be made, I shall turn aside to a more full 
 description of some of the personal excellencies of the Lord Christ, 
 whereby the hearts of his saints are indeed endeared unto him. 
 
 In " The Lord our Righteousness," then, may these ensumg things 
 be considered; which are exceeding suitable to prevail upon our hearts 
 to give up themselves to be wholly his: — 
 
 L He is exceeding excellent and desirable in his^ Deity, and the 
 glory thereof. He is "Jehovah our Righteousness," Jer. xxiii. 6. In 
 the rejoicing of Zion at his coming to her, this is the bottom, " Be- 
 
 ' Isa. xlv. 24. 
 
 « Numb. xxi. 5; 1 Cor. x. 9; Ps. Ixviii. 18; Eph. iv. 8, 10; Ps. xcvii. 7; Heb. 
 i, 6; Ps. cii. 25; Isa. vii. 14; Luke ii. 34; Rom. ix. 5; 1 Pet. ii. 6; Isa. xl. 3, 
 xliv. 6, xlv. 22, xlviii. 12; Rom. xiv. 10; Rev. i. 11; Mai. iii. 1; Ps. ii. 12; Isa. 
 XXXV. 4, Hi. 5, 6, xlv. 14, 15; Zech. ii. 8, 12, iii. 1. xii. 10; Matt. xvi. 16; Luke 
 i. 16, 17; John v. 18, 19, x. 30, i. 1, .% 10, 14, vi. 62, viii. 23, 58; Col. i. 16; Heb. 
 i. 2, 10-12; John iii. 13, 31, xvi. 28; Mic. v. 2; Prov. viii. 23; John xvii. 5; Jer.
 
 CO OF co:mmunion with the son jesus christ. 
 
 hold thy God ! " Isa. xl. 9. " We have seen his glory/' saith the apostle. 
 "What glory is that? " The glory of the only-begotten Son of God," 
 John i. 14. The choicest saints have been afraid and amazed at the 
 beauty of an angel ; and the stoutest sinners have trembled at the 
 glory of one of those creatures in a low appearance, representing but 
 the back parts of their glory, who yet themselves, in their highest 
 advancement, do cover their faces at the j^resence of our Beloved, as 
 conscious to themselves of their utter disability to bear the rays of 
 his glory, Isa. vi. 2; John xii. 89-41. He is " the fellow of the Lo7'd 
 of hosts," Zech. xiii. 7. And though he once appeared in the form 
 of a servant, yet then " he thought it not robbery to be equal with 
 God," Phil. ii. 6. In the glory of this majesty he dwells in light 
 inaccessible. We " cannot by searching find out the Almighty unto 
 perfection : it is as high as heaven ; what can we do ? deeper than 
 hell; what can we know? the measure thereof is longer than the 
 earth, and broader than the sea," Job xi. 7-9. We may all say one 
 to another of this, " Surely Ave are more brutish than any man, 
 and have not the understanding of a man. We neither learned wis- 
 dom, nor have the knowledge of the holy. Who hath ascended up 
 into heaven, or descended? who hath gathered the wind in his fists? 
 who hath bound the waters in a garment? who hath established all 
 the ends of the earth ? what is his name, and what is his Son's name, 
 if ye can tell," Prov. xxx. 2-4. 
 
 If any one should ask, now, with them in the Canticles, what is in 
 the Lord Jesus, our beloved, more than in other beloveds, that should 
 make him so desirable, and amiable, and worthy of acceptation? 
 v.'hat is he more than others? I ask, What is a king more than a 
 heggar ? Much every way. Alas ! this is nothing ; they were bom 
 alike, must die alike, and after that is the judgment. What is an 
 angel more than a wo7'm? A worm is a creature, and an angel is 
 no more ; he hath made' the one to creep in the earth, — made also the 
 other to dwell in heaven. There is still a proportion between these, 
 they agree in something ; but what are all the nothings of the world 
 to the God infinitely blessed for evermore? Sball the dust of the 
 balance, or the drop of the bucket be laid in the scale against him? 
 This is he of whom the sinners in Zion are afraid, and cry, " Who 
 amongst us shall dwell with the devouring fire, who amongst us 
 shall dwell with everlasting burnings?" I might now give you a 
 glimpse of his excellency in many of those properties and attributes 
 by which he discovers himself to the faith of poor sinners ; but as 
 
 xxiii. G; 1 John v. 20; Rev. i. 18, iv. 8; Acts xx. 28; 1 John iii. 16; Thil. ii. 6-8 
 1 Tim. iii. 16; Ileb. ii. 16; 1 John iv. 3; Heb.x. 5; John xx, 28; John x. 29-31 
 Matt. xvi. 16; liom. viii. 32; John iii. 16. 18; Col. i. 15; John xvii. 10; Isa. ix. 6 
 Col. ii. 9: 1 Cor. viii. 6, ii. 8; Ps, Ixviii. 17.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 61 
 
 he that goes into a garden where there are innumerable flowers in 
 gi-eat variety, gathers not all he sees, but crops bere and there one, 
 and another, 1 shall endeavour to open a door, and give an inlet into 
 the infinite excellency of the graces of the Lord Jesus, as be is " God 
 blessed for evermore," — presenting the reader with one or two in- 
 stances, leaving him to gather for his own use what farther be pleas- 
 eth. Hence, then, observe, — 
 
 The endless, bottomless, boundless grace and compassion that is 
 in him who is thus our husband, as he is the God of Zion. It is not 
 the grace of a creature, nor all the grace that can possibly at once 
 dwell in a created nature, that -will serve our turn. We are too in- 
 digent to be suited witb such a supply. There was a fulness of gi'ace 
 in the human nature of Christ, — be received not " tbe Spirit by mea- 
 sure,'' John iii. 34; a fulness like that of light in tbe sun, or of water 
 in the sea (I speak not in respect of communication, but sufiiciency) ; 
 a fulness incomparably above the measure of angels: yet it was not 
 properly an infinite fulness, — it was a created, and therefore a limited 
 fulness. If it could be conceived as separated from the Deity, surely 
 so many tbirsty, g"uilty souls, as every day drink deep and large 
 draughts of grace and mercy from him, would (if I may so speak) 
 sink him to the very bottom; nay, it could afford no supply at all, 
 but only in a moral way. But when the conduit of his humanity is 
 inseparably united to the infinite, inexhaustible fountain of the Deity, 
 who can look into the depths thereof? If, now, there be grace enough 
 for sinners in an all-sufficient God, it is in Christ; and, indeed, in any 
 other there cannot be enough. The Lord gives this reason for the 
 peace and confidence of sinners, Isa. liv. 4, 5, " Thou shalt not be 
 ashamed, neither be thou confounded ; for thou shalt not be put to 
 shame." But how shall this be ? So much sin, and not ashamed ! so 
 much guilt, and not confounded ! " Thy Maker," saith he, " is thine 
 husband ; the LOED of hosts is his name ; and thy Kedeemer the Holy 
 One of Israel ; The God of the whole earth shall he be called." This 
 is the bottom of all peace, confidence, and consolation, — the grace and 
 mercy of our Maker, of the God of the whole earth. So are kmdness 
 and power tempered in him; he makes us, and mars us, — he is our 
 God and our Goel, our Redeemer. " Look unto me," saith he, " and 
 be ye saved; for I am God, and none else," Isa. xlv. 22, " Surely, shall 
 one say. In the Loed have I righteousness," verse 24. 
 
 And on this ground it is that if all the world should (if I may so 
 say) set themselves to drink free grace, mercy, and pardon, drawing 
 ^ water continually from the Avells of salvation ; if they should set 
 themselves to draw from one single promise, an angel standing by 
 and crying, " Drink, my fi'iends, yea, drink abundantly, take so 
 ' Cant. V. 1; Isa Iv. 1; Rev. xxii. 17; Jolm vii. 37, 38.
 
 62 OF COMMUNION WITH THE SON JESUS CHEIST. 
 
 much grace and i:>artlon as shall be abundantly sufficient for the world 
 of sin which is in every one of you ;" — they would not be able to sink 
 the grace of the promise one hair's breadth. There is enough for 
 millions of worlds, if they were ; because it flows into it from an in- 
 finite, bottomless fountain. " Fear not, worm Jacob, I am God, 
 and not man," is the bottom of sinners' consolation. This is that 
 " head of gold" mentioned. Cant. v. 11, that most precious fountain of 
 grace and mercy. This infiniteness of grace, in respect of its spring 
 and fountain, will answer all objections that might hinder our souls 
 from drawing nigh to communion with him, and from a free em- 
 bracing of him. Will not this suit us in all our distresses? What is 
 our finite guilt before it? Show me the sinner that can spread his 
 iniquities to the dimensions (if I may so say) of this grace. Here is 
 mercy enough for the greatest, the oldest, the stubbornest transgres- 
 sor, — "Why will ye die, O house of Israel?" Take heed of them 
 who would rob you of the Deity of Christ. If there were no more 
 grace for me than what can be treasured up in a mere man, I should 
 rejoice [if] my portion might be under rocks and mountains. 
 
 Consider, hence, his eternal, free, uncliangeahle love. Were the 
 love of Christ unto us but the love of a mere man, though never so 
 excellent, innocent, and glorious, it must have a beginning, it must 
 have an ending, and perhaps be fruitless. The love of Christ in his 
 human nature towards his is exceeding, intense, tender, precious, 
 compassionate, abundantly heightened by a sense of our miseries, feel- 
 ing of our wants, experience of our temptations ; all flowing from that 
 rich stock of grace, pity, and compassion, which, on purpose for our 
 good and supply, was bestowed on him : but yet this love, as such, 
 cannot be infinite nor eternal, nor from itself absolutely unchange- 
 able. Were it no more, though not to be paralleled nor fathomed, 
 yet our Saviour could not say of it, as he doth, " As the Father hath 
 loved me, so have I loved you," John xv. 9. His love could not be 
 compared with and equalled unto the divine love of the Father, in 
 those properties of eternity, fruitfulness, and unchangeableness, which 
 are the chief anchors of the soul, rolling itself on the bosom of Christ. 
 But now, — 
 
 (1.) It is eternal: " Come ye near unto me, hear ye this; I have 
 not," saith he, " spoken in secret from the beginning; from the time 
 that it was, there am I : and now the Lord GoD, and his Spirit, hath 
 sent me," Isa. xlviii. 16. He himself is " yesterday, to-day, and for 
 ever," Heb. xiii. 8 ; and so is his love, being his who is " Alpha and 
 Omega, the first and the last, the beginning and the ending, which 
 is, which was, and Avbich is to come," Rev. i. 11. 
 
 (2.) Unchangeable. Our love is like ourselves; as we are, so are 
 all our affections: so is the love of Chiist like himself. We love one.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 63 
 
 one day, and hate him the next. He changeth, and we change also : 
 this day he is our right hand, our right eye ; the next day, " Cut him 
 off, pluck him out." ^ Jesus Christ is still the same ; and so is his love. 
 '•' In the beo-innino- he laid the foundation of the earth ; and the hea- 
 vens are the works of his hands; they shall perish, but he remaineth: 
 they all shall wax old as doth a garment; and as a vesture shall he 
 fold them up, and they shall be changed : but he is the same, and 
 his years fail not," Heb. i. 10-12. He is the Lord, and he changeth 
 not; and therefore we are not consumed. Whom he loves, he loves 
 unto the end.^ His love is such as never had beginning, and never 
 shall have ending. 
 
 (3.) It is also fruitful, — fruitful in all gi-acious issues and effects. 
 A man aaay love another as his own soul, yet perhaps that love of 
 his cannot help him. He maj'- thereby pity him in prison, but not 
 relieve him; bemoan him in misery, but not help him; suffer with 
 him in trouble, but not ease him. We cannot love grace into a child, 
 nor mercy into a friend ; we cannot love them into heaven, though it 
 may be the great desire of our soul. It was love that made Abraham 
 ciy, " that Ishmael might live before thee!" but it might not be. 
 But now the love of Christ, being the love of God, is effectual and 
 fruitful in producing all the good things which he willeth unto his 
 beloved. He loves life, grace, and holiness into us ; he lo"\^es us also 
 into covenant, loves us into heaven. Love in him is properly to "will 
 good to any one : whatever good Christ by his love wills to any, that 
 willing is operative of that good. 
 
 These thi'ee qualifications of the love of Christ make it exceedingly 
 eminent, and him exceeding desirable. How many millions of sins, in 
 every one of the elect, every one whereof were enough to condemn 
 them all, hath this love overcome ! what mountains of unbelief doth 
 it remove ! Look upon the conversation of any one saint, consider 
 the frame of liis heart, see the many stains and spots, the defilements 
 and infirmities, wherewith his life is contaminated, and tell me whe- 
 ther the love that bears with all this be not to be admired. And is 
 it not the same towards thousands every day? What streams of 
 grace, purgbag, pardoning, quickening, assisting, do flow from it every 
 day ! This is our Beloved, ye daughters of Jerusalem. 
 
 2. He is desirable and worthy our acceptation, as considered in his 
 humanity; even therein also, in reference to us, he is exceedingly 
 desirable. I shall only, in this, note unto you two things: — (1.) Its 
 freedom from sin; (2.) It fdness of grace; — in both which regards 
 tlie Scripture sets him out as exceedingly lovely and amiable. 
 
 (1.) He \Y3iS free from sin; — the' Lamb of God, without spot, and 
 without blemish ; the male of the flock, to be offered unto God, the 
 I Gill. iv. 14, 15. ' Mai. iii. 6; John xiii. 1. » 1 Pet. i, 19.
 
 G-i OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 cm-se falling on all other oblations, and them that offer them, Mat 
 i. 14. The purity of the snow is not to be compared with the white- 
 ness of this lily, of this ^rose of Sharon, even from the womb: " For 
 such an high priest became us, who is holy, harmless, undefiled, sepa- 
 rate from sinners," Heb. vii. 26. Sanctified persons, whose stains are 
 in any measure washed away, are exceeding fair in the eye of Chiist 
 himself "Thou" art all fair," saith he, "my loA^e, thou hast no spot 
 in thee." How fair, then, is he who never had the least spot or stain ! 
 
 It is true, Adam at his creation had this spotless purity; so had 
 the angels : but they came immediately from the ^hand of God, 
 without concurrence of any secondary cause. Jesus Chrisf* is a plant 
 and root out of a dry ground, a blossom from the stem of Jesse, a bud 
 from the loins of sinful man, — born of a sinner, after there had been 
 no innocent flesh in the world for four thousand years, every one upon 
 the roll of his genealogy being infected therewithal. To have a 
 flower of wonderful rarity to grow in2J«^ad?se,agarden of God's ovvn 
 planting, not sullied in the least, is not so strange; but, as the psal- 
 mist speaks (in another kind), to hear of it in a wood, to find it in a 
 forest, to have a spotless bud brought forth in the wilderness of cor- 
 rupted nature, is a thing which angels may desire to look into. Nay, 
 more, this whole nature was not only defiled, but also accursed; not 
 only unclean, but also guilty, — guilty of Adam's transgression, in 
 whom we have all sinned. That the human nature of Christ should 
 be derived from hence free from guilt, free from pollution, this is to 
 be adored. 
 
 Objection. But you Vv^ill say, " Hov/ can this be? who can bring a 
 clean tiling from an unclean ? How could Christ take our nature, and 
 not the defilements of it, and the guilt of it? If ^Levi paid tithes in 
 the loins of Abraham, how is it that Christ did not sin in the loins 
 of Adam?" 
 
 Answer. There are two things in original sin: — 
 
 [] .] Guilt of the first sin, which is imputed to us. We all sinned in 
 him. 'E^' w 'jravng riij^aprov, Kom. v. 12, whether we render it relatively 
 " in whom," or illatively, " being all have sinned," all is one : that one 
 sin is the sin of us all, — " omnes eramus unus ille homo." We were 
 all in covenant with him ; he was not only a natural head, but also a. 
 federal head unto us. As Christ is to believers, Rom. v. 1 7 ; 1 Cor. 
 XV. 22, so was he to us all ; and his transgression of that covenant is 
 reckoned to us. 
 
 ' [2.] There is the derivation of a polluted, corrupted nature from 
 him: '^'' Who can bring a clean thing out of an unclean?" " That 
 
 ' Cant. ii. ]. 2 Cant. i. 15, IG, iv. 1, 7, 10. ' Eccles. vii. 29. 
 
 < Isa. liii. 2. ''Heb. vii. 9, 10. 
 
 " Job xiv. 4; ^jsv*;,^* -7,; a-a^xo;, Rom. viii. 7; John iii. G. Nocj T>is ra^xo;, Col. ii. IS.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 65 
 
 v/hicli is bom of tlie flesh is flesh/' and nothing else; whose wisdom 
 and mind is comipted also: a polluted fountain ^\all have polluted 
 streams. The first person comipted nature, and that nature cor- 
 rupts all ■persons following. Now, from both these was Christ most 
 fi-ee : — 
 
 1st. He was never federally in Adam, and so not liable to the 
 imputation of his sin on that account. It is time that sin was im- 
 puted to him when he was made sin;^ thereby he took away the sin 
 of the world, John i. 29 : but it was imputed to him in the covenant 
 of the ]\Iediator, through his voluntary susception, and not in the 
 covenant of Adam, by a legal imputation. Had it been reckoned to 
 hun as a descendant from Adam, he had not been a fit high priest to 
 have oftered sacrifices for us, as not being " separate from sinners," 
 Heb. vii. 26. Had Adam stood in his innocency, Christ had not 
 been incarnate, to have been a mediator for sinners ; and therefore the 
 counsel of his incarnation, morally, took not place ^ until after the fall. 
 Though he was in Adam in a natural sense from his first creation, in 
 respect of the purpose of God, Luke iii. 23, 38, yet he was not in him 
 in a law sense until after the fall : so that, as to his o^vn person, he had 
 no more to do with the first sin of Adam, than with any personal sin of 
 [any] one whose punishment he voluntarily took upon him ; as we are 
 not liable to the gTiilt of those progenitors who followed Adam, though 
 naturally we were no less in them than in him. Therefore did he, 
 all the days of his flesh, serve God in a covenant of works; and wa^ 
 therein accepted with him, ha\dng done nothing that should disannul 
 the virtue of' that covenant as to him. This doth not, then, in the 
 least take off from his perfection. 
 
 2dly. For the pollution of our nature, it was prevented in him 
 from the instant of conception, Luke i. 35, " The Holy Ghost shall 
 come upon thee, and the power of the Highest shall overshadow thee : 
 therefore also that holy thing that shall be born of thee shall be 
 called the Son of God." He was " made of a woman," Gal. iv. 4 ; but 
 that portion whereof he was made was sanctified by the Holy Ghost, 
 that what was born thereof should be a holy thing. Not only the con- 
 junction and union of soul and body, whereby a man becomes par- 
 taker of his whole nature, and therein of the pollution of sin, being a 
 son of Adam, was prevented by the sanctification of the Holy Ghost, 
 Ijut it also accompanied the very separation of his bodily substance 
 in the womb unto that sacred purpose whereunto it was set apart : 
 so that upon all accounts he is " holy, harmless, undefiled." Ada 
 now hereunto, that he " did no sin, neither was guile found in his 
 mouth," 1 Pet. ii. 22 ; that he "fulfilled all righteousness," :Matt. iii. 15 ; 
 his Father being always " well pleased " with him, verse 1 7, on the 
 ' 2 Cor. V. 21. • Geu. iii. 15. 
 
 VOL. II. 5
 
 66 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 account of his perfect obedience ; yea, even in that sense wherein he 
 chargcth his angels with folly, and those inhabitants of heaven are 
 not clean in his sight; and his excellency and desirableness in this 
 regard will lie before us. Such was he, such is he; and yet for our 
 sakes was he contented not only to be esteemed by the vilest of men 
 to be a transgressor, but to undergo from God the punishment due 
 to the vilest sinners. Of which afterward. 
 
 (2.) Tho fulness of grace in Christ's human nature sets forth the 
 amiahleness and desirableness thereof Should I make it my business 
 to consider his perfections, as to this part of his excellency, — what he 
 had from the womb, Luke i. 35, what received growth and improve- 
 ment as to exercise in the days of his flesh, Luke ii. 52, with the com- 
 plement of them all in glory, — the whole would tend to the purpose in 
 hand. I am but taking a view of these things in transitu. These 
 two things lie in open sight to all at the first consideration : — all grace 
 was in him, for the kinds thereof; and all degrees of grace, for its 
 perfections ; and both of them make up that fulness that was in him. 
 It is created grace that I intend; and therefore I speak of the kinds 
 of it: it is gi-ace inherent in a created nature, not infinite; and there- 
 fore I speak of the degrees of.it. 
 
 For the fountain of grace, the Holy Ghost, he received not him 
 " by measure," John iii. 34 ; and for the communications of the Spirit, 
 " it pleased the Father that in him should all fulness dwell," Col. 
 i. 1.9, — "that in all things he might have the jDre-eminence." But 
 these things are commonly sj)oken unto. 
 
 This is the Beloved of our souls, " holy, harmless, undefiled;" " full 
 of grace and truth;" — ^fiiU, to a sufficiency for every end of grace, — 
 full, for practice, to be an example to men and angels as to obedience, 
 — full, to a certainty of uninterrupted communion with God, — full, to 
 a readiness of giving supply to others, — full, to suit him to all the 
 occasions and necessities of the souls of men, — full, to a glory not 
 unbecoming a subsistence in the person of the Son of God, — full, to 
 a perfect victory, in trials, over all temptations, — full, to an exact cor- 
 respondency to the whole law, every righteous and holy law of God, 
 — full, to the utmost capacity of a limited, created, finite nature, — 
 full, to the greatest beauty and glory of a living temple of God, — full, 
 to the full pleasure and delight of the soul of his Father, — full to an 
 everlasting monument of the glory of God, in giving such inconceiv- 
 able excellencies to the Son of man. 
 
 And this is the second thing considerable for the endearing of our 
 souls to our Beloved. 
 
 3. Consider that he is all this in one person. "We have not been 
 
 ' .Tobni. lA, IG; 1 Cor.xi. 1; Eph.v. 2; 1 Pet. ii. 21; Jlatt. iii. 17; Hcb. ii, 18, 
 vii. 25.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. C7 
 
 treating of two, n, God and a man; but of ^ one who is God and man. 
 That Word that was with God in the beginnmg, and was God, John 
 i. 1, is also made flesh, verse 14; — not by a conversion of itself into 
 flesh; not by appearing in the outward shape and likeness of flesh; 
 but by assuming that holy thing that was born of the virgin, Luke 
 i. 35, into personal union with himself. So " The miglity God," Isa. 
 ix, 6, is a " child given " to us; that holy thing that was born of the 
 virgin is called " The Son of God," Luke i. So. That which made 
 the man Christ Jesus to be a man, was the union of soul and body; 
 that which made him that man, and without Avhich he was not the 
 man, was the subsistence of both united in the person of the Son of 
 God. As to the proof hereof, I have spoken of it ^elsewhere at large ; 
 I now propose it only in general, to show the amiableness of Christ 
 on this account. Here hes, hence arises, the gxace, peace, Hfe, and 
 security of the church, — of all believers ; as by some few considerations 
 may be clearly evinced : — 
 
 (1.) Hence was he/i^ to suffer and able to bear whatever was due 
 unto us, m that very action whereiu the " Son of man gave his life 
 a ransom for many," Matt. xx. 28. " God redeemed his church A\ith 
 his o^Ti blood," Acts xx. 28; and thereui was the " love of God seen, 
 that he gave his life for us," 1 John iii. 16. On this account was there 
 room enough in his breast to receive the points of all the *su'ords 
 that were sharpened by the law against us; and strength enough in 
 his shoulders to bear the burden of that curse that was due to us. 
 Thence was he so willing to undertake the work of our redemption, 
 Keb. X. 7, 8, " Lo, I come to do thy mil, God,"— because he kaoAv 
 his ability to go through with it. Had he not been man, he could 
 not have suffered;— had he not been God, his suffering could not 
 have availed either himself or us, — he had not satisfied; the suffering 
 of a mere man could not bear any proportion to that which in any 
 respect was infinite. Had the gxeat and righteous God gathered 
 together all the sins that had been committed by his elect from the 
 foundation of the world, and searched the bosoms of all tha,t were to 
 come to the end of the world, and taken them all, from the sin of 
 their nature to the least deviatioa from the rectitude of his most holy 
 
 • " Qui, propter homines liborandos ab rctcrnu niortc, homo factus est, et ita ad 
 siisceptioiiem hr.militatis nostra, sine suae majestatis diminutione inclinans, lit 
 inaneu5j quod erat, assumensque quod no!i erat; veram servi foimam, ci iovmx, 
 in qua Deo patii est aqualis, adunaret, ut uec inferioreni absumerct glorificatio, 
 iiec bupcriorem minuevct assumptio; salvii cnim proprietate utriusquo substantia:', 
 ot in unani coeunts personam, suscipitur a majestate humilitas, a yirtute infirmi- 
 tas, a mortalitatc tcternitas, ot ad repcndenduni nostrte conditionis debitum, na- 
 tura inviolabilis natursc est unita passibili," etc.— Leo. Serm. i. Do Nat. 
 
 * Vind. Evan. c. vii. vol. xii. 
 
 2 " Deufi vcrus, et homo verus in unitatem Domini temperatur, ut, quod nostii-i 
 remcdiis congruebat, unus atquo idem Dei hominumque mediator et mori possit e.\ 
 uao, ei rcsurgero possit ex altero,"— Leo, uli sup. ♦ Zech. xiii.7; Ps. Ixxxix. ly.
 
 '68 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 law, and the highest provocation of their regenerate and unregene- 
 ratc condition, and laid them on a mere holy, innocent, creature ; — 
 O how would they have overwhelmed him, and buried him for ever 
 out of the presence of God's love! Therefore doth the apostle pre- 
 mise that glorious description of him to the purging of our sin : " He 
 hath spoken unto us by his Son, whom he hath appointed heir of all 
 things, by whom also he made the worlds ; who being the brightness of 
 his glory, and the express image of his person, and upholdmg all things 
 by the word of his power," hath " purged our sins." Heb. i. 2, 3. It 
 was he that purged our sins, who Avas the Son and heir of all things, 
 by whom the world Avas made, — the brightness of his Father's glory, 
 and express image of his person ; he did it, he alone was able to do 
 it. " God was manifested in the flesh," 1 Tim. iii. 16, for this work. 
 The sword awaked against him that was the fellow of the Lord of 
 hosts, Zech. xiii. 7 ; and by the wounds of that great shepherd are 
 the sheep healed, 1 Pet. ii. 24, 25. 
 
 (2.) Hence doth he become an endless, bottomless fountain of grace 
 to all them that believe. The fulness that it pleased the Father to 
 commit to Christ, to be the gi'eat treasury and storehouse of the 
 church, did not, doth not, lie in the human nature, considered in 
 itself; but in the person of the mediator, God and man. Consider 
 wherein his communication of grace doth consist, and this will be 
 evident. The foundation of all is laid in his satisfaction, merit, and 
 purchase ; these are the morally procuring cause of all the grace w^e 
 receive from Christ. Hence all grace becomes to be his;^ all the 
 things of the new covenant, the promises of God, all the mercy, love, 
 grace, glory promised, became, I say, to be his. Not as though they 
 Avere all actually invested, or did reside and Avere in the human na- 
 ture, and Avere from thence really com-municated to us by a participa- 
 tion of a portion of Avhat did so inhere : but they are morally his, by a*" 
 -compact, to be bestowed by him as he thinks good, as he is mediator, 
 Ood and man; that is, the only begotten Son made flesh, John i. 14, 
 " from Avhose fulness Ave receive, and gxace for gTace." The real com- 
 munication of grace is by Christ sending the Holy Ghost to regene- 
 rate us, and to create all the habitual grace, Avith the daily supplies 
 thereof, in our hearts, that Ave are made partakers of Noav the Holy 
 Ghost is thus sent by Christ as mediator, God and man, as is at large 
 declared, John xiv. xv. xvi. ; of Avhich more afterAvard. This, then, 
 is that Avhich I intend by this fulness of grace that is in Christ, from 
 Avhence Ave have both our beginning and all our supplies; Avhich 
 makes him, as he is the Alpha and Omega of his church, the beginner 
 and finisher of our faith, excellent and desirable to our souls : ^ — Upon 
 
 ' John xvi. 14, 15. = ig^. liii. 11, 12; John i. 16; Col. i. 19, 20. 
 
 3 Hcb. xii. 2j Kev.i. 11.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. C9 
 
 the payment of the great price of his blood, and full acquitment on 
 the satisfaction he made, all grace whatever (of which at large after- 
 ward) becomes, in a moral sense, his, at his disposal; and he bestows 
 it on, or works it in, the hearts of his by the Holy Ghost, according 
 as, in his infinite wisdom, he sees it needful. How glorious is he to 
 the soul on this consideration ! That is most excellent to us which 
 suits us in a wantmg condition, — that which gives bread to the 
 hungry, water to the thirsty, mercy to the perishing. All our reliefs 
 are thus in our Beloved. Here is the life of our souls, the joy of 
 our hearts, our relief against sin and deliverance from the wrath to 
 come. 
 
 (3.) Thus is he fitted for a mediator, a days-man, an umpire be- 
 tween God and us, — being one with him, and one with us, and one 
 in himself in this oneness, in the unity of one person. His abiUty 
 and universal fitness for his office of mediator are hence usually de- 
 monstrated. And herein is he '■' Christ,^ the power of God, and the 
 wisdom of God." Herein shines out the infinitely glorious wisdom of 
 God ; which Ave may better admire than express. What soul that 
 hath any acquaintance with these things falls not down -with reve- 
 rence and astonishment? How glorious is he that is the Beloved of 
 our souls ! What can be wanting that should encourage us to take 
 up our rest and peace in his bosom? Unless all ways of relief and 
 refreshment be so obstructed by unbelief, that no consideration can 
 reach the heart to yield it the least assistance, it is impossible but 
 that from hence the soul may gather that which will endear it unto 
 him Avith whom we have to do. Let us dwell on the thoughts of it. 
 This is the hidden mystery; great without controversy; admirable to 
 eternity. What poor, low, perishing things do we spend our con- 
 templations on ! Were we to have no advantage by this astonishing 
 dispensation, yet its excellency, glory, beauty, depths, deserve the 
 flower of our inquiries, the \dgour of our spirits, the substance of our 
 time; but when, withal, om' life, our peace, our joy, our inheritance, 
 our eternity, our all, lies herein, shall not the thoughts of it always 
 dwell in our hearts, always refresh and delight our souls? 
 
 (4.) He is excellent and glorious in this, — m that he is exalted 
 and invested with all authority. When^ Jacob heard of the exalta- 
 tion of his son Joseph in Egj-pt, and saw the chariots that he had 
 sent for him, his spirit fainted and recovered again, through abun- 
 dance of joy and other overflowing affections. Is our Beloved lost, 
 who for our sakes was upon the earth poor and persecuted, reviled, 
 killed? No! he was dead, but he is alive, and, lo, he lives for 
 ever and ever, and hath the keys of hell and of death.^ Our Beloved 
 is made a lord and ruler, Acts ii. 36. He is made a king; God sets 
 ' 1 Cor. i. 24. = Gcn. xlv. 26, 27. ' Rev. i. 18.
 
 70 OF COJIMUNION WITH THE SOS JESUS CHRIST. 
 
 him his king on his holy hill of Zion, Ps. ii. 6;' and ho is crowned 
 with honour and dignity, after he had been "made a little lower than 
 the angels for the suffering of death," Heb. ii. 7-D. And what is he 
 made king of? " All things are put in subjection under his feet," 
 verse 8. And what po\Yer over them hath our Beloved? " All power 
 in heaven and earth," Matt, xxviii. 18. As for men, ho hath power 
 given him "over all flesh," John xvii. 2. And in what glory doth he 
 exercise this power? He gives eternal life to his elect; ruhng them 
 in the power of God, ]\Iicah v. 4, until he bring them to himself: and 
 for his enemies, his arrows are sharp in their hearts, Ps. xlv. 5 ; he 
 dips his -vesture in their blood.^ Oh, how glorious is he in his 
 authority over his enemies! In this world he terrifies, frightens, 
 awes, convinces, bruises their hearts and consciences, — fills them with 
 fear, terror, disquietment, until they yield him feigned obedience; 
 and sometimes with outward judgments bruises, breaks, turns the 
 wheel upon them, — stains all his vesture with their blood, — fills the 
 earth v>nth their carcases: and at last will gather them all together, 
 beast, false prophet, nations, etc., and cast them into that lake that 
 burns with fire and brimstone.^ 
 
 He is gloriously exalted above angels in this his authority, good 
 and bad, Eph. i. 20-22, "far above all principality, and power, and 
 might, and dominion, and every name that is named, not only in this 
 vv'orld, but also in that which is to come." They are all under his feet, 
 — at his command and absolute disposal. He is at the right hand of 
 God, in the highest exaltation possible, and in full possession of a king- 
 dom over the whole creation ; having received a " name above every 
 name," etc., Phil. ii. 9. Thus is he glorious in his throne, which is at 
 "the right hand of the ^Majesty on high;" glorious in his commis- 
 sion, which is "all pov/er in heaven and earth;" glorious in his name, 
 a name above every name, — "Lord of lords, and King of kings;" glo- 
 rious in his sceptre, — " a sceptre of righteousness is the sceptre of his 
 kingdom ;" glorious in his attendants, — " his chariots are tv/enty thou- 
 sand, even thousands of angels," among them he rideth on the heavens, 
 and scndeth out the voice of his strengih, attended with ten thousand 
 times ten thousand of his holy ones; glorious in his subjects, — all 
 creatures in heaven and in earth, nothing is left thnt is not put in 
 subjection to him; glorious in his way of rule, and the administra- 
 tion of his kingdom, — full of sweetness, efficacy, power, serenity, holi- 
 ness, righteousness, and go-ace, in and towards his elect, — of terror, 
 
 ' Gen. xlix. 10; Numk xxiv. 17, 19; Ts. ii. 1-9, Ixxxix. 19-25, ex. 1-3; Isa. 
 xi. 1, 4, xxxii. 1,2, liii. 12, Ixiii. 1-3; Jer. xxiii. 5, 6; Dan. vii. 13, 14; Luke 
 ii. 11, xix. 38; John v. 22, 23 ; Acts ii. 34-36, v. 31; Phil. ii. 9-11 ; Epli.i. 20-22 ; 
 R'^v. V. 12-14, xix. 16. 2 Isa. Lxiii. 3. = Ps. ^x. 6; Rev. xix. 20, 
 
 « Ileb. i. 3 ; V.\A\. i.22; Matt. xxviii. 18; Phil. ii. 10, 11 ; Rev. xix 16; Ps. xlv., 
 Ixviii.; Dan. vii. iO
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 71 
 
 veno-eance, and certain destruction towards the rebellious angels and 
 men; glorious in the issue, of Ms kingdom, when every knee shall 
 how before him, and all shall stand before his judgment-seat. And 
 what a little portion of his glory is it that we have pointed to ! This 
 is the Beloved of the church, — its head, its husband; this is he with 
 whom we have communion : but of the whole exaltation of Jesus 
 Christ I am elsewhere to treat at large. 
 
 Havuig insisted on these generals, for the farther carrying on the 
 motives to communion with Christ, in the relation mentioned, taken 
 from liis excellencies and perfections, I shall reflect on the description 
 given of him by the spouse in the Canticles, to this very end and 
 purpose. Cant. v. 10-16, "My Beloved is white and ruddy, the 
 chiefest among ten thousand. His head is as the most fine gold, his 
 locks are bushy, and black as a raven. His eyes are as the eyes of 
 doves by the rivers of waters, washed with milk, and fitly set. His 
 cheeks are as a bed of spices, as sweet flowers : his lips like lilies, 
 <lropping sweet-smelling myiTh. His hands are as gold rings, set 
 with the beryl : his belly is as bright ivoiy overlaid with sapphires. 
 His legs are as pillars of m.arble, set upon sockets of fine gold: his 
 countenance is as Lebanon, excellent as the cedars. His mouth is 
 most sweet: yea, he is altogether lovely. This is my Beloved, and 
 this is my friend, daughters of Jerusalem." 
 
 The general description given of him, verse 10, hath been before 
 considered ; the ensuing particulars are instances to make good the 
 assertion that he is " the chiefest among ten thousand." 
 
 The spouse begins with his head and face, verses 11-13. In his 
 head, she speaks first in general, unto the substance of it, — it is " fine 
 gold;" and then in particular, as to its ornaments, — "his locks are 
 bushy, and black as a raven." 
 
 1. "His head is as the most fine gold," or, "His head gold, solid 
 gold;" so some; — "made of pure gold;" so others; — ^pu(r/oi/ xifaXfi, 
 say the LXX., retaining part of both the Hebrew words, T^ Dri3, 
 — "massa auri."-^ 
 
 Two things are eminent in gold, — splendour or gloiy, and duration. 
 This is that which the spouse speaks of the head of Christ. His 
 head is his government, authority, and kingdom. Hence it is said, 
 ''A croAvn of pure gold was on his head," Ps. xxi. 3; and his head 
 is here said to be gold, because of the crown of gold that ad(frns it, — 
 
 ' So the words are quoted in all editions of this treatise. Fully to develop the 
 meaning of the allusion, it seems necessary that the whole of tlio Septuagint ren- 
 dering should be quoted,— Kjipa/.Ji ahroZ xz"'^'"^ xiipkZ,. It is the last word in which 
 part of both the Hebrew words is said to be retained. There is some difficulty in 
 fixing the import of ts. Gesenius refers us to Vs. xix. 10, in proof that it means 
 fine, as distingxiishcd from common gold; fiom 1^3, a root not used in Hebrew, but 
 signifying, in tlie cognate dialect of the Arabic, to separate, to purify metals. Some
 
 72 OF COMMUNION WITH THE SON JESUS CnRIST. 
 
 as the monarchy in Daniel that was most eminent for glory anJ 
 duration, is termed a " head of gold," Dan. ii. 38. And these two 
 things are eminent in the kingdom and authority of Christ : — 
 
 (1.) It is a glorious kingdom; he is full of glory and majesty, and 
 in his majesty he rides " prosperously," Ps. xlv. 8, 4. " His glory is 
 gi-eat in the salvation of God: honour and majesty are laid upon hun: 
 he is made blessed for ever and ever," Ps. xxi. 5, 6. I might insist on 
 particulars, and show that there is not any thing that may render a 
 kingdom or government glorious, but it is in this of Christ in all its 
 excellencies. It is a heavenly, a spiritual, a universal, and unshaken 
 kingdom ; all which render it glorious. But of this, somewhat before. 
 
 (2.; It is durable, yea, eternal, — solid gold. " His throne is for ever 
 and ever," Ps. xlv. 6; "of the increase of his government there shall 
 be no end, upon the throne of David, and upon his kingdom, to order 
 it, and to establish it with judgment and with justice from henceforth 
 even for ever," Isa. ix. 7. " His kingdom is an everlasting kingdom,'" 
 Dan. vii. 27, — " a kingdom that shall never be destroyed," chap. ii. 44; 
 for he must reign until all his enemies be subdued. This is that head 
 of gold, — the splendour and eternity of his government. 
 
 And if you take the head in a natural sense, either the glory of 
 his Deity is here attended to, or the fulness and excellency of his 
 Avisdom, which the head is the seat of. The allegory is not to be 
 straitened, whilst we keep to the analogy of faith. 
 
 2. Eor the ornaments of his head ; his locks, they are said to be 
 "bushy," or curled, "black as a raven." His curled locks are black; 
 " as a raven," is added by way of illustration of the blackness, not 
 with any allusion to the nature of the raven. Take the head spoken 
 of in a political sense: his locks of hair — said to be curled, as seem- 
 ing to be entangled, but really fallmg in perfect order and beauty, 
 as bushy locks — are his thoughts, and counsels, and ways, in the 
 administration of his kingdom. They are black or dark, because of 
 thek depth and unsearchableuess, — as God is said to dwell in thick 
 darkness; and cu7^led or bushy, because of their exact interiveavings, 
 from his infinite wisdom. His thoughts are many as the hairs of the 
 head, seeming to be perplexed and entangled, . but really set in all 
 comely order, as curled bushy hair; deep and unsearchable, and 
 
 connect the term with Uphaz, a district from which gold was procured, Jer. x. 9. 
 Schultens derives the word from iif to leap, to spring up into notice, in allusion 
 to the amount of gold discovered on the surface of tlie earth, through the previous 
 disintegration of the rock in which it was disseminated, and when a shower has 
 washed from it the soil by which it was covered. Tliere is coincidence between 
 the etymology of the word suggested by the Dutch critic, and the fact that the 
 largest quantities of gold and gold ore have been discovered, not by excavation, 
 but by the washing of detritus in regions of primary and trausition strata where 
 
 the eruption of igneous rocks has occurred : "As for the earth, it hath dusi; 
 
 of gold," Job xxviii. 5, 6. — Ed.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 73 
 
 dreadful to his enemies, and full of beauty and comeliness to his be- 
 loved. Such are, I say, the thoughts of his heart, the counsels of his 
 "i^dsdom, in reference to the administrations of his kingdom: — dark, 
 perplexed, involved, to a carnal eye ; in themselves, and to liis saints, 
 deep, manifold, ordered in all things, comely, desirable. 
 
 In a natural sense, black and curled locks denote comeliness, and 
 vigour of youth. The strength and power of Christ, m the execution 
 of his counsels, in aU his ways, appears glorious and lovely. 
 
 The next thing described in hun is his e^/es. Verse 12, " His eyes 
 are as the eyes of doves by the rivers of waters, washed with milk, 
 and fitly set." The reason of this allusion is ob\ious : — doves are ten- 
 der bhds, not birds of prey; and of all others they have the most 
 bright, shining, and piercing eye; then- dehght also in streams of 
 water is kno-w-n. Their being washed in milk, or clear, white, crystal 
 water, adds to their beauty. And they are here said to be " fitly set;'' 
 that is, in due proportion for beauty and lustre, — as a precious stone 
 in the foil or fulness of a ring, as the word signifies. 
 
 Eyes being for sight, discerning, knowledge, and acquaintance with 
 the things that are to be seen; the knowledge, the understanding, the 
 discerning Spirit of Christ Jesus, are here intended. In the allusion 
 used four things are ascribed to them: — 1. Tenderness; 2. Purity; 
 S. Discerning; and, 4. Glory: — 
 
 1. The tenderness and compassion of Christ towards his church is 
 here intended. He looks on it with the eyes of galless doves; with 
 tenderness and careful compassion ; without anger, hxry, or thoughts 
 of revenge. So is the eye interpreted, Deut. xi. 12, "The eyes 
 of the Lord thy God are upon that land." Why so? " It is a land 
 that the Lord thy God careth for;" — careth for it in mercy. So are 
 the eyes of Christ on us, as the eyes of one that in tenderness 
 careth for us; that lays out his wisdom, knowledge, and understand- 
 ing, in all tender love, in our behalf. He is the stone, that founda- 
 tion-stone of the church, whereon "are seven eyes," Zech. iii. 9; 
 wherein is a perfection of wisdom, knowledge, care, and kindness, for 
 its guidance. 
 
 2. Purity; — as washed doves' eyes for purity. This may be taken 
 either subjectively, for the excellency and immixed cleanness and 
 purity of his sight and knowledge in himself; or objectively, for his 
 delighting to behold purity in others. " He is of purer eyes than to 
 behold iniquity," Hab. i. 13. " He hath no pleasure in wickedness; 
 the foolish shall not stand in his sight," Ps. v. 4, 5, If the righteous 
 soul of Lot was vexed with seeing the filthy deeds of wicked men, 
 2 Pet. ii. 8, who yet had eyes of flesh, in which there was a mixture of 
 impurity; how much more do the pure eyes of our dear Lord Jesu.? 
 abominate all the filthinc&s of sinners ! But herein lies the excel-
 
 74 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 lency of his love to us, tliat he takes care to take away our filth and 
 stains, that he may delight in us; and seeing we are so defiled, that 
 it could no otherwise be done, he will do it by his own blood, Eph. 
 V, 25-27, "Even as Christ also loved the church, and gave himself 
 for it, that he might sanctify and cleanse it, with the washiug of 
 vrater by the word, that he might present it to himself a, glorious 
 church, not having spot, or wrinkle, or any such thing; but that it 
 should be holy, and without blemish." The end of this undertaking- 
 is, that the church might be thus gloriousl}'' presented imto himself, 
 Ijecause he is of purer eyes than to behold it with joy and delight in 
 any other condition. He leaves not his spouse until he says of her, 
 '•'Thou art all fak, my love; there is no spot in thee," Cant. iv. 7. 
 Partly, he takes away our spots and stains, by the " renewing of the 
 Holy Ghost ;"^ and wholly adorns us with his own righteousness: and 
 that because of the purity of his own eyes, which " cannot behold 
 iniquity," — ^that he might present us to himself holy. 
 
 o. Discerning. He sees as doves, quickly, clearly, thoroughly, — to 
 the bottom of that which he looks upon. Hence, in another place it 
 is said that his " eyes are as a flame of fire," Rev. i. 14. And why so? 
 That the churches might know tlaat he is he which " searcheth the 
 reins and hearts," Rev. ii. 23. He hath discerning eyes, nothing is 
 hid from him; all things are open and naked before him with whom 
 v>-e have to do. It is said of him, whilst he was in this world, that 
 " Jesus knew all men, and needed not that any should testify of man ; 
 for he knew what was in man," John ii. 24, 25. His piercing eyes 
 look tlirough all the thick coverings of hypocrites, and the snow [show] 
 of pretences that is on them. He sees the inside of all; and what 
 men are there, that they are to him. He sees not as we see, but ponders 
 the liidden man of the heart. No humble, broken, contrite soul, shall 
 lose one sigh or groan after him, and communion with him ; no pant 
 of love or desire is hid from him, — he sees in secret; no glorious pex- 
 fomiance of the most glorious hypocrite will avail "vvith him, — his 
 eyes look through all, and the filth of their hearts lies naked before 
 him. 
 
 4. Beauty and glory are here intended also. Every thing of 
 Christ is beautiful, for he is "altogether lovely," verse 16, but most 
 glorious [is he] in his sight and wisdom: he is the wisdom of God's 
 eternal wisdom itself; his understanding is infinite. What spots and 
 stains are in all our knowledge ! When it is made perfect, yet it 
 will still be finite and limited. HLs is without spot of darkness, with- 
 out foil of limitedness. 
 
 Thus, then, is he beautiful and glorious :-^his " head is of gold, his 
 eyes are doves' eyes, washed in milk, and fitly set." 
 
 ' Tit. iii. 5.
 
 OF COMJIUNION WITH THE SON JESUS CHRIST. "o 
 
 The next thing insisted on is his cheeks. Verse 13, " Hjb cheeks 
 are as a bed of spices ; as sweet flowers," or " towers of perfixnies" 
 [marginal reading], or well-grown flovrers. There are three things evi- 
 dently pointed at in these words: — 1. A sweet savour, as from spices, 
 and flowers, and towers of perfume ; 2. Beauty and order, as spices 
 set in roius or beds, as the words import; 3. Eininency in that word, 
 as sweet or well-grotun, great flowers. 
 
 These things are in the cheeks of Christ. The Chaldee paraphrast, 
 who applies this whole song to God's dealings -VNdth the people of the 
 Jews, makes these cheeks of the chmch's husband to be the two 
 tables of stone, >vith the various lines drawn in them ; but that allusion 
 is strained, as are most of the conjectures of that scholiast. 
 
 The cheeks of a man are the seat of comeliness and manlike 
 courage. The comeliness of Christ, as hath in part been declared, is 
 from his fulness of gxace in himself for us. His manly courage re- 
 spects the administration of his rule and government, from his fulness 
 of authority ; as was before declared. This comeliness and courage the 
 spouse, describing Christ as a beautiful, desirable personage, to show 
 that spiritually he is so, calleth his cheeks ; so to make up his parts, 
 and proportion. And to them doth she ascribe, — 
 
 1. A sweet savour, order, and eminency. A sweet savour; as God 
 is said to smell a sweet savour from the grace and obedience of his 
 servants (Gen. viii. 21, the Lord smelled a savour of rest from the 
 sacrifice of Noah), so do the saints smell a sweet savour from his 
 grace laid up in Christ, Cant. i. 3. It is that which tiiey rest in, 
 which they dehght in, which they are refreshed with. As the smell 
 of aromatical spices and flowers pleases the natural sense, refreshes 
 the spirits, and delights the person ; so do the graces of Christ to his 
 saints. They please their spiritual sense, they refresh their di-ooping 
 spirits, and give delight to their souls. If he be nigh them, they 
 smell his raiment, as Isaac the raiment of Jacob. They say, "It is 
 as the smell of a field which the Lord hath blessed," Gen. xxvii. 27; 
 and their souls are refreshed with it. 
 
 2. Order and beauty are as spices set in a garden bed. So are 
 the graces of Christ. When spices are set in order, any one may 
 know what is for his use, and take and gather it accordingly. Theii- 
 answering, also, one to another makes them beautiful. So are the 
 graces of Christ; in the gospel they are distinctly and in order set 
 forth, that sinners by faith may view them, and take from him ac- 
 cording to their necessity. They are ordered for the use of saints in 
 the promises of the gospel. There is light in him, and life in him, 
 and power in him, and all consolation in him; — a constellation of 
 graces, shining with glory and beauty. Believers take a view of 
 them all, see their glory and excellency, but fix especially on that
 
 76 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 ■which, in the condition wherein they are, is most useful to thera. 
 One takes hght and joy; another, hfc and power. By faith and prayer 
 do they gatlier these things in this bed of spices. Not any that 
 comes to him goes away unrefreshed. What may they not take, 
 •vN-hat may they not gather ? what is it that the poor soul wants ? 
 Behold, it is here provided, set out in order in the promises of tho 
 gospel; which are as the beds wherein these spices are set for our 
 use : and on the account hereof is the covenant said to be " ordered 
 in all things," 2 Sam. xxiii. 5. 
 
 3. Eminency. His cheeks are "a tower of perfumes" held up, made 
 conspicuous, visible, eminent. So it is with the graces of Christ, when 
 held out and lifted up in the preaching of the gospel. They are a 
 tower of perfumes, — a sweet savour to God and man. 
 
 The next clause of that verse is, " His lips are like lilies, dropping 
 sweet-smelling myiTh." Two perfections in things natural are here 
 alluded unto : — First, the glory of colour m the lilies, and the sweetness 
 of savour in the myiTh. The glory and beauty of the lilies in those 
 countries was such as that our Saviour tells us that " Solomon, in 
 all his glory, was not ai-rayed like one of them," Matt. vi. 29 ; and 
 the savour of myrrh such as, when the Scripture would set forth any 
 thing to be an excellent savour, it compares it thereunto, Ps. xlv. 8 ; 
 and thereof was the sweet and holy ointment chiefly made, Exod. 
 XXX. 23-25: mention is also made frequently of it in other places, 
 to the same purpose. It is said of Christ, that " grace was pom-ed 
 into his Hps," Ps. xlv. 2 ; vdience men wondered or were amazed — ro/j 
 Xo/o/g Trig %af'7'o; [Lukeiv. 22] — at the words of grace that proceeded 
 out of his mouth. So that by the lips of Christ, and their dropping 
 sweet-smelling m}T.Th, the word of Christ, its savour, excellency, and 
 usefulness, is intended. Herein is he excellent and glorious indeed, 
 surpassing the excellencies of those natural things which yet are most 
 precious in their kind, — even in the glory, beauty, and usefulness of 
 his word. Hence they that preach his word to the saving of the souls 
 of men, are said to be a " sweet savour unto God," 2 Cor. ii. 15 ; and 
 the savour of the knowledge of God is said to be manifested by them, 
 verse 14. I might insist on the several properties of myrrh, whereto 
 the word of Clmst is here compared, — its bitterness in taste, its effi- 
 cacy to preserve from putrefaction, its usefulness in perfumes and 
 unctions, — and press the allegory in setting out the excellencies of the 
 word in allusions to them; but I only insist on generals. This is that 
 which the Holy Ghost here intends: — the word of Christ is sweet, 
 savoury, precious unto believers; and they see him to be excellent, 
 desirable, beautiful, in the precepts, promises, exhortations, and the 
 most bitter tlireats thereof 
 
 The spouse adds, " His hands are as gold rings set with the beryl"
 
 OF COMMUNION WITH THE SON JESU3 CHRIST. 77 
 
 {verse 14]. The word " beiyl," in the original, is " Tarshish;"^ -which 
 tlie Septuagint have retained, not restraining it to any peculiar pre- 
 cious stone ; the onyx, say some; the chrysolite, say others; — any pre- 
 cious stone shining with a sea-green colour, for the word signifies the 
 -sea also. Gold rings set with precious, glittering stones, are both valu- 
 able and desirable, for profit and ornament : so are the hands of Christ; 
 that is, all his works, — the effects, by the cause. All his works are 
 glorious; they are all fruits of A\dsdom, love, and bounty. " And his 
 belly is as bright ivory, overlaid with sapphires." The smoothness and 
 brightness of ivory, the preciousness and heavenly colour of the 
 sapphires, are here called in, to give some lustre to the excellency 
 of Christ." To these is his belly, or rather his bowels (which takes in 
 the heart also), compared. It is the inward bowels, and not the out- 
 ward bulk that is signified. Now, to show that by " bowels" in the 
 Scripture, ascribed either to God or man, affections are intended, is 
 needless. The tender love, unspeakable affections and kindness, of 
 Christ to his church and people, is thus set out. What a beautiful 
 sight is it to the eye, to see pure polished ivory set up and do^wn 
 with heaps of precious sapphnes! Hovv^ much more glorious are the 
 tender affections, mercies, and compassion of the Lord Jesus unto 
 believers ! 
 
 Verse 15. The strength of his kingdom, the faithfulness and sta~ 
 hility of his promises, — the height and glory of his person in his do- 
 minion, — the sweetness and excellency of communion with him, is set 
 forth in these words: "His legs are as j^iUars of marble set upon 
 sockets of fine gold ; his countenance is as Lebanon, excellent as the 
 cedars: his mouth is most sweet." 
 
 When the spouse hath gone thus far in the description of him, she 
 concludes all in this general assertion : " He is wholly desnable, — alto- 
 gether to be desired or beloved." As if she should have said, — " I 
 have thus reckoned up some of the perfections of the creatures (things 
 of most value, price, usefulness, beauty, glory, here below), and com- 
 pared some of the excellencies of my Beloved unto them. In this 
 way of allegoiy I can cany things no higher; I find nothing better 
 or more desirable to shadow out and to present his loveliness and 
 desirableness : but, alas ! all this comes short of his perfections, beauty, 
 and comeliness; ' he is all ivholly to be desired, to be beloved;'" — 
 
 Lovely in his person, — in the glorious all-sufficiency of his Deity, 
 
 ^ As Opiiir is taken for the guld of Ophir, in Job xxii, 24, so Tarsbisli, the namo 
 of a city, of wliich the locality is disputed, is used to denote a precious stone 
 which was brought from it. It is translated " Uryl'' in the authorized version, 
 though ::rrv, in Exod. xxviii. 1.3, is also rendered by the same term. Some make 
 ©rj-n, the chrysolite or topaz of the moderns. The word has been thought to 
 denote tho tea, in Isa. xxiii. 10, but on slender ground. — Ed.
 
 78 or COMMUNION WITH THE SON JESUS CHRIST. 
 
 gracious purity and holiness of Lis humanity, authority and majesty, 
 love and power. 
 
 Lovely in his hirth and incarnation; when he was rich, for our 
 sakes becoming poor, — taking part of flesh and blood, because we par- 
 took of the same; being made of a woman, that for us he might be 
 made under the law, even for our sakes. 
 
 Lovely in the whole course of his life, and the more than angeli- 
 cal holiness and obedience vv^hich, in the depth of poverty and per- 
 secution, he exercised therein ; — doing good, receiving evil ; blessing, 
 and being cursed, reviled, reproached, all his days. 
 
 Lovely in his death; yea, therein most lovely to sinners; — never 
 more glorious and desu'able than when he came broken, dead, from 
 the cross. Then had he carried all our sins into a land of forgetful- 
 ness; then had he made peace and recoucihation for us ; then had 
 he procured life and immortality for us. 
 
 Lovely in his whole emjj/o?/me?i^, in his great undertaking, — in his 
 life, death, resurrection, ascension; being a mediator between God 
 and us, to recover the glory of God's justice, and to save our souls, — 
 to bring us to an enjoyment of God, who were set at such an infinite 
 distance from him by sin. 
 
 Lovely in the glory and majesty wherewith he is croivned. Now 
 lie is set down at the right hand of the Majesty on high ; where, though 
 he be terrible to his enemies, yet he is full of mercy, love, and com- 
 passion, towards his beloved ones. 
 
 Lovely in all those supplies of grace and consolations, in all 
 the dispensations of his Holy Spirit, whereof his saints are made 
 partakers. 
 
 Lovely in all the tender care, power, and tvisdom, which he exer- 
 cises in the protection, safe-guarding, and delivery of his church and 
 people, in the midst of all the oppositions and persecutions whereunto 
 they are exposed. 
 
 Lovely in all his ordinances, and the whole of that spiritually 
 glorious worship which he hath appointed to his people, whereby 
 they draw nigh and have communion v/ith him and his Father. 
 
 Lovely and gloiious in the vengeance he taketh, and will finally 
 execute, upon the stubborn enemies of himself and his people. 
 
 Lovely in i\xQ pardon he hath purchased and doth dispense, — in the 
 reconciliation he hath established, — in the grace he communicates, — - 
 in the consolations he doth administer, — in the peace and joy he gives 
 his saints, — in his assured preservation of them unto glory. 
 
 What sha,ll I say? there is no end of his excellencies and desu'able- 
 ness; — "He is altogether lovely. This is our beloved, and this is 
 our friend, daughters of Jerusalem."
 
 OF COMMUNION WITH THE SOX JESUS CHRIST. 79 
 
 DlGEESSIOX II. 
 
 All solid wisdom laid up in Christ — True wisdom, wherein it consists — Knowledge 
 of God, in Christ only to be obtained — ^Vhat of God may be known by his 
 works — Some properties of God not discovered but in Christ only ; love, 
 mercy — Others not fully but in him ; as vindictive justice, patience, wisdom, 
 all-sufficiency — No property of God savingly known but in Christ — "What is 
 required to a saving knowledge of the properties of God — Xo true know^ledge 
 of ourselves but in Christ — Knowledge of ourselves, wherein it consisteth — 
 Knowledge of sin, how to be had in Christ : also of righteousness and of 
 judgment — The wisdom of walldng with God hid in Christ — What is required 
 thereunto — Other pretenders to the title of wisdom examined and rejected — 
 Christ alone exalted. 
 
 A SECOND consideration of tlie excellencies of Christ, serving to 
 endear the hearts of them who stand with him in the relation in- 
 sisted on, arises from that which, in the mistaken apprehension of it, 
 is the great darling of men, and in its true notion the great aim of 
 the saints; which is wisdom and knowledge. Let it be evinced that 
 all true and solid knowledge is laid up in, and is only to be attained 
 from and by,, the Lord Jesus Christ ; and the hearts of men, if they 
 are but true to themselves and their most predominate principles, 
 must needs be engaged to him. This is the gi'eat design of all men, 
 taken off from professed slavery to the world, and the pursuit of 
 sensual, licentious courses, — that they maybe ^uise: and Avhat ways the 
 generality of men engage in for the compassing of that end shall be 
 afterward considered. To the glory and honour of our dear Lord 
 Jesus Christ, and the estal^lishment of our hearts in communion with 
 him, the design of this digression is to evince that all wisdom is laid 
 up in him, and that from him alone it is to be obtained. 
 
 1 Cor. i. 2-i, the Holy Ghost teUs us that " Christ is the power 
 of God, and the wisdom of God:'" not the essenticd Wisdom of God, 
 as he is the eternal Son of the Father (upon which account he is 
 called "Wisdom" in the Proverbs, chap. viii. 22, 23); but as he is cruci- 
 fied, verse 23. As he is crucified, so he is the ■wisdom of God; that 
 is, all tha,t wisdom which God layeth forth for the discovery and 
 manifestation of himself, and for the saving of sinners, which makes 
 foolish all the wisdom of the world, — that is all in Christ crucified ; 
 hold out in him, by him, and to be obtained only from him. And 
 thereby in him do we see the glory of God, 2 Cor. iii. IS. For he 
 is not only said to be " the wisdom of God," but also to be " made 
 unto us wisdom,'' 1 Cor. i. 30. He is made, not by creation, but 
 ordination and appointment, v/isdom unto us; not only by teaching 
 us wisdom (by a metonymy of the effect for the cause), as he is the
 
 so OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 great prophet of his churcli, but also because by the knowing of hin\ 
 we become acquainted with the wisdom of God, — which is our wisdom ; 
 Avhieh is a metonymy of the adjunct. This, however verily promised, 
 is thus only to be had. The sum of what is contended for is asserted 
 in terms, Col. ii. 3, " In him are hid all the treasures of wisdom and 
 knowledge." 
 
 There are two things that might seem to have some colour in 
 claiming a title and interest in this business: — 1. Civil wisdom and 
 prudence, for the management of affairs; 2. Ability of learning and 
 literature; — but God rejecteth both these, as of no use at all to the end 
 and intent of true wisdom indeed. There is in the world that which 
 is called " understanding;" but it comes to nothing. There is that 
 which is called " wisdom;" but it is turned into folly, 1 Cor. i. 19, 20, 
 " God brings to nothing the understanding of the prudent, and makes 
 foolish this wisdom of the world." And 'if there be neither wisdom 
 nor knowledge (as doubtless there is not), without the knoAvledge of 
 God, Jer. viii. 9, it is all shut up in the Lord Jesus Christ: " No man 
 hath seen God at any time; the only begotten Son, which is in the 
 bosom of the Father, he hath revealed him." He is not seen at 
 another time, John i. 18, nor known ujDon any other account, but 
 only the revelation of the Son. He hath manifested him from his 
 own bosom; and therefore, verse 9, it is said that he is "the true 
 Light, which lighteth every man that cometh into the world," — the 
 true Light, which hath it in himself: and none hath any but from him ; 
 and all have it who come unto him. He who doth not so, is in 
 darkness. 
 
 The sum of all true msdom and laiowledge may be reduced to 
 these three heads: — I. The knowledge of God, his nature and his 
 properties. II. The hioiuledge of oui'selves in reference to the will 
 of God concerning us. III. Skill to walk in communion vnih God : — 
 
 I. The knowledge of the works of God, and the chief end of all, 
 doth necessarily attend these. 1. In these three is summed up all true 
 wisdom and knowledge ; and, 2, — Not any of them is to any purpose to 
 be obtained, or is manifested, but only in and by the Lord Christ : — 
 
 1. God, by the work of the creation, by the creation itself, did re- 
 veal himself in many of his properties unto his creatures capable of 
 his knowledge; — his j)ower,his goodness, his wisdom, his all-sufficiency, 
 ai'e thereby known. This the apostle asserts. Bom. i. 19-21. Verse 
 19, he calls it to yvuarov rou Qbou, — verse 20, that is, his eternal 
 power and Godhead; and verse 21, a knowing of God: and ^all this 
 by the creation. But yet there are some j)roperties of God which 
 all the works of creation cannot in any measure reveal or make 
 
 * 'Ejrei aiv to yivofttvsv o KofffiDi lirr/n o ^v/^TTuSf • rourtf ^ico^uy TU/^a ccv axouffcct Vat 
 alriZ, as if*l ■!ri9ro'irixit o Qi'o; Plotiu.
 
 OF COMMUNION ^YITH THE SON JESUS CHRIST. SI 
 
 knov.'n; — as his ■patience, long-suffering, waiS forhearance. For all 
 things being made ^good, there could be no place for the exercise of 
 any of these properties, or manifestation of them. The whole fabric 
 of heaven and earth considered in itself, as at fkst created, will not 
 discover any such thing as patience and forbearance in God;^ which 
 yet are eminent properties of his nature, as himself proclaims and 
 declares, Exod. xxxiv. G, 7. 
 
 "Wherefore the Lord goes farther; and by the works of hisjprot'i- 
 dence, in preserving and ruling the Avorld which he made, discovers 
 and reveals these properties also. For whereas by cursing the earth, 
 and filhng all the elements oftentimes ^^•ith signs of his anger and 
 indignation, he hath, as the apostle tells us, Rom. i. 18, "revealed 
 from heaven his wi'ath against all ungodliness and unrighteousness 
 of men:" yet not proceeding immediately to destroy all tilings, he 
 hath manifested his patience and forbearance to all. This Paul, Acts 
 xiv. 1 6, 1 7, tells us : " He suffered all nations to walk in their own 
 ways; yet he left not himself without "witness, in that he did good, 
 and gave rain from heaven and fruitful seasons, filhng their hearts 
 Avith food and gladness."' A large account of his goodness and wis- 
 dom herein the psalmist gives us, Ps. cIa'. throughout. By these 
 Avays he bare witness to his own goodness and patience ; and so it is 
 said, " He endmres with much long-sufferiag," etc., Eom. ix. 22. But 
 now, here all the world is at a stand ; by all this they have but an 
 obscure glimpse of God, and see not so much as his back parts. Moses 
 saw not that, until he was put into "the rock; and that rock was 
 Christ. There are some of the most eminent and glorious properties 
 of God (I mean, in the manifestation whereof he will be most glo- 
 rious ; otherwise his properties are not to be compared) that there is 
 not the least glimpse to be attained of out of the Lord Christ, but 
 only by and in him; and some that comparatively we have no hght 
 of but in him; and of all the rest no true light but by him: — 
 
 (L) Of the first sort., whereof not the least guess aad imagination 
 can enter into the heart of man but only by Christ, are love and 
 liardoning mercy: — 
 
 [1.] Love; I mean love unto sinners. Without this, man is of 
 rdl creatures most miserable ; and there is not the least glimpse of it 
 that can possibly be discovered but in Christ. The Holy Ghost says, 
 
 ' Gen. i. 31. 
 
 - " Quamvis sjieciali cura atquc inilulgentia Dei, populum Israeliticum constat 
 electum, omnesque alias nationes suas vias ingredi, hoc est, secuudum propriam 
 pcrmissaj sunt vivere voluntatein, non ita tamcn se aeterna Creatoris bonitas ab 
 illis hominibus avertit, ut eos ad cognoscendum atque metuendum nullis siguKi- 
 cationibus admoneret." — Prosp. de Vocat. Gent. 2, 4. " Coelum et terra, et omnia 
 quae in eis sunt, ecce undique mibi dicunt ut te amcrn, nee cessant dicere onmi- 
 l)us, ut sint inexcusabiles." — August. Confess., lib. x. cop. G. 
 
 * Exod. xxxiii. 22; 1 Cor. x. 4. 
 VOL. II. 6
 
 82 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 1 John iv. 8, 16, "God is love;" that is, not only of a loving and 
 tender nature, but one that will exercise liimself in a dispensation of 
 his love, eternal love, towards us, — one that hath purposes of love for 
 us from of old, and will fulfil them all towards us in due season. But 
 how is this demonstrated? how may we attain an acquaintance with it? 
 He tells us, verse 9, " In this was manifested the love of God, because 
 that God sent his only begotten Son into the world, that we might 
 live through him." Tliis is the only discovery that God hath made 
 of any such property in his nature, or of any thought of exercising it 
 towards sinners, — in that he hath sent Jesus Christ into the world, that 
 we might live by him. Where now is the wise, where is the scribe, 
 where is the disputer of this world, with all their wisdom? Their 
 voice must be that of the hypocrites in Zion, Isa. xxxiii. 14, 15. That 
 wisdom which cannot teach me that God is love, shall ever pass for 
 folly. Let men go to the sun, moon, and stars, to showers of rain 
 and fruitful seasons, and answer truly what by them they learn 
 hereof. Let them not think themselves wiser or better than those 
 that went before them, who, to a man, got nothing by them, but 
 bemg left inexcusable. 
 
 [2.] Pardoning mercy, or grace. Without this, even his love would 
 be fruitless. What discovery may be made of this by a sinful man, 
 tnay be seen in the father of us all ; who, when he had sinned, had 
 no reserve for mercy, but hid himself, Gen. iii. 8. He did it CiVn nnl?^ 
 when the wind did but a little blow at the presence of God ; and he 
 did it foolishly, thinking to " hide himself among trees ! " Ps. cxxxix. 
 7, 8. " The law was given by Moses, but grace and truth came by Jesus 
 Christ," John i. 17, — gi^ace in the truth and substance. Pardoning 
 mercy, that comes by Christ alone ; that pardoning mercy which is 
 manifested in the gospel, and wherein God will be glorified to all 
 eternity, Eph. i. 6. I mean not that general mercy, that velleity of 
 acceptance which some put their hopes in : ^ that vd&og (which to ascribe 
 unto God is the gTeatest dishonour that can be done him) shines not 
 with one ray out of Christ ; it is wholly treasured up m him, and re- 
 vealed by him. Pardoning mercy is God's free, gracious acceptance 
 of a sinner upon satisfaction made to his justice in the blood of Jesus ; 
 nor is any discovery of it, but as relating to the satisfaction of justice, 
 consistent with the glory of God. It is a mercy of inconceivable conde- 
 scension in forgiveness, tempered with exact justice and severity. Rom. 
 iii. 25, God is said " to set forth Christ to be a propitiation through 
 faith in his blood, to declare his righteousness in the remission of sins;" 
 
 n;v Arist. 2. Rhet. " Quid autem nusericordia, uisi aliena; miseriae quaedain in 
 
 nostro corde compassio; qiiualicui, si possumus, subvenire couipellimur?" — August. 
 de Civit. Dei, lib. ix. cap. 5.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 83 
 
 *his righteousness is also manifested in the business of forgiveness of 
 sins: and therefore it is everywhere said to be wholly in Christ, EpL 
 i. 7. So that this gospel gi-ace and pardoning mercy is alone pur- 
 chased by him, and revealed in him. And this was the main end 
 of all typical institutions, — to manifest that remission and forgiveness 
 is wholly wTapped up in the Lord Christ, and that out of him there 
 is not the least conjecture to be made of it, nor the least morsel to 
 be tasted. Had not God set forth' the Lord Christ, all the angels 
 in heaven and men on earth could not have apprehended that there 
 had been any such thing in the nature of God as this grace of par- 
 doning mercy. The apostle asserts the full manifestation as Avell as 
 the exercise of this mercy to be in Cluist only, Tit. iii. 4, 5, " After 
 that the kindness and love of God our Savioiu: towards man ap- 
 peared," — namely, in the sending of Christ, and the declaration of 
 hmi in the gospel. Then was this pardonmg mercy and salvation not 
 by works discovered. 
 
 And these are of those properties of God whereby he will be known, 
 whereof there is not the least ghmpse to be obtained but by and in 
 Cluist; and whoever knows him not by these, knows him not at all. 
 They know an idol, and not the only true God. He that hath not 
 the Son, the same hath not the Father, 1 John ii. 23 ; and not to 
 Lave God as a Father, is not to have him at all; and he is known as 
 a Father only as he is love, and full of pardoning mercy in Christ. 
 How this is to be had the Holy Ghost tells us, 1 John v. 20, " The 
 Son of God is come and hath given us an understanding, that we may 
 know him that is true." By him alone we have our understanding 
 to know him that is true. Now, these properties of God Christ 
 revealeth in his doctrine, in the revelation he makes of God and his 
 will, as the great prophet of the church, John xvii. 6. And on this 
 account the knowledge of them is exposed to all," with an evidence 
 unspeakably surmounting that which is given by the creation to his 
 eternal power and Godhead. But the life of this knowledge lies in 
 an acquaintance -with his person, wherein the express image and beams 
 of this glory of his Father do shine forth, Heb. i. 3 ; of which before. 
 
 (2.) There are other properties of God which, though also otherwise 
 discovered, yet are so clearly, eminently, and savingly only in Jesus 
 Christ ; as, — [1.] His vindictive justice in punishing sin ; [2.] His 
 patience, forbearance, and long-snffering towards sinners ; [3.] His 
 wisdom, in managing things for his own glory; [4] His all-siiffi- 
 ciency, in himself and unto others. All these, though they may re- 
 ceive some lower and inferior manifestations out of Christ, yet they 
 clearly shine only in him ; so as that it may be our wisdom to be 
 acquainted Avith them. 
 
 » KaraKKvyfirKi 'iXio; x^lnus, JaineS ii. 13. ' U^cihTs.
 
 81 OF COMMUNION WITH THE SON JESUS CHIIIST. 
 
 [1.] His vindictive justice. God hatli, indeed, many ways mani- 
 fested his indignation and anger against sin; so that men cannot but 
 know that it is " the judgment of God, that they which commit such 
 things arc worthy of death,'' Rom. i. 32. He hath in the law threat- 
 ened to kindle a fire in his anger that shall bum to the very heart 
 of hell. And even in many providential dispensations, " his wrath is 
 revealed from heaven against all the ungodliness of men,'' Rom. i. 18. 
 So that men must say that he is a God oi judgment And he that 
 shall but consider that the angels for sin were cast from heaven, shut 
 up under chains of everlasting darkness unto the judgment of the 
 great day (the^ nmiour whereof seems to have been spread among 
 the Gentiles, whence the poet makes his Jupiter threaten the infe- 
 rior rebellious deities with that punishment) ; and how Sodom and 
 Gomorrah were condemned with an overthrow, and burned into ashes, 
 that they might be " examples unto those that should after live 
 ungodly," 2 Pet. ii. 6; cannot but discover much of God's vindictive 
 justice and his anger against sin. But far more clear doth this shine 
 into us in the Lord Christ: — 
 
 1st. In him God hath manifested the naturalness of this right- 
 eousness unto him, in that it was impossible that it should be diverted 
 from sinners without the interposing of a propitiation. Those who 
 lay the necessity of satisfaction merely upon the account of a free act 
 and determination of the will of God, leave, to my apprehension, no 
 just and indispensable^ foundation for the death of Christ, but lay it 
 upon a supposition of that which might have been otherwise. But 
 plainly, God, in that he' spared not his only Son, but made his soul 
 an offerinef for sin, and would admit of no atonement but in his blood, 
 hath abundantly manifested that it is of necessity to him (liis holiness 
 and righteousness requiiing it) to render indignation, wrath, tribula- 
 tion, and anguish unto sin. And the knowledge of this naturalness 
 of vindictive justice, with the necessity of its execution on supposition 
 of sin, is the only true and useful knowledge of it. To look upon it 
 as that which God may exercise or forbear, makes his justice not a 
 property of his nature, but a free act of his will; and a will to punish 
 where one may do otherwise without injustice, is rather ill-will than 
 justice. 
 
 2dly. In the 2^67ialty inflicted on Christ for sin, this justice is far 
 more gloriously manifested than otherwise. To see, indeed, a world, 
 
 Tr^Xi f*tix\ yi^i fHhiTTot v^o ^Ssv'oi iirn p>i^iS^o)>, 
 "Ev^a ffiinoii'^i '-£ <!ruXa.i na) ^aXxio; obd'c;^ 
 
 Toirirsv 'ivi^f 'A'i'bta, 'orot au^at/o; Iitt' uvo ya'im. — Ilonier, II. 6. 13— I U. 
 3 Vid. Diatrib. de Just. Divin. [A treatise by Owen, which will be found in 
 vol. X. of this edition of his works.] 
 
 » Rom. viii. 32; Isa. liii. 10; Ileb. x. 7-9; Rom. i. 32; 2 Thess. i. 5, 6; Ps. 
 V. 5, 6; Hab, i. 13; Fs. cxix. 137.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 85 
 
 made^ good and beautiful, v/rapped up in WTath and curses, clothed 
 v.'ith thorns and briers; to see the whole beautiful creation made 
 subject to vanity, given up to the bondage of corruption ; to hear it 
 groan in paur under that burden ; to consider legions of angels, most 
 glorious and immortal creatures, cast down into hell, bound with 
 chains of darkness, and reserved for a more dreadful judgment for 
 one sin; to view the ocean of the blood of souls spilt to eternity on 
 this account, — will give some insight into this thing. But what is 
 all this to that view of it which may be had by a spiritual eye in the 
 Lord Christ? ^.11 these things are worms, and of no value in com- 
 parison of him. To see him who is the^ wisdom of God, and the 
 power of God, always^ beloved of the Father; to see him, I say, fear,'* 
 and tremble, and bow, and sweat, and pray, and die ; to see him lifted 
 up upon the cross, the earth trembling under him, as if unable to 
 bear his weight; and the heavens darkened over him, as if shut against 
 his cry ; and himself hanging between both, as if refused by both ; and 
 all this because our sins did meet upon him ; — this of all things doth 
 most abundantly manifest the severity of God's vindictive justice. 
 Here, or nowhere, is it to be learned. 
 
 [2.] 'Rh patience, forhearance, and long-suffering towards smners. 
 There are many glimpses of the patience of God shining out in the 
 works of his providence; but all exceedingly beneath that discovery 
 of it which we have in Christ, especially in these three things : — 
 
 \st. The manner of its discovery. This, indeed, is evident to all, 
 that God doth not ordinarily immediately punish men upon their 
 offences. It may be learned from his constant way in governing the 
 world : notwithstanding all provocations, yet he doth 'good to men ; 
 causing his sun to shine upon them, sending them rain and fruitful 
 seasons, filling their hearts with food and gladness. Whence it was easy 
 for them to conclude that there was in him abundance of goodness and 
 forbearance. But all this is yet in much darkness, being the exurgency 
 of men's reasonings fi'om their observations; yea, the management of 
 it [God's patience] hath been such as that it hath proved a snare almost 
 universally unto them towards whom it hath been exercised, Eccles. 
 viii, 11, as well as a temptation to them who have looked on. Job 
 xxi. 7; Ps. Ixxiii. 2-4, etc.; Jer. xii. 1 ; Hab. i. 13. The discovery of 
 it in Christ is utterly of another nature. In him the very nature of 
 God is discovered to be love and kindness; and that he will exercise 
 the same to sinners, he hath promised, sworn, and solemnly engaged 
 himself by covenant. And that Ave may not hesitate about the aim 
 
 ' Gen. iii. 17-19, viii. 21; Rom. viii. 21, 22j 2 Pet. ii. 4-G, iii. G; Jude 6, 7. 
 ' 1 Cor. i. .30. 3 ]\ratt. iii. 17. * Matt. xxvi. 37, 38; JNfark xiv. 33; 
 
 Luke xxii. 4.% 41; Ileb. v. 7; Matt, xxvii. 51; Mark xv. 33, 34; Isa. liii. 6. 
 « Matt. V. 45; Acts xiv. 17, 18.
 
 86 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 wliicli lie hath lierein, there is a stable bottom and foundation of act- 
 ing suitably to those gracious properties of his natiure held forth, — 
 namely, the reconciliation and atonement that is made in the blood 
 of Christ. Whatever discovery were made of the patience and lenity 
 of God unto us, yet if it were not withal revealed that the other pro- 
 perties of God, as his justice and revenge for sin, had their actings 
 also assigned to them to the full, there could be little consolation 
 gathered from the former. And therefore, though God may teach 
 men his goodness and forbeai'ance, by sending them rain and fruitful 
 seasons, yet withal at the same time, upon all occasions, " revealing 
 his wrath from heaven against the ungodliness of men,"' Rom. i. 18^ 
 it is impossible that they should do any thing but miserably fluctuate 
 and tremble at the event of these dispensations ; and yet this is the 
 best that men can have out of Christ, the utmost they can attain 
 unto. With the present possession of good things administered in this 
 patience, men might, and did for a season, take up their thoughts and 
 satiate themselves ; but yet they were not in the least delivered from 
 the^ bondage they were in by reason of death, and the darkness- 
 attending it. The law reveals no patience or forbearance in God ; it 
 speaks, as to the issue of transgTessions, nothing but sword and fire, 
 had not God interposed by an act of sovereignty. But now, as was 
 said, with that revelation of forbearance which we have in Christy 
 there is also a discoveiy of the satisfaction of his justice and wrath 
 against sin ; so that we need not fear any actings from them to inter- 
 fere with the works of his patience, which are so sweet unto us. 
 Hence God is said to be " in Christ, reconciling the world to him- 
 self," 2 Cor. V. 19; manifesting himself in him as one that hath now 
 no more to do for the manifestation of all his attributes, — that is, for 
 the glorifying of himself, — but only to forbear, reconcile, and pardon 
 sill in him. 
 
 ^idly. In the nature of it. What is there in that forbearance which 
 out of Christ is revealed? Merely a not immediate punishing upon 
 the^ offence, and, withal, giving and continuing temporal mercies; 
 such things as men are prone to abuse, and may perish with their 
 bosoms full of them to eternity. That which lies hid in Christ, and 
 is revealed from him, is full of love, sweetness, tenderness, kindness, 
 grace. It is the Lord's waiting to be gracious to sinners ; waiting for 
 an advantage to show love and kindness, for the most eminent en- 
 dearing of a soul unto himself, Isa. xxx. 18, *' Therefore will the 
 
 ' " Animula vagula, blandula, ^ 
 
 Hospes comesque corporis. 
 
 Qua; nunc abibis in ioca 
 
 Pallida, rigida, nudula ? 
 
 Nee ut soles dabisjocos." — Had. Imp. 
 2 Rom. ii. 4, 5, ix. 22.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 87 
 
 Lord wait, that he may be gracious unto you ; and therefore will he 
 be exalted, tliat he may have mercy upon you." Neither is there 
 any revelation of God that the soul finds more sweetness in than this. 
 When it [one's soul] is experimentally convinced that God from time 
 to time hath passed by many, innumerable iniquities, he is astonished 
 to think that God should do so ; and admh-es that he did not take the 
 advantage of his provocations to cast him out of his presence. He finds 
 that, with infinite wisdom, in all long-suffering, he hath managed all 
 his dispensations towards him to recover him from the power of the 
 devil, to rebuke and chasten his spirit for sm, to endear him unto 
 himself; — there is, I say, nothing of greater sweetness to the soul than 
 this: and therefore the apostle says, Rom. iii. 25, that all is " through 
 the forbearance of God." God makes way for complete forgiveness 
 of sins through this his forbearance ; which the other doth not. 
 
 3dli/. They difier in then- ends and aims. What is the aim and 
 desig-n of God in the dispensation of that forbearance which is mani- 
 fested and may be discovered out of Christ? The apostle tells us, 
 Rom. ix. 22, " What if God, Avillmg to show his wrath, and to make 
 his power kuo\\Ti, endured ^T.th much long-suffering the vessels of 
 wrath fitted for destraction?" It was but to leave them inexcusable, 
 that his power and wrath against siji might be manifested in then- 
 destruction. And therefore he calls it " a suffering of them to walk in 
 their own ways," Acts xiv. 16; which elsewhere he holds out as a most 
 dreadful judgment, — to wit, in respect of that issue whereto it will cer- 
 tainly come; as Ps. Ixxxi. 12, " I gave them up unto their own hearts' 
 lusts, and they walked in their own counsels:" which is as dreadful a^ 
 condition as a creature is capable of falHng into in this world. And Acts 
 xvii. 30, he calls it a " wmking at the sins of then- ignorance;" as it 
 were taking no care nor thought of them in their dark condition, as 
 it appears by the antithesis, " But now he commandeth all men every- 
 where to repent." He did not take so much notice of them then as 
 to command them to repent, by any clear revelation of his mind and 
 will. And therefore the exhortation of the apostle, Rom. ii. 4, 
 " Despisest thou the riches of his goodness and forbearance and long- 
 suffering, not knowing that the goodness of God leadeth thee to re- 
 pentance?" is spoken to the Jews, who had advantages to learn the 
 natural tendency of that goodness and forbearance which God exer- 
 cises in Christ; which, indeed, leads to repentance: or else he doth in 
 general intimate that, in very reason, men ought to make another 
 use of those things than usually they do, and which he chargeth them 
 
 1 " Eos, qiiibus indulgere videtur, quibus parcere, moUes Venturis mails (Deus) 
 format."— Seneca, " De Providentia," cap. iv.— " Pro dii immortalcs! cur interdura 
 in hominum sceleribus ma.ximis, aut connivetis, aut prscseutis fraudis pcenas in 
 diera reservatis ?" — Cic. pro del. 24.
 
 88 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 withal, verse 5, " But after thy hardness and impenitent heart," etc. 
 At^ best, then, the patience of God imto men out of Christ, by rea- 
 son of their own incorrigible stubbornness, proves but like the waters 
 of the river Phasis, that are sweet at the top and bitter in the bot- 
 tom ; they swim for a while in the sweet and good things of this life, 
 Luke xvi. 25 ; wherewith being filled, they sink to the depth of all 
 bitterness. 
 
 But now, evidently and directly, the end of that patience and for- 
 bearance of God which is exercised in Christ, and discovered in him 
 to us, is the saving and bringing unto God those towards Avhom he 
 is pleased to exercise them. And therefore Peter tells you, 2 Pet. 
 iii. 9, that he is " long-suffering to us-ward, not willing that any 
 should perish, but that all should come to repentance;" — that is, all 
 us towards whom he exercises forbearance ; for that is the end of it, 
 that his will concerning our repentance and salvation may be accom- 
 plished. And the nature of it, with its end, is well expressed, Isa. liv. 9, 
 " This is as the waters of Noah unto me: for as I have sworn that 
 the waters of Noah should no more go over the earth, so have I sworn 
 that I would not be wroth," etc. It is God's taking a course, in his 
 infinite wisdom and goodness, that we shall not be destroyed not- 
 withstanding our sins; and therefore, Rom. xv. 5, these two things 
 are laid together in God, as coming together from him, " The God of 
 patience and consolation : " his patience is a matter of the greates*^ 
 consolation. And this is another property of God, which, though it 
 may break forth in some rays, to some ends and purposes, in other 
 things, yet the treasures of it are hid in Christ; and none is acquainted 
 with it, unto any spiritual advantage, that learns it not in him. 
 
 [3.] His luisdom, his infinite wisdom, in managing things for his 
 OAvn glory, and the good of them towards whom he hath thoughts of 
 love. The Lord, indeed, hath laid out and manifested infinite wis- 
 dom^ in his works of creation, providence, and governing of his world : 
 in wisdom hath he made all his creatures. " How manifold are his 
 works! in wisdom hath he made them all; the earth is full of his 
 riches," Ps. civ. 24. So in his providence, his supportment and guid- 
 ance of all things, in order to one another, and his own glor}', unto 
 the ends appointed for them; for all these things " come forth from 
 the Lord of hosts, who is wonderful in counsel, and excellent in 
 working," Isa. xxviii. 29. His law also is for ever to be admired, for 
 the excellency of the Avisdom therein, Deut. iv. 7, 8. But yet there is 
 that which Paul is astonished at, and whei'ein God will for ever be 
 
 Kara [iiv tsu i-ml'fitvre; fioc^avTa, yXvxu to viua ayifivfxr^ar (i 11 ii; P>a,h; r); xec^tlxit 
 
 •TJiv kccXtiv, uX/uv^o» Arriail. 5rjj(5r. TLL^iivou ■ritrou. 
 
 5 " Si amabilis est sapientia cum cognitioiie rerum conditarum, quam amabilis 
 eet sapientia, qua coudidit omuia ex nihilo ? " — August. Lib. Meditat., c. xviii.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 89 
 
 exalted, wliich he calls, " The depth of the riches of the wisdom and 
 knowledge of God," Rom. xi. 33 ; — that is only hid in and revealed by 
 Christ. Hence, as he is said to he " the^ wisdom of God," and to be 
 "made unto us wisdom ;" so the design of God, which is caiTied along in 
 him, and revealed in the gospel, is called " the wisdom of God," and a 
 "mystery; even the hidden wisdom which God ordained before the 
 world was; which none of the princes of this world knew," 1 Cor. ii. 
 7, 8. EpLiii. 10, it is called, " The manifold wisdom of God;" and 
 to discover the depth and riches of this wisdom, he tells us in that 
 verse that it is such, that principalities and powers, that very angels 
 themselves, could not in the least measure get any acquaintance with 
 it, until God, by gathering of a church of smners, did actually discover 
 it. Hence Peter informs us, that they who are so well acquainted 
 with all the works of God, do yet bow down and desure with earnest- 
 ness to look into these things (the things of the wisdom of God m 
 the gospel), 1 Pet. i. 12. It asks a man much wisdom to make a 
 curious work, fabric, and building; but if one shall come and deface 
 it, to raise up the same build mg to more beauty and glory than ever, 
 this is excellence of ^visdom mdeed. God in the beginning made 
 all thmgs good, glorious, and beautiful. When all things had an 
 innocency and beauty, the clear* impress of his wisdom and goodness 
 upon them, they were very glorious; especially man, who was made 
 for liis special glory. Now, all this beauty was defaced by sin, and 
 the whole' creation rolled up in darkness, wrath, curses, confusion, 
 and the great praise of God buried in the heaps of it. Man, especially, 
 was utterly lost, and came short of the glory of God, for which he 
 was created, Rom. iii. 23. Here, now, doth the depth of the riches 
 of the wisdom and knowledge of God open itself. A design in Christ 
 shines out from his bosom, that was lodged there from eternity, to 
 recover things to such an estate as shall be exceedingly to the advan- 
 tage of his glory, infinitely above what at first appeared, and for the 
 putting of sinners into inconceivably a better condition than they 
 werem before the entrance of sin. He appears now glorious"; he is 
 known to be a God 'pardoning iniquity and sin, and advances^ the 
 riches of his grace : which was his design, Eph. i. 6. He hath infinitely 
 vindicated liis justice also, in the face of men, angels, and devils, in 
 setting forth his Son for a 'propitiation. It is also to our advantage; 
 we are more fully established m his favour, and are carried on towards 
 a more exceeding ' weight of glory tlian formerly was revealed . Hence 
 was that ejaculation of one of the ancients, "0 felix culpa, qute talem 
 meruit redemptorem ! " Thus Paul tells us, " Great is the mystery 
 of godliness," 1 Tim. iii. 16, and that " without controversy." We 
 
 ' 1 Cor i. 20, 30. ' Gen. i. 31. ' Gen. iii. 17, 18; Rom. i. 18. 
 
 * Exod. xxxiii. 18, 19, xxxiv. G, 7. ' Rom. iii. 24, 25. « 2 Cor. iv. 17.
 
 90 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 receive " grace for grace ;"^ — for that grace lost in Adam, better grace 
 in Christ. Confessedly, this is a depth of wisdom indeed. And of the 
 love of Christ to his church, and his union with it, to carry on this 
 business, " This is a gi'eat mystery," Eph. v. 32, says the apostle ; great 
 wisdom lies herein. 
 
 So, then, this also is hid in Christ, — the great and unspeakable riches 
 of the Avisdom of God, in pardoning sin, saving sinners, satisfying 
 justice, fidfilling the laiu, repairing his own honour, and providing 
 for us a more exceeding weight of glory ; and all this out of such a 
 condition as wherein it was impossible that it should enter into the 
 hearts of angels or men how ever the glory of God should be repaired, 
 and one sinning creature delivered from everlasting ruin. Hence it 
 is said, that at the last day God " shall be glorified in his saints, and 
 admired in all them that believe," 2 Thess. i. 10. It shall be an ad- 
 mirable thing, and God shall be for ever glorious in it, even in the 
 bringing of believers to himself To save sinners through believing, 
 shall be found to be a far more admirable work than to create the 
 world of nothing. 
 
 [•i.] His all-sufficiency is the last of this sort that I shall name. 
 God's allrsuflficiency in himself is his absolute and universal per- 
 fection, whereby nothing is wanting in him, nothing to him: nc 
 accession can be made to his fulness, no decrease or wasting can 
 happen thereunto. Tliere is also in him an all-sufficiency for others; 
 which is his power to impart and communicate his goodness and 
 himself so to them as to satisfy and fill them, in their utmost capa- 
 city, with whatever is good and desnable to them. For the first 
 of these, — his all-sufficiency for the communication of his goodness, 
 that is, in the outward effect of it,— God abundantly manifested in the 
 creation, in that he made all things good, all things perfect; that is, 
 to whom nothing was wanting in their omi kind;— he put a stamp 
 of his own goodness upon them all. But now for the latter,— his 
 giving himself as an all-sufficient God, to be enjoyed by the crea- 
 tures, to hold out all that is in him for the satiating and making 
 them blessed,— ihsit is alone discovered by and in Christ. In him he 
 is a Father, a God in covenant, wherein he hath promised to lay out 
 himself for them; in him hath he promised to give himself into their 
 everlasting fruition, as their exceeding great reward. 
 
 And so I have insisted on the second sort of properties in God, 
 whereof, though we have some obscure glimpse in ^ other things, yet 
 the clear knowledge of them, and acquamtance with them, is only 
 to be had in the Lord Christ. 
 
 That which remaineth is, briefly to declare that not any of the 
 properties of God whatever can be known, savingly and to consola- 
 
 ' John i. 16.
 
 OF communion' WITH THE SON~ JESUS CHEIST.; 91 
 
 tion, but only in him ; and so, consequently, all tlie wisdom of the 
 knowledge of God is bid iu him alone, and from him to be obtained. 
 
 2. There is no saving knowledge of any property of God, nor such 
 as brings consolation, but what alone is to be had in Christ Jesus, 
 being laid up in him, and manifested by him. Some eye the justice 
 of God, and know that this is his righteousness, ••' that they which 
 do such thmgs'' (as sin) " are worthy of death," Eom. i. 32. But this 
 is to no other end but to make them cry, " Who amongst us shall 
 dwell with the devouiing fire?" Isa, xxxiii. 14. Others fix upon his 
 patience, goodness, mercy, forbearance; but it doth not at all lead 
 them to repentance ; but " they despise the riches of his goodness, 
 and after their hardness and impenitent hearts treasure up unto them- 
 selves wrath against the day of wrath," Eom. ii. 4, 5. Others, by the 
 very works of creation and providence, come to know " his eternal 
 power and Godhead ; but they glorify him not as God, nor are thank- 
 ful, but become vaiu in their imagination, and their fooHsh hearts 
 are darkened," Rom. i. 20. Whatever discovery men have of truth 
 out of Christ, they " hold it captive under unrighteousness," verse 18. 
 Hence Jude tells us, verse 10, that " in what they know naturally, 
 as brute beasts, in those things they corrupt themselves." 
 
 That we may have a saving knowledge of the properties of God, 
 attended with consolation, these three things are required: — (1.) That 
 God hath manifested the glory of them all in a way of doing good 
 unto us. (2.) That he will yet exercise and lay them out to the ut- 
 most in our behalf. (3.) That, being so manifested and exercised, 
 they are fit and powerful to bring us to the evej^lasting fruition of 
 himself; which is our blessedness. Now, all these three lie hid in 
 Christ ; and the least glimpse of them out of him is not to be 
 attained. 
 
 (1.) This is to be received, that God hath actually manifested the 
 glory of all his attributes m a way of doing us good. What will it 
 avail om- souls, what comfort will it bring unto us, what endearment 
 mil it put upon our hearts unto God, to know that he is infinitely 
 righteous, just, and holy, unchangeably true and faithful, if we know 
 not how he may preserve the glory of his justice and faithfulness in 
 his comminations and threatenings, but only in our ruin and destruc- 
 tion? if we can from thence only say it is a righteous thing with him 
 to recompense tribulation unto us for our iniquities? Wbat fruit of 
 this consideration had Adam in the garden? Gen. iii. What sweet- 
 ness, what encouragement, is there in knowing that he is patient and 
 full of foi'hearance, if the glory of these is to be exalted in enduring 
 the vessels of wrath fitted for destruction? nay, what will it avail 
 us to hear him proclaim himself " Tbe Lord, The Lord God,^ mer- 
 » Exod. xxxiv. 6, 7.
 
 92 OF COMMUNION WITH THE SON JESUS CHIIIST. 
 
 ciful and gracious, abundant in goodness and tnitli/' yet, withal, that 
 he will " by no means clear the guilty," — so shutting up the exercise 
 of all his other properties towards us, upon the account of our iniquity ? 
 Doubtless, not at all. Under this naked consideration of the proper- 
 ties of God, justice will make men fly and hide, Gen. iii. ; Isa. ii. 21, 
 xxxiii. 1 5, 16; — patience, render them obdurate, Eccles. viii. 1 1 . Holi- 
 ness utterly deters them from all thoughts of approach unto him, 
 John xxiv. 19. What relief have we from thoughts of his immensity 
 and omnipresence, if we have cause only to contrive how to fly from 
 him (Ps. cxxxix. 11, 12), if we have no pledge of his gracious presence 
 Anth us? This is that which brings salvation, when we shall see that 
 God hath glorified all his properties in a way of doing us good. Now, 
 this he hath done in Jesus Christ. In him hath he made his justice 
 glorious, in making all our iniquities to^ meet upon him, causing him 
 to bear them all, as the scape-goat in the wilderness; not sparing 
 him, but giving him up to death for us all; — so exalting his justice 
 and indignation against sin in a way of freeing us fi'om the condem- 
 nation of it, Rom. iii. 25, viii. 83, 84. In him hath he made his truth 
 glorious, and his faithfulness, in the exact accomplishment of all his 
 absolute threatenings and promises. That fountain-threat and com- 
 mination whence all others flow. Gen. ii. 1 7, " In the day thou eatest 
 thereof thou shalt die the death ;" seconded with a curse, Deut. xxvii. 
 26, " Cm'sed is eveiy one that continueth not,'' etc. [Gal. iii. 10] — is 
 in him accomplished, fulfilled, and the truth of God in them laid in a 
 way to our good. He, by the grace of God, tasted death for us, Heb. 
 ii. 9 ; and so delivered us who were subject to death, verse 15; and he 
 hath fulfilled the curse, by being made a curse for us, Gal. iii. 13, 
 So that in his very threatenings his truth is made glorious in a way 
 to our good. And for his promises, " They are all yea, and in him 
 Amen, unto the glory of God by us," 2 Cor. i. 20. And for his 
 mercy, goodness, and the riches of his grace, how eminently are they 
 made glorious in Christ, and advanced for our good ! God hath set 
 him forth to declare his righteousness for the forgiveness of sin ; he 
 hath made way in him for ever to exalt the glory of his pardoning 
 mercy towards sinners. To manifest this is the great design of the 
 gospel, as Paul admirably sets it out, Eph. i. 5-8. There must our 
 souls come to an acquaintance with them, or for ever live in dark- 
 ness. 
 
 Now, this is a saving knowledge, and full of consolation, when we 
 can see all the properties of God made glorious and exalted in 
 a way of doing us good. And this wisdom is hid only in Jesus 
 Christ. Hence, when he desired his Father to glorify his name, 
 John xii. 24, — to make in him his name (that is, his nature, his 
 ' Isa. liii. 5, 6; Lev. xvi. 21; Rom. viii. 32.
 
 or COMMUNION WITH THE SON JESUS CHRIST. Ua 
 
 properties, his will) all glorious in that work of redemption he had 
 in hand, — he was instantly answered from heaven, "I have both 
 glorified it and will glorify it again." He will give it its utmost 
 glory in him. 
 
 (2.) That God will yet exercise and lay out those properties of his 
 to the utmost in our behalf. Though he hath made them all glo- 
 rious in a way that may tend to our good, yet it doth not absolutely 
 follow that he will use them for our good; for do we not see innu- 
 merable persons perishmg everlastingly, notmthstanding the mani- 
 festation of himself which God hath made in Christ? Wherefore 
 farther, God hath committed all his properties into the hand of Christ 
 if I may so say, to be managed in our behalf, and for our good. He^ 
 is " The power of God, and the wisdom of God;" he is "The Lord our 
 Righteousness," and is " made unto us of God msdom, and righteous- 
 ness, sanctification, and redemption." Christ having glorified his Father 
 in all his attributes, he hath now the exercise of them committed to 
 him, that he might be the captain of salvation to them that do beheve ; 
 so that if, m the righteousness, the goodness, the love, the mercy, the 
 all-sufficiency of God, there be any thing that will do us good, the 
 Lord Jesus is fully mterested with the dispensing of it in our behalf. 
 Hence God is said to be " in him, reconciling the world unto himself," 
 2 Cor. V. 18. Whatever is m liim, he layeth it out for the reconciha- 
 tion of the world, m and by tlie Lord Christ; and he becomes " The 
 Lord our Righteousness," Isa. xlv. 24, 25. And this is the second 
 thing required. 
 
 (3.) There remaineth only, then, that these attributes of God, so 
 manifested and exercised, are powerful and able to bring us to the 
 everlasting fi-uition of him. To evince this, the Lord wi-aps up the 
 whole covenant of grace in one promise, signifying no less: " I will 
 be your God." In the covenant, God becomes our God, and we are 
 his people; and thereby all his attributes are ours also. And lest 
 that we should doubt — when once our eyes are opened to see in any 
 measure the inconceivable difficulty that is in this thing, what un- 
 imaginable obstacles on all hands there lie against us — that all is not 
 enough to deliver and save us, God hath, I say, wrapped it up m this 
 expression, Gen. xvii. 1, " I am," saith he,' " God Almighty'' (all-suf- 
 ficient) ;— " I am Avholly able to perform all my undertakings, and 
 to be thy exceeding gTcat reward. I can remove all difficulties, an- 
 swer all objections, pardon all sins, conquer all opposition: I am God 
 all-sufficient." Now, you know in whom this covenant and all the 
 promises thereof are ratified, and in whose blood it is confirmed, — 
 
 ■ 1 Cor. i. 20, 30; Jer. xxiii. 6. 
 
 = " Sliaddiii, Aquila interprctatur «Xx/^av, quod nos robustum et ad omnia perpe- 
 tranda siitScieutcin possuraus dicere."— llieroD., Epist. cxxxvi.
 
 94 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 to Avit, in tlio Lord Christ alone ; in him only is God an all-suffi- 
 cient God to any, and an exceeding gi'eat reward. And hence Christ 
 himself is said to " save to the uttermost them that come to God 
 l)y him," Heb. vii. And these three things, I say, are required to 
 be kno'rtTi, that we may have a saving acquaintance, and such as 
 is attended -with consolation, with any of the properties of God ; 
 and all these being hid only in Christ, from him alone it is to be 
 obtaiiied. 
 
 This, then, is the first part of our first demonstration, — that all true 
 and sound wisdom and knowledge is laid up in the Lord Christ, and 
 from him alone to be obtained ; because our wisdom, consisting, in a 
 main part of it, in the knowledge of God, his nature, and his pro- 
 perties, this lies wholly hid in Christ, nor can possibly be obtained 
 but by him. 
 
 II. For the knoivledge of ourselves, which is the SECOND part of 
 our^ wisdom, this consists in these three things, which our Saviour 
 sends his Spirit to convince the world of, — even " sin, righteousness, 
 and judgment," John xvi. 8. To know ourselves in reference unto 
 these three, is a main part of true and sound wisdom; for they all 
 respect the supernatural and immortal end whereunto we are ap- 
 pointed; and there is none of these that we can attain unto but only 
 in Christ. 
 
 1. In respect of sin. There is a sense and knowledge of sin left 
 in the consciences of all men by nature. To tell them what is good 
 and e\dl in many things, to approve and disapprove of what they ao, 
 in reference to a judgment to come, they need not go farther than 
 themselves, Rom. ii. 14, 15. But this is obscure, and relates mostly 
 to greater sins, and is in sum that which the apostle gives us, Rom. 
 i. 32, " They know the judgment of God, that they which do such 
 things are worthy of death." This he placeth among the common 
 presumptions and notions that are received by mankind, — namely, 
 that it is ^ " righteous with God, that they who do such things are 
 worthy of death." And if that be true, which is commonly received, 
 that no nation is so barbarous or rude, but it retaineth some sense 
 of a Deity; then this also is true, that there is no nation but hath a 
 sense of sin, and the displeasure of God for it. For this is the very 
 first ^ notion of God in the world, that he is the re warder of good and 
 
 ' 'H ffotpla l-rr) tZv riiJ.iwru.Tui Al'ist. 
 
 ' To ^ly.uiu/^a rev Qiou i'Triyvoiiri; on ol to. ToiaZra TT^afirovris a^ioi Bccvarsu ilff'iv. — Roill. 
 i. 32. "Perfecto deinum scelerc, magnitudo ejus iutellecta est." — Tacit. 
 
 Ti ^p7i/^ci rrdo'^liSi rig c a.vaX'kviXi'i voo'iis; 
 
 'H ffuvia-i;, on (Tvvoiia, ativ' li^yaa-f/Avos. — Eiirij). Orest. 395, 39G. 
 ' " rrimus est deoriim cultus, Deos credere : deinde reddere illis majestatem 
 euam, reddere bonitatem, sine qua nulla majestas est. Scire illos esse qui praesident 
 mundo : qui universa vi sua temperaut : qui liumani generis tutelam gerunt."^ —
 
 OF COMMUNION WITH THE SON JESUS CHRIST. '95 
 
 evil. Hence ^yere all the sacrifices, purgings, expiations, which were 
 so generally spread over the face of the earth. Bvit this was and is 
 but very dark, in respect of that knowledge of sin with its appurte- 
 nances, which is to be obtained. 
 
 A farther knowledge of sin, upon all accounts whatever, is given 
 by the law ; that law which was " added because of transgressions." 
 This^ revives doctrinally all that sense of good and evil which was 
 at first implanted in man ; and it is a glass, whereinto whosoever is 
 able spiritually to look, may see sin in all its ugliness and defoniiity. 
 The truth is, look upon the law in its purity, hoHness, compass, and 
 perfection; its manner of delivery,^ with dread, terror, thunder, 
 earthquakes, fire ; the sanction of it, in death, curse, wrath ; and it 
 makes a wonderful discovery of sin, upon every account : its poUution, 
 guilt, and exceeding sinfulness are seen by it. But yet all this doth 
 not suffice to give a man a true and thorough conviction of sin. Not 
 but that the glass is clear, but of ourselves we have not eyes to look 
 into it ; the rule is straight, but we cannot apply it : and therefore 
 Christ sends his Spirit to convince the world of sin, John xvi. 8 ; 
 who, though, as to some ends and purposes, he makes use of the law, 
 yet the work of conviction, which alone is a useful knowledge of sin, 
 is his peculiar work. And so the discovery of sin may also be said 
 to be by Christ, — to be part of the wisdom that is hid in him. But 
 yet there is a twofold regard besides this, of his sending his Spirit to 
 convince us, wherein this wisdom appears to be hid in him : — First, 
 because there are some near concernments of sin, which are more 
 clearly held out in the Lord Christ's being made sin for us, than any 
 other way. Secondly, in that there is no knowledge to be had of 
 
 Senec, Epist. xcvi. " Neqne honor ullus deberi potest Deo, si nihil prsestat coleuti; 
 nee ullus metus, si non irascitur non colenti." — Lactan. 
 " Rare antecedentem scelestum 
 
 Deseruit pede psena claudo." — Iloral., Od. iii. 2, 31, 32. 
 " Quo fugis Encelade ? qiiascunque accesseris oras. 
 
 Sub Jove semper eris," etc. 
 
 " Hos tu 
 
 Evasisse putes, qiios diri conscia facti 
 
 Menshabet attoiiitos, et surdo verbere csedit ?" — Juvenal, Sat. xiii. 192. 
 
 O'lit <ru 'Tous ^avovrxs, u Hix-oifTQari, 
 
 ni(piv'yivai, to S^usv ui XlXnfora;; 
 "Emv Aixfis oip^aT^fios, o; to, •pra.iS o^a. 
 ls.a) ya^ Kctf tpiriv "iuo t^ioOU; vi>y.it,f>iMv, 
 M/av otKaiuVy iTipa-v (i atT'sto'V eiv ooov^ 
 K' £; •ravf "iuo kolXv^'.i h yri, (ficiff), XZ'^''V 
 'A/fxra^', a.^zX^MV, xXib't', aViirri^ii, y.uKic. 
 MjjSjv •rXavTiSTi;, 'iffTai kkv aoou x^'uris. 
 "llyjrio •aomai' &io; o rravTcov onr-jroTvi;, 
 Ou Tovvof^x (pa^-oov oho av o\iiifiCC(rui//.' 'lyu. x, r. X. 
 
 — riiiiemou, juxta Justin. Martyr, seu Diphil. juxta Clement. 
 ' Gal. iii. 19; Rom. vii. 13. 
 2 I]xod. xix. 18-20 ; Deut. iv. 11; Ilcb. xii. 18-21.
 
 96 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 sin, so as to give it a sjnrltual and saving improvement, but only in 
 liim. 
 
 For the first, there are four things in sin that clearly shine out in 
 the cross of Christ: — (1.) The desert of it. (2.) Man's iinpotency by 
 reason of it. (3.) The death of it. (-i.) A new end put to it. 
 
 (1.) The desert of sin cloth clearly shine in the cross of Christ upon 
 a twofold account: — [1.] Of the person suffermg for it. [2.] Of the 
 penalty he underwent. 
 
 [1.] Of the person suffering for it. This the Scripture oftentimes 
 very emphatically sets forth, and lays great weight upon : John iii. 
 1 6, " God so loved the world, that he gave his only begotten Son." 
 It was his only Son that God sent into the world to suffer for sin, 
 Rom. viii. 82. "He spared not his own Son, but delivered him 
 up for us all." To see a slave beaten and corrected, it argues a 
 fault committed ; but yet perhaps the demerit of it was not very great. 
 The correction of a son argiies a great provocation ; that of an only 
 son, the greatest imaginable. Never was sin seen to be more abo- 
 minably sinful and full of provocation, than when the burden of it 
 was upon the shoulders of the Son of God. God havmg made his 
 Sou, the Son of his love, his only begotten, full of grace and truth,' 
 sm for us, to manifest his indignation agamst it, and how utterly 
 impossible it is that he should let the least sin go unpunished, he 
 lays^ hand on him, and spares him not. If ^ sin be imputed to the 
 dear Son of his bosom, as upon his o^vn voluntary assumption of it 
 it was (for he said to his Father, " Lo, I come to do thy will," and all 
 our iniquities did meet on him), [and] he will not spare him any thing 
 of the due desert of it ; is it not most clear from hence, even fironi 
 the blood of the cross of Christ, that such is the demerit of sin, that 
 it is altogether impossible that God should pass by any, the least, un- 
 punished ? If he would have done it for any, he would have done it in 
 reference to his only Son ; but he spared him not. 
 
 Moreover, God is not at all delighted with, nor desirous of, the 
 blood, the tears, the cries, the inexpressible torments and suffermgs, 
 of .the Son of his love (for he delights not in the anguish of any, — 
 "he doth not* afflict mllmgly, nor grieve the children of men," 
 much less the Son of his bosom) ; only he required that his law be 
 fulfilled, his justice satisfied, his Avrath atoned for sin; and nothing 
 less than all this would bring it about. If the debt of sin might 
 have been compoimded for at a cheaper rate, it had never been held 
 up at the price of the blood of Christ. Here, then, soul, take a view 
 of the desert of sin; behold it far more evident than in all the threat- 
 enings and curses of the law. " I thought, indeed," mayest thou say 
 from thence, "that sin, being found on such a poor worm as I am, 
 
 ' 2 Cor. V. 21. 2 Zech. xiii. 7. ^ Heb. x. 7; Isa. liii. 6. ' Lam. iii. S3.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 97 
 
 was worthy of death ; but that it should have this effect if charged 
 on the Son of God, — that I never once imagined." 
 
 [2.] Consider also, farther, what he suffered. For though he was 
 so excellent a one, yet perhaps it was but a light affliction and trial 
 that he underwent, especiaUy considering the strength he had to bear 
 it. Why, whatever it were, it made this' " fellow of the Lord of 
 hosts," this' " lion of the tribe of Judah," this' '' mighty one," " the* 
 wisdom and power of God," to tremble,' sweat, cry, pray, wi'estle, and 
 that with strong supphcations. Some of the popish devotionists tell 
 us that one drop, the least, of the blood of Christ, was abimdantly 
 enough to redeem all the worid; but they en', not knowing the desert 
 of sm, nor the severity of the justice of God. If one drop less than 
 was shed, one pang less than was laid on, would have done it, those 
 other drops had not been shed, nor those other pangs laid on. God 
 did not cruciate the dearly-beloved of his soul for nought. But there 
 is more than all this : — ■ 
 
 It pleased God to ' bruise him, to put him to giief, to make his 
 soul an offering for sin, and to pour out his life unto death. He 
 ''hid himself from him,— was far from the voice of his cry, until he 
 cried out, " My God, my God, why hast thou forsaken me?" He 
 made him ^sin and a 'curse for us; executed on him the sentence of 
 the law ; brought hmi into an agony, wherein he sweat thick drops of 
 blood, was grievously troubled, and his soul was heav}^ unto death- 
 He that was the power of God, and the wisdom of God, went stooping 
 under the burden, until the whole frame of nature seemed astonished 
 at it. Now this, as I said before that it discovered the indignation, 
 of God against sm, so it clearly holds out the desert of it. Would 
 you, then, see the true demerit of sin? — take the measure of it from 
 the mediation of Chiist, especially his cross. It brought him who was 
 the Son of God, equal unto God, God blessed for ever, into the form 
 of a "sei-vant, who had not where to lay his head. It pursued him 
 all his life with afHicrions and persecutions; and lastly brought him 
 under the rod of God; there bruised him and brake him, — "slew the 
 Lord of life. Hence is deep humiliation for it, upon the account of 
 him whom we '" have pierced. And this is the fhst spiritual view of 
 sin we have in Christ. 
 
 (2.) The wisdom of understanding our impotency, by reason of 
 sin, is wrapped up in him. By our impotency, I understand tAvo 
 things: — [L] Our disability to make siuy atonement with God for 
 sin. [2.] Our disability to answer his mind and will, in all or any 
 of the obedience that he requireth, by reason of sin. 
 
 ' Zech. xiii. 7. = Rev. v. 5. » Ps. Ixxxix. 19 * Prov. viii. 22; 1 Cor. i. 2-1. 
 
 « Matt. xxvi. ;J7, 38; Mark xiv. 33, 34; Luke xxii. 44; Ileb. v. 7. 
 
 « Isa. liii. .'5, G. ' Ps. xxii. 1. « 2 Cor. v. 21. » GaT. ili. U. 
 
 » Phil. ii. 8. " 1 Cor. ii. 7. '" Zech. xii. 10. 
 
 VOL. II. 7
 
 98 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 [1.] For the first, that alone is discovered in Christ. Many in- 
 quuies have the sons of men made after an atonement, — many ways 
 have they entered into to accomphsh it. After this they inquire, 
 Mie. vi. 6, 7, " Will any manner of sacrifices, though appointed of 
 God, as burnt-offerings, and calves of a year old ; though very costly, 
 thousands of rams, and ten thousand rivers of oil ; though dreadful 
 and tremendous, offering violence to nature, as to give my children 
 to the fire;" — will any of these things make an atonement? David 
 doth positively, indeed, determine this business, Ps. xlix. 7, 8, " None 
 of them" (of the best or richest of men) " can by any means redeem 
 his brother, nor give to God a ransom for him ; for the redemption of 
 their soul is precious, and it ceaseth for ever." It cannot be done, — 
 no atonement can be made ; yet men would still be doing, still at- 
 tempting: hence did they heap up^ sacrifices, some costly, some 
 bloody and inhuman. The Jews, to this day, think that God was 
 atoned for- sin by the sacrifices of bulk and goats, and the like. And 
 the Socinians acknowledge no atonement, but what consists in men's 
 repentance and new obedience. In the cross of Christ are the mouths 
 of all stopped as to this thing. For, — 
 
 1st. God hath there discovered that no sacrifices for sin, though 
 of his ovm appointment, could ever make them perfect that offered 
 them, Heb. x. 1 1. Those sacrifices could never take away sin ;^ — those 
 services could never make them perfect that performed them, as to 
 the conscience, Heb. ix. 9 ; as the apostle proves, chap. x. I. And 
 thence the Lord rejects all sacrifices and offerings whatever, as to any 
 such end and purpose, verses 6-8, Christ, in theii' stead, saying, " Lo, 
 I come ;" and by him we are "justified from all things, from which 
 we could not be justified by the law," Acts xiii. 39 : God, I say, in 
 Christ, hath condemned all sacrifices, as wholly insufficient in the 
 least to make an atonement for sin. And how great a thing it was 
 to instruct the sons of men in this wisdom, the event hath manifested. 
 
 Idly. He hath also written vanity on all other endeavours what- 
 ever, that have been undertaken for that purpose. Rom. iii. 24-26, 
 by setting forth his only Son " to be a propitiation," he leaves no 
 doubt upon the spirits of men that in themselves they could 'make 
 no atonement; for " if righteousness were by the law, then were 
 Christ dead in vain." To what purpose should he be made a pro- 
 pitiation, were not we ourselves Aveak and without strength to any 
 such purpose? So the apostle argues, Rom. v. 6, when vie had no 
 power, then did he by death make an atonement; as verses 8, 9. 
 
 This, wisdom then, is also hid in Christ. Men may see by other 
 helps, perhaps, far enough to fill them with dread and astonishment, 
 H£ those in Isa. xxxiii. 14; but such a sight and view of it as may 
 ' Yid. Diatr. de Just. Diviii. cap. iii. vol. x. - Ps. xl. 6, 7-
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 99 
 
 lead a soul to any comfortable settlement about it, — that only is dis- 
 covered in this treasury of heaven, the Lord Jesus. 
 
 [2.] Oui- disability to answer the mind and will of God, in all or 
 any of the obedience that he requireth, is in him only to be dis- 
 covered. This, indeed, is a thing that many will not be acquainted 
 with to this day. To teach a man that he cannot do what he ought 
 to do, and for which he condemns himself if he do it not, is no easy 
 task Man rises up with all his power to plead against a conviction 
 of impotency. Not to mention the proud ^ conceits and expressions 
 of the philosophers, how many that would be called Christians do 
 yet creep, by several degrees, in the persuasion of a power of fulfilling 
 the law ! And from whence, indeed, should men have this knowledge 
 that we have not? Nature will not teach it, — that is^ proud and con- 
 ceited; and it is one part of its pride, w-eakness, and corruption, not 
 to know it at all. The law will not teach it : for though that mil 
 show us what we have done amiss, yet it Avill not discover to us that 
 we could not do better; yea, by requking exact obedience of us, it 
 takes for gianted that such power is in us for that piu-pose : it takes 
 no notice that we have lost it; nor doth it concern it so to do. This, 
 then, also lies hid in the Lord Jesus. Rom. viii. 2-4, " The law of 
 the Spirit of hfe in Christ Jesus hath made me free from the law 
 of sin and death. For what the law could not do, in that it was 
 weak tlnough the flesh, God sending his own Son in the hkeness of 
 sinful flesh, and for sin, condemned sin in the flesh; that the right- 
 eousness of the law might be fidfilled in us." The law can bring forth 
 no righteousness, no obedience ; it is weak to any such purpose, by 
 reason of the flesh, and that corruption that is come on us. These 
 two things are done in Christ, and by him : — First, Sin is condemned 
 as to its guilt, and we set free from that; the righteousness of the law 
 by his obedience is fulfilled in us, who could never do it ourselves. 
 And, secondly. That obedience w^hich is required of us, his Spirit 
 works it in us. So that that perfection of obedience which we have 
 in him is imputed to us ; and the sincerity that we have in obedience 
 is from his Spirit bestowed on us. And this is the most excellent 
 glass, wherein Ave see our impotency ; for what need we his perfect 
 obedience to be made ours, but that we have not, can not attain any? 
 what need we his Spirit of life to quicken us, but thiit we are dead 
 in trespasses and sins? 
 
 (o.) The death of sin ; — sin dying in us now, in some measure, whilst 
 we are alive. This is a third concernment of sin which it is our wis- 
 dom to be acquainted with ; and it is hid only in Christ. There is a 
 
 ' " Quia, unusquisque sibi virtutem acquirit; nemo saxiientuni de ca gratias Peo 
 egit."— Cicer. 
 ' " Natura sic apparet vitiata, ut hoc majoris vitii sit non videre."— Aug.
 
 100 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 twofold dying of siii: — as to the exercise of it in our mortal members; 
 and as to the root, principle, and power of it in our souls. The first, 
 indeed, may be learned in part out of Christ. Christless men may- 
 have sin dying in them, as to the outward exercise of it. Men's 
 bodies may be disabled for the service of their lusts, or the practice 
 of them may not consist with their interest. Sin is never more alive^ 
 than Avhen it is thus dying. But there is a dying of it as to the root, 
 the principle of it, — the daily decaying of the strength, power, and life 
 of it; and this is to be had alone in Christ. Sin is a thing that of 
 itself is not apt to die or to decay, but to get ground, and strength, 
 and life, in the subject wherein it is, to eternity ; prevent all its actual 
 emptions, yet its original enmity against God will still grow. In 
 believers it is still dying and decaying, until it be utterly abolished. 
 The opening of this treasuiy [mystery?] you have, Eom. vi. 3-6, etc. 
 '•' Know ye not, that so many of us as were baptized into Jesus Christ 
 were baptized into his death? Therefore we are buried with him by 
 Ijaptism into death, that like as Christ was raised from the dead by 
 the glory of the Father, even so we also should walk in newness of 
 life. For if we have been planted together in the likeness of his 
 death, we shall be also in the likeness of his resurrection ; knowing 
 this, that our old man is crucified with him, that the body of sin. 
 might be destroyed, that henceforth we should not serve sin." This 
 is the design of the apostle in the beginning of that chapter, not only 
 to manifest whence is the principle and rise of our mortification and 
 the death of sin, even from the death and blood of Christ ; but also 
 the manner of sin's continuance and dying in us, from the manner 
 of Christ's dying for sin. He was crucified for us, and thereby sin 
 was crucified in us ; he died for us, and the body of sin is destroyed, 
 that we should not serve sin; and as he was raised from the dead, 
 that death should not have dominion over him, so also are we raised 
 from sin, that it should not have dominion over us. This vasdom is 
 hid in Christ only. Moses at his dying day had all his strength and 
 vigour; so have sin and the law to all out of Jesus: at their dying 
 day, sin is no way decayed. Now, next to the receiving of the right- 
 eousness prepared for us, to know this is the chiefest part of our wis- 
 dom. To be truly acquainted with the principle of the dying of sin, 
 to feel virtue and power flowing from the cross of Christ to that pur- 
 pose, to find sin crucified in us, as Christ was crucified for us, — this is 
 wisdom indeed, that is in him alone. 
 
 (4.) There is a glorious end whereunto sin is appointed and or- 
 dained, and discovered in Christ, that others are unacquainted withal. 
 Sin in its own nature tends merely to the dishonour of God, the de- 
 basement of his majesty, and the ruin of the creature in whom it is; 
 ^ ' See Treatise of Mortification. [Works, vol. vi.]
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 101 
 
 hell itself is but the filling of wretched creatures with the^ fruit of 
 their own devices. The comminations and threats of God in the law 
 do manifest one other end of it, even the demonstration of the vin- 
 dictive justice of God, in measuring out unto it a meet^ recompense 
 of reward. But here the law stays (and with it all other light) and 
 discovers no other use or end of it at all. In the Lord Jesus there 
 is the Tnanifestation of another and more glorious end; to wit, the 
 praise of God's glorious^ grace in the pardon and forgiveness of it ; — 
 God having taken order in Christ that that thing which tended 
 merely to his dishonour should be managed to his infinite glory, and 
 that which of all things he desireth to exalt, — even that he may be 
 known and believed to be a* " God pardoning iniquity, transgression 
 and sin." To return, then, to this part of our demonstration : — 
 
 In the knowledge of ourselves, in reference to our eternal condition, 
 doth much of our wisdom consist. There is not any thing wherein, 
 in this depraved condition of nature, we are more concerned than 
 sin ; without a knowledge of that, we know not ourselves. " Fools 
 make a mock of sin." A true saving knowledge of sin is to be had 
 only in the Lord Christ : in him may we see the desert of our ini- 
 quities, and their pollution, which could not be borne or expiated but 
 by his blood ; neither is there any wholesome view of these but in 
 Christ. In him and his cross is discovered our universal impotency, 
 either of atoning God's justice or living tip to his will. The death 
 of sin is procured by, and discovered in, the death of Christ; as also 
 the manifestation of the riches of God's gi'ace in the pardoning thereof. 
 A real and experimental acquaintance, as to ourselves, with all which, 
 is our wisdom; and it is that which is of more value than all the 
 Avisdom of the world. 
 
 2. Righteousness is a second thing whereof the Spirit of Christ 
 convinces the world, and the main thing that it is our wisdom to be 
 acquainted withal. This all men are persuaded of, that God is a 
 most righteous God; (that is a natural notion of God which Abra- 
 ham insisted on. Gen. xviii. 25, "Shall not the Judge of all the 
 earth do right?") they "know that this is the judgment of God, 
 that they who commit such things are worthy of death," Rom. i. 32; 
 that " it is a righteous thing with him to recompense tribulation 
 unto offenders," 2 Thess. i. C. He is " a God of purer eyes than to 
 behold evil," Hab. i. 18 ; and therefore, " the ungodly cannot stand in 
 judgment," Ps. i. 5. Hence the great inquiry of every one (who lies 
 in any measure under the power of it), convinced of immortality and 
 the judgment to come, is concerning the righteousness wherewith to 
 appear in the presence of this righteous God. This more or less they 
 are solicitous about all their days ; and so, as the apostle speaks, Heb. 
 ' ' Piov. i. 31; Jer. xvii. 10. ' 2 Thess. i. 6. « Enh. i. 6. * Heb. viii. Q-IZ.
 
 102 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 ii. 15, "through the fear of death they ai-e all their lifetime subject to 
 bondage," — they are perplexed with fears about the issue of their 
 righteousness, lest it should end in death and destruction. 
 
 (1.) Unto men set upon this inqiiiry, that which first and naturally 
 presents itself, for their direction and assistance, assuredly promising 
 them a righteousness that will abide the trial of God, provided they 
 \vill follow its direction, is the law. The law hath many fair pleas 
 to prevail with a soul to close with it for a righteousness before God. 
 It was given out from God himself for that end and purpose ; it con- 
 tains the whole obedience that God requireth of any of the sons of 
 men; it hath the promise of life annexed to it: "Do this, and live;" 
 "The doers of the laAV are justified;" and, " If thou wilt enter into 
 life, keep the commandments;" — yea, it is most certain that it must 
 be wholly fulfilled, if we ever think to stand with boldness before 
 God.. This being some part of the plea of the law, there is no man 
 that seeks after righteousness but doth, one time or another, attend 
 to it, and attempt its direction. Many do it every day, who yet will 
 not own that so they do. This, then, they set themselves about, — 
 labouring to correct their lives, amend their ways, perform the duties 
 required, and so follow after a righteousness according to the pre- 
 script of the law. And in this course do many men continue long 
 with much perplexity; — sometimes hoping, oftener fearing ; sometimes 
 ready to give quite over; sometimes vowing to continue (their con- 
 sciences being no way satisfied, nor righteousness in any measure 
 attained) all their days. After they have wearied themselves per- 
 haps for a long season, in the largeness of their ways, they come at 
 length, with fear, trembling, and disappointment, to that conclusion 
 of the apostle, "By the works of the law no flesh is justified;" and 
 with dread cry that if God mark what is done amiss, there is no 
 standing before him. That they have this issue, the apostle wit- 
 nesseth, ^Rom. ix. 31, 32, " Israel, who followed after the law of righte- 
 ousness, hath not attained to the law of righteousness. Wheiefore? 
 Because they sought it not by faith, but as it were by the works of 
 the law." It was not solely for want of endeavour in themselves 
 that they were disappointed, for they earnestly followed after the law 
 of righteousness ; but from the nature of the thing itself, — it would not 
 bear it. Righteousness was not to be obtained that way; " For," saitli 
 the apostle, " if they which are of the law be heirs, faith is made void, 
 and the promise made of none effect; because the law worketh wrath," 
 Rom. iv. 14, 15. The law itself is now such as that it cannot give 
 life, Gal. iii. 21, " If there had been a law given which would have 
 given life, verily righteousness should have been by the law." And 
 he gives the reason in the next verse why it could not give life ; be-
 
 OF COMMUNION WITH THE SON JESUS CHEIST. 103 
 
 cause " the Scripture concludes all under sin ;" — that is, it is very true, 
 and the Scripture affirms it, that all men are sinners, and the law 
 speaks not one word to sinners but death and destruction : therefore 
 the apostle tells us plainly, that God himself found fault with this 
 way of attaining righteousness, Heb. viii. 7, 8. ^He complains of it; 
 that is, he declares it insufficient for that end and purpose. 
 
 Now, there are two considerations that discover unto men the 
 vanity and hopelessness of seekmg righteousness in this path : — 
 
 [1.] That they have already sinned:'^ "For all have sinned, and 
 come short of the gloiy of God," Rom. iii. 23. This they are suffi- 
 ciently sensible of, that although they could for the time to come 
 fulfil the whole law, yet there is a score, a reckoning, upon them al- 
 ready, that they know not how to answer for. Do they consult their 
 guide, the ^law itself, hov/ they may be eased of the account that is 
 past? it hath not one word of direction or consolation; but bids them 
 prepare to die. The sentence is gone forth, and there is no escaping. 
 
 [2.] That if all former debts should be blotted out, yet they are 
 no way able for the future to fulfil the law ; they can as well move 
 the earth with a finger, as answer the perfection thereof: and there- 
 fore, as I said, on this twofold account, they conclude that this labour 
 is lost. *" By the works of the law shall no flesh be justified." 
 
 (2.) Wherefore, secondly, Being thus disappointed, by tJie severity 
 and inexorableness of the law, men generally betake themselves to 
 some other way, that may satisfy them as to those considerations 
 which took them off from their former hopes ; and this, for the most 
 part, is by fixing themselves upon some ways of atonement to satisfy 
 God, and helpmg out the rest with hopes of mercy. Not to insist on 
 the ways of atonement and expiation which the Gentiles had pitched 
 on ; nor on the many ways and inventions — by works satisfactory of 
 their own, supererogations of others, indulgences, and purgatory in 
 the close — that the Papists have found out for this end and purpose ; 
 it is, I say, proper to all convinced persons, as above, to seek for a 
 righteousness, partly by an endeavour to satisfy for what is past, and 
 partly by hoping after general mercy. This the apostle calls a seeking 
 for it " as it were by the works of the law," Rom. ix. 32 ; "not directly, 
 " but as it were" by the works of the lav/, making up one thing with 
 another. And he tells us what issue they have in this business, chap. 
 X. 3, '• Being ignorant of God's righteousness, and going about to estab- 
 lish their own righteousness, they have not submitted themselves unto 
 the righteousness of God." They were by it enemies to the right- 
 eousness of God. The ground of this going about to establish their 
 own righteousness v/as, that they were ignorant of the righteousncs.? 
 
 ' "Mi/iipofitvof. - UanTs; >iV«jTav, Rom. iii. 23, v. 12. 
 
 ' Beut. xxvii. 26; Ga!. iii. 10. * Gal. iii. 11, 12. * '(is «| i^yu* tofieu.
 
 104 OF COMMUNION WITH THE SON JESUS CHEISV. 
 
 of God. Had they kno^vn tlie riglitcousness of God, and what exact 
 conformity to his will he requireth, they had never undertaken such 
 a fruitless busmess as to have compassed it " as it were by the works 
 of the law." Yet this many will stick on a long time. Something 
 they do, something they hope for; some old faults they will buy off 
 with new obedience. And this pacifies their consciences for a season; 
 but when the Spirit comes to convince them of righteousness, neither 
 will this hold. Wherefore, — 
 
 (3.) The matter comes at length to this issue, — they look upon them- 
 selves under this twofold qualification; as, — 
 
 [1.] Sinners, obnoxious to the law of God and the curse there- 
 of; so that unless that be satisfied, that nothing from thence shall 
 ever be laid to theu^ charge, it is altogether in vain once to seek after 
 an appearance in the presence of God. 
 
 [2.] As creatures made to a supernatural and eternal end; and 
 therefore bound to answer the whole mind and will of God in the 
 obedience required at their hands. Now, it being before discovered 
 to them that both these are beyond the conxpass of their own endea- 
 vours, and the assistance which they have formerly rested on, if their 
 eternal condition be of any concernment to them, their wisdom is, 
 to find out a righteousness that may answer both these to the utmost. 
 
 Now, both these are to be had only in the Lord Christ, v/ho is our 
 righteousness. This wisdom, and all the treasures of it, are hid ia 
 him. 
 
 \st. He expiates former iniquities, he satisfies for sin, and procures 
 remission of it. Rom. iii. 24, 25, " Being justified freely by his grace, 
 through the redemption that is in Christ Jesus : whom God hath set 
 forth to be a propitiation through faith in his blood, to declare his 
 righteousness for the remission of sins that are past, through the for- 
 bearance of God." " All we like sheep," etc., Isa. liii. 6. "Through his 
 blood we have redemption, the forgiveness of sins," Eph. i. 7. " God 
 spared not his own Son, but delivered," etc., Rom. viii. 82. This, even 
 this alone, is our righteousness; as to that first part of it which consists 
 in the removal of the whole guilt of sin, whereby we are come short 
 of the glory of God. On this account it is that we are assured that 
 none shall ever lay any thing to our charge, or condemn us, Rom. 
 viii. 33, Si, — there being "no condemnation to them that are in Christ 
 Jesus," verse 1. We are purged by the sacrifice of Christ, so as to have 
 " no more conscience of sin," Heb. x. 2 ; that is, troubles in conscience 
 about it. This wisdom is hid only in the Lord Jesus; in him alone 
 is there an atonement discovered: and give me the wisdom which 
 shall cut all scores concerning sin, and let the world take what re- 
 mains. But, — 
 
 ^dhj. There is yet something more required; it is not enough that
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 105 
 
 we are not guilty, we must also be actually righteous; — not only all 
 sin is to be answered for, but all righteousness is to be fulfilled. By 
 takiag away the guilt of sin, we are as persons innocent; but some- 
 thing more is required to make us to be considered as persons obe- 
 dient. I know nothing to teach me that an innocent person shall 
 go to heaven, be rewarded, if he be no more but so. Adam was 
 innocent at his first creation, but he was to " do this," to " keep the 
 commandments," before he entered into " life:" he had no title to life 
 by innocency. This, then, moreover, is required, that the whole law 
 be fulfilled, and all the obedience performed that God requires at our 
 hands. This is the soul's second iaquiry; and it finds a resolution 
 only in the Lord Christ : " For if, when we were enemies, we were 
 reconciled to God by the death of his Son, much more, being recon- 
 ciled, we shall be saved by his life," Rom v. 10. His death recon- 
 ciled us ; then are we saved by his life. The actual obedience which 
 he yielded to the whole law of God, is that righteousness whereby 
 we are saved ; if so be we are found in him, not having on our own 
 righteousness which is of the law, but the righteousness which is of 
 God by faith, Phil. iii. 9. This I shall have occasion to handle more 
 at large hereafter. 
 
 To return, then: It is not, I suppose, any difficult task to persuade 
 men, convinced of immortality and judgment to come, that the main 
 of their wisdom lies in this, even to find out such a righteousness as 
 will accompany them for ever, and abide the severe trial of God him- 
 self Now, all the wisdom of the world is but folly, as to the dis- 
 cover}^ of this thing. The utmost that man's wisdom can do, is but 
 to find out most wretched, burdensome, and vexatious ways of perish- 
 ing eternally. All the treasures of this wisdom are hid in Christ ; he 
 " of God is made unto us wisdom and righteousness," 1 Cor. i. SO. 
 
 8. Come we to the last thing, which I shall but touch upon ; and that 
 \^ judgment. The true wisdom of this also is hid in the Lord Christ; I 
 mean, in particular, that judgment that is for to come : so at present I 
 take the word in that place, [John xvi. 8.] Of what concernment this 
 is to us to know, I shall not speak ;-^it is that whose influence upon 
 the sons of men is the principle of their discriminating themselves 
 from the beasts that perish. Neither shall I insist on the ^obscure 
 intimations of it which are given by the present proceedings of Pro- 
 vidence in governing the world; nor that greater light of it which 
 shines in the threats and promises of the law. The wisdom of it is 
 
 ' " Bene et composite C. Caesar de vita at morte disseruit, falsa, credo, 
 
 cxistimans, ea quso dc iiiferis memorantiir; divorso itinere males a bonis loca tetra, 
 inculta, foeda atque tormidolosa habere." — ( Jato. apud. Salliist. Bell. Catil. Iii. 
 
 AXX iffTi HU.I Tu ovri TO avxZiuKrKiirSai, xa) \k tuv tiStiuiruit thus ^a/i/ras y'lyiitcriai, xcu 
 TO,; Teov Ti^vicciruv t^u^cis i'lvai' >cai rcei; iJ.it a,ya,(a,7s ayAiviiv uvai, rcu; ii xccaaTs, xaxiov.^— 
 
 Plat :n I'liaid, 17. 
 
 2 " Devenere locos lajtos, et anicena vireta 
 
 Fortuuatorum uemoruin, sedesque beatas," etc. — Virg., iEn. vi. 638.
 
 106 OF COMMUNION -WITH THE SON JESUS CHRIST. 
 
 in two regards hid in the Lord Jesus: — (1.) As to the truth of it 
 (2.) As to the manner of it : — 
 
 (1.) For the truth of it; and so in and by him it is confirmed, and 
 that two ways:^ — [1.] By his death. [2.] By his resurrection: — 
 
 [1.] By his death. God, in the death of Christ, punishing and 
 condemning sin in the flesh of his o\vn Son, in the sight of men, 
 angels, and de\dls, hath given an abundant assurance of a righteous 
 and universal judgTiient to come; wherefore, or upon what account 
 imaginable, could he be induced to lay such a load on him, but that he 
 ^\dll certainly reckon one day with the sons of men for all their works, 
 Avays, and walkings before him. The death of Christ is a most so- 
 lemn exemplar of the last judgment. Those who own him to be the 
 fSon of God, will not deny a judgment to come. 
 
 [2.] By his resurrection. Acts xvii. 31, Uiffriv Tapaa^uv -xaaiv, — 
 he hath given faith and assurance of this thing to all, by raising Christ 
 from the dead, having appointed him to be the judge of all ; in whom 
 and by whom he will judge the world in righteousness. And then, — 
 
 (2.) And, lastly, for the manner of it : that it shall be by him who 
 hath loved us, and given himself for us, — who is himself the righteous- 
 ness that he requires at our hands ; aud on the other side, by him who 
 hath been, in his i^erson, grace, ways, worship, servants, reviled, 
 despised, contemned by the men of the world ; — which holds out un- 
 speakable consolation on the one hand, and terror on the other: so 
 that the wisdom of this also is hid in Christ. 
 
 And this is the second part of oiu' first demonstration. Thus the 
 knowledge of ourselves, in reference to our supernatural end, is no 
 small portion of our wisdom. The things of the greatest concern- 
 ment hereunto are, sin, righteousness, and judgment; the wisdom of 
 all which is alone hid in the Lord Jesus: which was to be proved. 
 
 III. The THIRD part of our wisdom is to walk with God. Now, that 
 one may walk with another, six^ things are required: — 1. Agreement. 
 2. Acquaintance. 3. A way. 4. Strength. 5. Boldness. 6. An aim- 
 ing at the same end. All these, with the wisdom of them, are hid in 
 the Lord Jesus. 
 
 1. Agreement. The prophet tells us that two cannot v/alk to- 
 gether unless they be agreed, Amos iii. 3. Until agreement be made, 
 there is no communion, no walking together. God and man by nature 
 (or whilst man is in the state of nature) are at the gxeatest enmity. 
 He declares nothing to us but wrath. Bom. i. 18; whence we are said to 
 be children of it ; tha,t is, bom obnoxious to it, Eph. ii. 3 : and whilst 
 we remain in that condition, " the wrath of God abideth on us," John 
 
 ' In the previous editions it is stated tliat/re things are required to walk with 
 God, and ihen five tilings are immediately enumerated. It v-fill be found, however, 
 that, in the subsequent illustration, six particulars are specified. A particular, the 
 Kot/, (see p. 109,) had been omitted in tlie division stated above. We have, tliere- 
 fore, altered it in accordance with Owen's real treatment of hh subject. — Ed.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 107 
 
 iii. 36. All the discovery that God makes of himself unto us is, that 
 he is inexpressibly provoked; and therefore preparing wrath against 
 the day of wrath, and the revelation of his righteous judgment. 
 The day of his and sinners' meeting, is called " The day of wrath," 
 Eomu ii. 5, 6. Neither do we come short ia our enmity against him; 
 yea, we first began it, and we continue longest in it. To express this 
 enmity, the apostle tells us, that our very minds, the best part of us, 
 are " enmity against God," Rom. viii. 7, 8 ; and that we neither are, 
 nor will, nor can be, subject to him; our enmity manifesting itself 
 by universal rebellion against him : whatever we do that seems other- 
 wise, is but hypocrisy or flattery; yea, it is a part of this enmity to 
 lessen it. In this state the wisdom of Avalking with God must needs 
 be most remote from the soul. He is ^" light, and in him is no dark- 
 ness at all;" we are darkness, and in us there is no light at all. He 
 is life, a " living God;" we are dead, dead sinners, — dead in trespasses 
 and sin. He is " holiness," and glorious in it; we wholly defiled, — an 
 abominable thing. He is " love;" we full of hatred, — hating and being 
 hated. Surely this is no foundation for agxeement, or, upon that, 
 of walking together: nothing can be more remote than this frame 
 fiom such a condition. The foundation, then, of this, I say, is laid 
 m Christ, hid in Christ. " He," saith the apostle, " is our peace; he 
 hath made peace" for us, Eph. ii. 14, 15. He slew the enmity in his 
 own body on the cross, verse 16. 
 
 (1.) He takes out of the way the cause of the enmity that was 
 between God and us, — sin and the curse of the law. He makes an 
 end of sin, and that by making atonement for iniquity, Dan. ix. 24; 
 and he blotteth out the hand-writing of ordinances. Col. ii. 14, redeem- 
 ing us from the curse, by " being made a curse for us," Gal. iiL 13. 
 
 (2.) He destroys him who would continue the enmity, and make 
 the breach wider, Heb. ii. 14, " Through death he destroyed him 
 that had the power of death, that is, the devil;" and, Col. ii 15, 
 " Spoiled principalities and powers." 
 
 (3.) He made " reconciliation for the sins of the people," Heb. 
 ii. 17; he made by his bfood an atonement with God, to turn away 
 that wrath which was due to us, so making peace. Hereupon God is 
 said to be " in Christ, reconciling the world unto himself," 2 Cor. 
 V. 19; — being reconciled himself, verse 18, he lays down the enmity on 
 his part, and proceeds to what remains, — to slay the enmity on our 
 part, that we also may be reconciled. And this also, — 
 
 (4.) He doth; for, Rom. v. 11, "By our Lord Jesus Christ we 
 do receive the atonement," accept of the peace made and tendered, 
 laying down our enmity to God ; and so confirming an agreement 
 betwixt us in his blood. So that " through him we have an access 
 
 ' 1 John i. 5, "S.y.oTttt. iv alru evK iffriv ciotfiiti. Joliu i. 5; Epli. V. 8, ii. Ij Exod. 
 XT. 11; 1 Joim iv. 8 ; Tit. iii. 3.
 
 lOS OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 unto the Father," Eph. ii. ] 8. Now, the whole wisdom of this agree- 
 ment, "without which there is no walking with God, is hid in Christ ; 
 out of him God on his part is a consuming fire, — we are as stubble 
 fully dry, yet setting ourselves in battle array against that fire: if 
 we are brought together we are consumed. All our approachings to 
 him out of Christ are but to our detriment ; in his blood alone have 
 we this agreement. And let not any of us once suppose that we have 
 taken any step in the paths of God with him, that any one duty is 
 accepted, that all is not lost as to eternity, if we have not done it 
 upon the account hereof 
 
 2. There is required acquaintance, also, to walking together. 
 Two may meet together in the same way, and have no quarrel between 
 them, no enmity ; but if they are mere strangers one to another, they 
 pass by without the least communion together. It doth not suffice 
 that the enmity betwixt God and us be taken away; we must also 
 have acquaintance given us with him. Our not knowing of him is a 
 gTeat cause and a great part of our enmity. Our understandings are 
 " darkened," and we are " alienated from the life of God," etc., Eph. 
 iv. 18. This also, then, must be added, if we ever come to v/alk with 
 God, which is our wisdom. And this also is hid in the Lord Christ, 
 and comes forth from him. It is true there are sundry other means, 
 as his word and his works, that God hath given the sons of men, to 
 make a discovery of himself unto them, and to give them somi) 
 acquaintance with him, that, as the apostle speaks. Acts xvii. 27, 
 " they should seek the Lord, if haply they might find him ; " l^ut 
 yet, as that knowledge of God which we have by his works is but 
 very weak and imperfect, so that which we have by the word, the 
 letter of it, by reason of our blindness, is not saving to us if we have 
 no other help ; for though that be light as the sun in the firmament, 
 yet if we have no eyes in our heads, what can it avail us? — no saving 
 acquaintance with him, that may direct us to walk with him, cati be 
 obtained. This also is hid in the Lord Jesus, and comes forth from 
 him, 1 John v. 20, " He hath given us an understanding, that we 
 should know him that is true ;" — all other Ifght whatever without his. 
 giving us an understanding, will not do it. He is the true Light, which 
 lighteth every one that is enlightened, John i. 9. He opens our under- 
 standings that we may understand the Scriptures, Luke xxiv. 45 ; — 
 none hath known God at any time, " but he hath revealed him," 
 John i. 18. God dwells in that " light which no man can approach 
 unto," 1 Tim. vi. 16. None hath ever had any such acquaintance 
 with him as to be said to have seen him, but by the revelation of 
 Jesus Christ. Hence he teUs the Pharisees, that notwithstanding 
 all their great knowledge which they pretended, indeed they had 
 " neither heard the voice of God at any time, nor seen his shape," 
 John V. 37. They had no manner of spiritual acquaintance with
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 109 
 
 God, but he was unto them as a man whom they had never heard 
 nor seen. There is no acquamtance with God, as love, and full of 
 kindness, patience, grace, and pardoning mercy (on which knowledge 
 of him alone we can walk with him), but only in Christ ; but of this 
 fully before. This, then, also is hid in him. 
 
 3. There must, moreover, be a way wherein we must walk with 
 God. God did at the beginning assign us a path to walk in with 
 him, even the path of innocency and exact holiness, in a covenant of 
 works. This path, by sin, is so filled with thorns and briers, so stopped 
 up by curses and wrath, that no flesh living can take one step in that 
 path ; a new way for us to walk in must be found out, if ever we 
 think to hold communion with God. And this also lies upon the 
 former account. It is hid in Christ. All the world cannot, but hy 
 and in him, discover a path that a man may walk one step with God 
 in. And therefore the Holy Ghost tells us that Christ hath conse- 
 crated, dedicated, and set apart for that purpose, " a new and living- 
 way" into the holiest of all, Heb. x. 20 ; a new one, for the first, old 
 one was useless ; a living one, for the other is dead : therefore, saith 
 he, verse 22, " Let us draw near;" having a way to walk in, let us 
 draw near. And this way that he hath prepared is no other but 
 himself, John xiv. 6. In answer to them who would go to the Father, 
 and hold communion with him, he tells them, " I am the way; and 
 no man cometh to the Father but by me." He is the medium of 
 all communication between God and us. In him we meet, in him 
 we walk. All influences of love, kindness, mercy, from God to us, 
 are through him; all our returns of love, delight, faith, obedience 
 unto God, are all through him; — he being that " one way" God so 
 often promiseth his people : and it is a glorious way, Isa. xxxv. 8, — a 
 high way, a way of holiness, a way that none can err in that once 
 enter it; which is farther set out, Isa. xlii. 16. All other ways, all 
 paths but this, go down to the chambers of death ; they all lead to 
 walk contrary to God. 
 
 4. But suppose all this, — that agreement be made, acquaintance 
 given, and a way provided ; yet if we have no strength to walk in 
 that way, what will all this avail us? This also, then, must be added ; 
 of ourselves we are of no strength, Rom. v. 6, — poor weaklings, not 
 able to go a step in the ways of God. When we are set in the way, 
 either we throw ourselves down, or temptations cast us down, and we 
 make no progress: and the Lord Jesus tells us plainly, that "without 
 Lira we can do nothing," John xv. 5 ; not any thing at all that shall 
 have the least acceptation with God. Neither can all the creatures 
 in heaven and earth yield us the least assistance. Men's contending 
 to do it in their own power, comes to nothing. This part of this 
 wisdom also is hid in Christ. All strength to walk with God is from 
 him. " I can do all things through Christ, which strengthenetli me/'
 
 110 OF COMMUNION WlTii THE SON JESUS CHRIST. 
 
 saitli St Paul, Phil. iv. 13, who denies that of ourselves we have any 
 sufficiency, 2 Cor. iii. 5. We that can do nothing in ourselves, we 
 ai-e such weaklings, can do all tilings in Jesus Christ, as giants; and 
 therefore in him wo are, against all oppositions in our way, "more than 
 conquerors," Rom. viii. 37; and that because "from his fulness we 
 receive grace for grace," John i. 16. From him have we the Spirit 
 of life and power, whereby he bears, as on eagles' wings, swiftly, safely, 
 in the paths of walking with God. Any step that is taken in any 
 way, by strength that is not immediately from Christ, is one step 
 towards hell. He first takes us by the arm and teaches us to go, 
 until he leads us on to perfection. He hath milk and strong meat 
 to feed us; he strengthens us with all might, and is with us in our 
 running the race that is set before us. But yet, — 
 
 5. Whence should we take this confidence as to walk with God ; 
 even our God, who is "a consuming fire?" Heb. xii. 29. Was there not 
 such a dread upon his people of old, that it was taken for granted 
 among them that if they saw God at any time, it was not to be en- 
 dured, — they must die ? Can any, but with extreme horror, think of 
 that dreadful appearance that he made unto them of old upon mount 
 Sinai ; until Moses himself, who was their mediator, said, " I exceed- 
 ingly fear and quake?" Heb. xii. 21, and all the people said, " Let 
 not God speak with us, lest we die?" Exod. xx. 19. Nay, though 
 men have apprehensions of the goodness and kindness of God, yet 
 upon any discovery of his glory, how do they tremble, and are filled 
 with dread and astonishment ! Hath it not been so with the 
 "choicest of his saints?" Hab. iii. 16; Isa. vi, 5; Job xlii. 5, 6. 
 Whence, then, should we take to ourselves this boldness, to walk with 
 God ? This the apostle will inform us in Heb. x. 19; it is " by the 
 blood of Jesus:" so E})h. iii. 12, " In him we have boldness, and 
 access with confidence;" — not standing afar off, like the peojole at the 
 giving of the law, but drawing nigh to God with boldness; and that 
 upon this account: — The dread and terror of God entered by sin; 
 Adam had not the least thought of hiding himself until he had sinned. 
 The guilt of sin being on the conscience, and this being a common 
 notion left in the hearts of all, that God is a most righteous revenger 
 thereof; tliis fills men with dread and horror at an apprehension of 
 his presence, fearing that he is come to call their sins to remembrance. 
 ISiow, the Lord Jesus, by the sacrifice and the atonement that he hath 
 made, hath taken away this conscience of sin ; that is, a dread of re- 
 venge from God upon the account of the guilt thereof. He hath 
 removed the slaying svv'ord of the law, and on that account gives us 
 great boldness with God; discovering him unto us now, no longer as 
 a revenging Judge, but as a tender, merciful, and reconciled Father. 
 Moreover, whereas there is on us by nature a spirit of bondage, filling 
 usv.ith innumerable tormenting fears, he takes it away, and gives us
 
 OF COMMUNION WITH THE SON JESUS CHRIST. Ill 
 
 " the Spirit of adoption, wliereby we cry Abba, Father," and behave 
 ourselves with confidence and gracious boklness, as children: for 
 "where the Spirit of the Lord is, there is liberty," 2 Cor. iii. 17; that is, 
 a freedom from all that dread and terror which the administration of 
 the law brought with it. Now, as there is no sin that God will more 
 severely revenge than any boldness that man takes with him out of 
 Christ ; so there is no grace more acceptable to him than that boldness 
 which he is pleased to afford us in the blood of Jesus. There is, then, — 
 
 6. But one thing more to add ; and that is, that two cannot walk 
 together unless they have the same design in hand, and aim at the 
 same end. This also, in a word, is given us in the Lord Jesus. The 
 end of God is the advancement of his own glory; none can aim at 
 this end, but only in the Lord Jesus. The sum of all is, that the 
 whole Vv'isdom of our walking with God is hid in Christ, and from 
 him only to be obtained ; as hath been manifest by an enumeration 
 of particulars. 
 
 And so have I brought my first demonstration of what I intended 
 unto a close, and manifested that all true wisdom and knowledge is 
 laid up in, and laid out by, the Lord Jesus ; and this by an induction 
 of the chief particular heads of those things v/herein confessedly our 
 wisdom doth consist. I have but one more to add, and therein I 
 .shall be brief. 
 
 Secondly,^ then, I say this truth will be farther manifested by 
 the consideration of the insufficiency and vanity of any thing else 
 that may lay claim or pretend to a title to wisdom. 
 
 There be two things in the world that do pass under this ac- 
 count: — 1. The one is learning or literature; skill and knowledge of 
 arts, sciences, tongues, yni\\ the knowledge of the things that are past. 
 2. Prudence and skill for the management of ourselves in reference 
 to others, in civil affairs, for public good ; which is much the fairest 
 flower within the border of nature's orardeu. Now, concerningf both 
 these, I shall briefly evince, — (1.) That they are utterly insufficient 
 for the compassing and obtahiing of \h.o?>Q particidar ends whereunto 
 they are designed. (2.) That both of them in conjunction, with 
 their utmost improvement, cannot reach the true general end of 
 wisdom. Both which considerations will set the crown, in the issue, 
 upon the head of Jesus Christ : — 
 
 L Begin we with the first of these, and that as to the first par- 
 ticular. Learning itself, if it v/ere all in one man, is not able to 
 compass the particular end whereto it is designed; which writes 
 " vanity and vexation" upon the forehead thereof. 
 
 The particular end of literature (though not observed by many, 
 
 * The division of whicli fills indicates the second part, is implied, but not 
 expressed, in p. 79, and tlie fir.st paragiaph of p. 80. — Eu.
 
 112 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 men's eyes being fixed on false ends, which compels them in their 
 progress " aberrare a scopo") is none other but to remove some part 
 of that curse which is come upon us by sin. Learning is the product 
 of the soul's struggling with the curse for sin. Adam, at his first 
 creation, was completely furnished with all that knowledge (excepting 
 only things not then in being, neither in themselves nor in any natural 
 causes, as that which we now call tongues, and those things that are 
 the subject of story), as far as it lies in a needful tendency to the 
 utmost end of man, which we now press after. There was no strait- 
 ness, much less darkness, upon his understanding, that should make 
 him sweat for a way to improve, and make out those general concep- 
 tions of things which he had. For his knowledge of nature, it is 
 manifest, from his imposition of suitable names on all the creatures 
 (the particular reasons of the most of which to us are lost) ; wherein, 
 from the approbation given of his nomination of things in the Scrip- 
 ture, and the significancy of what yet remains evident, it is most 
 apparent it was done upon a clear acquaintance with their natu'res. 
 Hence Plato could observe,^ that he was most wise that first imposed 
 names on things ; yea, had more than human wisdom. Were the 
 wisest man living, yea, a general collection of all the wise men in the 
 world, to make an experiment of their skill and learning, in giving 
 names to all living creatures, suitable to their natures and expressive 
 of their qualities, they would quickly perceive the loss they have in- 
 curred. Adam was made perfect, for the whole end of ruling the 
 creatures and living to God, for which he was made; which, without 
 the knowledge of the nature of the one and the will of the other, he 
 coidd not be. All this being lost by sin, a multiphcation of tongnies 
 also being brought in, as a curse for an after rebellion,^ the whole 
 design of learning is but to disentangle the soid from this issue of 
 sin. Ignorance, darkness, and blindness, is come upon the under- 
 standing; acquaintance with the works of God, spiritual and natural, 
 is lost; strangeness of communication is given, by multiplication of 
 tongues ; tumultuating of passions and affections, with innumerable 
 darkening prejudices, are also come upon us. To remove and take 
 this away — to disentangle the mind in its reasonings, to recover an 
 acquaintance with the works of God, to subduct the soul from under 
 the effects of the curse of division of tongues — is the aim and tendence 
 of literature. This is the "ahquid quo tendit;" and he that hath 
 any other aim in it, " Passim sequitur corvum testaque lutoque."* 
 Now, not to insist upon that vanity and vexation of spirit, with the 
 
 1 OT^a/ /Am lya rov aXrifurTceTov Xoyov vs^) rovrav uioct, Z "Saix^arii, fi.u%u> rtvu dvya/iit 
 iltxi r, uv^^w^iiav, Tr,v ^ifi'ivn" "ra -^001701, evofji.a'ra, ro7f ir^a.y(i.ariM. — PlatO in Cratylo. 
 
 ' Gen. xi. 3, etc. 
 
 2 These words are borrowed from Pers., Sat. iii. GO, 61, in allusion to the fruit- 
 less pursuit of any object by the use of inadequate means. — Eix
 
 OF COMilUNION WITH THE SON JESUS CHRIST. ll^ 
 
 innumerable evils wherewith this enterprise is attended, this is that 
 I only say, it is in itself no way sufficient for the attainment of its- 
 end, which -wTites vanity upon its forehead with characters not to be 
 obliterated. To this purpose I desire to observe these two things: — 
 
 (1.) That the knowledge aimed at to be recovered was given unto 
 man in order to his walking with God, unto that supernatural end 
 whereunto he was appointed. For after he was furnished with all 
 his endowments, the law of life and death was given to him, that he 
 might know wherefore he received them. Therefore, knowledge in 
 him was spiritualized and sanctified: even that knowledge which he 
 had by nature, in respect of its principle and end, was spiritual. 
 
 (2.) That the loss of it is part of that curse which was inflicted 
 on us for sin. Whatever we come short in of the state of the first 
 man in innocency, whether in loss of good or addition of evil, it is 
 all of the curse for sin. Besides, that blindness, ignorance, darkness, 
 deadness, which is everywhere ascribed to us in the state of nature, 
 doth fully comprise that also whereof we speak. 
 
 On these two considerations it is most apparent that learning can- 
 no way of itself attain the end it aimeth at. For, — 
 
 [1.] That light which by it is discovered (which, the Lord knows, 
 is very little, weak, obscure, imperfect, uncertain, conjectural, for a 
 great part only enabling men to quarrel with and oppose one another, 
 to the reproach of reason, yet I say, that which is attained by it) is 
 not in the least measure by it spiritualized, or brought into that 
 order of living to God, and with God, wherein at first it lay. This is 
 wholly beyond its reach. As to this end, the apostle assures us that 
 the utmost issue that men come to, is darkness and folly, Rom. i. 21, 22. 
 Who knows not the profound inquiries, the subtile disputations, the 
 acute reasonings, the admirable discoveries of Socrates, Plato, and 
 Aristotle, and others ? What, as to the purpose in hand, did they 
 attain by all their studies and endeavours? ''EiJjupav&riSav, says the 
 apostle, — " They became fools." He that, by general Qonsent, bears 
 the crown of reputation for wisdom from them all, with whom to have 
 hved was counted an inestimable happiness,^ died like a fool, sacri- 
 ficing a cock to ^sculapius. And another [apostle assures us], that 
 Jesus Christ alone is " the true Light," that lighteth us, John i. 9. 
 And there is not any that hath any true light, but what is imme- 
 diately from him. After all the learning of men, if they have nothing 
 else, they are still natural men, and perceive not the things of God. 
 Their hght is still but darkness; and how great is that darkness! It 
 is the Lord Jesus alone who is anointed to open the eyes of the blind. 
 Men cannot spiritualize a notion, nor lay it in any order to the glori- 
 
 ' 'Ei Si ri( rZii kpirnf i(pii/nivuf c^^iXtjttairi^u rm lux^artv; ffVMiyiiiiTS, \kuiov lyui rot 
 
 Silica &^io/i.axa^i(rTtiraTii» vc/xi^u. — Xcnoph. apol. pro Socrat. ad liiieni. 
 
 VOL. II. 8
 
 114 OF COMMUNION "WITH THE SON JESUS CHRIST. 
 
 fying of God. After all their endeavoiirs, they are still blind and 
 dai-k, yea, darkness itself, kno-wing nothing as they should. I know 
 how the men of these attainments are apt to say, " Arc we LHnd 
 also?" with gi-eat contempt of others; but God hath blasted all their 
 pride :^ " Where," saith he, " is the wise? where is the scribe," etc., 
 1 Cor i. 20. I shall not add what Paul hath farther cautioned us, 
 to the seeming condemning of philosophy as being fitted to make 
 spoil of souls ; nor what ^ Tertulhan with some other of the ancients 
 have spoken of it ; being very confident that it was the abuse, and not 
 the true use and advantage of it, that they opposed. But, — 
 
 [2.] The darkness and ignorance that it strives to remove, being 
 come upon us as a curse, it is not in the least measure, as it is a 
 curse, able to remove it or take it away. He that hath attained to 
 the greatest height of literature, yet if he hath nothing else, — if he 
 have not Christ,— is as much under the curse of bhndness, ignorance, 
 stupidity, duhiess, as the poorest, silliest soul in the world. The curse 
 is only removed in him who was made a curse for us. Every thing 
 that is penal is taken away only by him on whom all our sins did 
 meet in a way of punishment ; yea, upon this account. The 'more 
 abilities the mind is furnished withal, the more it closes with the 
 curse, and strengthens itself to act its enmity against God. All that 
 it receives doth but -help it to set up high thoughts and imagina- 
 tions ac^ainst the Lord Christ. So that this knowledge comes short 
 of what in particular it is designed unto ; and therefore cannot be that 
 solid wisdom we are inquiring after. 
 
 There be simdry other things whereby it were easy to blur the 
 countenance of this wisdom ; and, from its intricacy, difficulty, uncer- 
 tainty, unsatisfactoriness, — betraying its followers into that which they 
 
 ' " O Sapientia superba irridens Christum crucifixum !" — August. Expos, in 
 Joh. Trac. 2, de'cap.,1. 
 
 ^ " Hsoreses a philosophia subornantur. Inde .ffiones, et fornise nescio qiuc, 
 trinitas liominis apud Valentinum, Platonicus fuerat: inde Marcionis Deus melior 
 de tianquillitate, a Stoicis venerat. Et ut anima interire dicatur, ab Epicureis 
 observatur, et ut carnis restitutio negetur, de una, omnium philosopborum scholu 
 
 sumitur: Quid ergo Atbenis et Hierosolymis ? quid Academic et Eccle- 
 
 siai ? quid hsereticis et Christianis ? Nostra institutio de portion Salomonis est. 
 Nobis curiositate opus ncn est post Jesum Christum; nee inquisitione post evan- 
 golium. Cum credimus, nihil desideramus ultra credere. Hoc enirn prius credi- 
 mus, nou esse quod ulti-a credere dcbeamus." — Tertul. de Prasscript. ad Ha^ret. 
 [cap. vii.] 
 
 — — 'E'Tt/ojj^E^ ixavai in <ruv ^^aii^tif/.ivav <ra rZv ^iXoffoipav vfiav iXriXiyxrai <Jt^a,y[i.arc<, 
 siar,; ayto'ia; xa) k-jri.r7)i tpavUra vXri^n. x.. t. X. — Jnst. Mart, ad GraJC. Cohort, [c. xi.] 
 Moueov 1^0/ (piXoi tirxi Xoyuv xXtos, ou; trvia.ynpa.)! 
 'AvToXiJi Tj, dviri; t:, xa'i ' Y.'/.Xa,di!; iv^o; A^jjva;, 
 ToTs i'rTt !r«XX' ifioyviffa, ViXvs ^^'ovo-j, aXXa. xu) avTovs 
 
 E'i%ayra; //.lyaXeio Ssou Xoyai o; fa xecXv'jTrn 
 
 HufTa (poivi; ^ooriyis b't^Z'Ttov •jroXuiiVia fjuilci 
 
 Greg. N^z. Car. i. de Ileb. Suis.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 115 
 
 most profess to avoid, blindness and folly, — to ^NTite upon it"vanity and 
 vexation of spirit." I hope I shall not need to add any thing to clear 
 myself for not giving a due esteem and respect unto literature, my 
 intendment being only to cast it down at the feet of Jesus Christ,* 
 and to set the crown upon his head. 
 
 2. Neither can the second part of the choicest wisdom out of Christ 
 attain the peculiar end whereunto it is appointed; and that is pru- 
 dence in the management of civil affairs, — than which no perishing 
 thing is more glorious, — nothing more usefid for the common good 
 of human kind. Now, the immediate end of this prudence is to keep 
 the rational ivorld in bounds and order, to draw circles about the 
 sons of men, and to keep them from passing then- allotted bound<i 
 and limits, to the mutual disturbance and destruction of each other. 
 All manner of trouble and disturbance ariseth from irregularity : one 
 man breaking in upon the rights, usages, interests, relations of another, 
 sets this world at variance. The sum and aim of all wisdom belov;- 
 is, to cause aU things to move in their proper sphere, whereby it would 
 be impossible there should be any more interfering than is in the 
 celestial orbs, notwithstanding all their divers and various motions: to 
 keep aU to their own allotments, within the compass of the lines that 
 are fallen unto them, is the special end of this wisdom. 
 
 Now, it will be a very easy task, to demonstrate that aU civil pru- 
 dence whatever^ (besides the vexation of its attainment, and loss 
 being attained) is no way able to compass this end. The present 
 condition of affairs throughout the world, as also that of former ages, 
 will abundantly testily it; but I shall farther discover the vanity of 
 it for this end in some few observations. And the 
 
 (1.) First is, That, through the righteous judgment of God lopping 
 off the top flowers of the pride of men, it frequently comes to pass 
 that those who are furnished with the greatest abilities of this kind 
 do lay them out to a direct contrary end unto that which is their 
 natural tendency and aim. From whom, for the most part, are all 
 the commotions in the world, — the breaking up of bounds, setting the 
 whole frame of nature on fire? is it not from such men as these? 
 Were not men so wise, the world, perhaps, would be more quiet, when 
 the end of wisdom is to keep it in quietness. This seems to be a 
 curse that God hath spread upon the wisdom of the world, in the most 
 in whom it is, that it shall be employed in direct opposition to its 
 proper end. 
 
 (2.) That God hath made this a constant path towards the ad- 
 vancement of his own glory, even to leaven the wisdom and the 
 counsels of the Avisest of the sons of men with folly and madness, 
 
 iuvi/ilf old ir^uafiiy, cu rrivixau^' hfici; "iihacxiii iZ t^oonut. — Excerp. CX ISlCOStrut.
 
 116 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 that they shall, in the depth of their policy, ^ advise things for the 
 compassing of the ends they do propose as unsuitable as any thing 
 that could proceed out of the mouth of a child or a fool, and as- 
 ^directly tending to their own disappointment and ruin as any thing 
 that could be invented against them. " He destroys the wisdom of 
 the Avise, and brings to nothing the understanding of the prudent," 
 1 Cor. i. 19. This he largely describes, Isa. xix. 11-14 Drunken- 
 ness and staggering is the issue of all their wisdom ; and that upon 
 this account, — the Lord gives them the spirit of giddiness. So also> 
 Job V. 12-14. They meet with darkness in the day-time:^ when all 
 things seem clear about them, and a man would wonder how men 
 should miss their way, then will God make it darkness to such as 
 these. So Ps. xxxiii. 10. Hence God, as it were, sets them at work,, 
 and undertakes their disappointment, Isa. viii. 9, 10, " Go about 
 your counsels," saith the Lord, " and I will take order that it shall 
 come to nought." And, Ps. ii. 3, 4, when men are deep at their plots 
 and contrivances, God is said to have them in derision, to laugh them 
 to scorn, seeing the poor worms industriously working out then- own 
 ruin. Never was this made more clear than in the days wherein 
 we live. Scarcely have any wise men been brought to destruction, 
 but it hath evidently been through their ovfii folly; neither hath the 
 Avisest counsel of most been one jot better than madness. 
 
 (3.) That this "wisdom, which should tend to universal quietness, 
 hath almost constantly given universal disquietness unto themselves 
 in whom it hath been most eminent. " In much wisdom is much 
 gi'ief," Eccles. i. 1 8. And in the issue, some of them have made away 
 with themselves, as Ahithophel; and the most of them have been 
 violently despatched by others. There is, indeed, no end of the folly 
 of this Avisdom.^ The great men of the world carry away the repu- 
 tation of it ; — really it is found in few of them. They are, for the 
 most part, common events, whereunto they contribute not the least 
 mite, which are ascribed to their care, vigilancy, and foresight. Mean 
 men, that have learned to adore what is above them, reverence the 
 meetings and conferences of those who are in greatness and esteem. 
 Their weakness and folly is little known. Where this wisdom hath 
 been most eminent, it hath dwelt so close upon the borders of atheisni;, 
 been attended with such falseness and injustice, that it hath made 
 its possessors wicked and infamous. 
 
 ' " Isthuc est sapere, non quod ante pedes modh est, 
 Videre; sed etiam ilia qua) futura sunt, 
 Prospicero." — Teren. Adelph. 3, 3, 33. 
 » Isa. xxix. 14, xlvii. 10; Jer. xlix. 7; Gbad. 8. 
 ' " Prudens futuri teinporis exitum 
 Caliginosa nocte premit Deus : 
 i Ridetque, si mortalis ultra 
 
 Fas trepidat."— Ilorat., Od. iii. 29, 29.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 117 
 
 I shall not need to give any more instances to manifest the in- 
 ■sufficiency of this \visdom for the attaining of its own peculiar and 
 immediate end. This is the vanity of any thing whatever, — that it 
 ■comes short of the mark it is dhected unto. It is far, then, from 
 being true and solid wisdom, seeing on the forehead thereof you may 
 read " Disappointment." 
 
 And this is the first reason why true wisdom cannot consist in 
 either of these, — because they come short even of the particular and 
 immediate ends they aim at. But, — 
 
 Secondly, Both these in conjunction, with their utmost improve- 
 ment, are not able to reach the true general end of wisdom. This 
 assertion also falleth under an easy demonstration, and it were a 
 facile thing to discover their disability and unsuitableness for the 
 true end of -wisdom; but it is so professedly done by him who had 
 the largest portion of both of any of the sons of men (Solomon in his 
 Preacher), that I shall not any farther insist upon it. 
 
 To draw, then, unto a close : — if tnie and solid wisdom is not in the 
 least to be found amongst these, if the pearl be not hid in this field, if 
 these two are but vanity and disappointment, it cannot but be to no 
 purpose to seek for it in any thing else below, — these being amongst 
 them incomparably the most excellent ; and therefore, with one accord, 
 let us set the crown of this wisdom on the head of the Lord Jesus. 
 
 Let the reader, then, in a few words, take a view of the tendency 
 of this whole digression. To draw our hearts to the more cheerful 
 entertainment of and delight in the Lord Jesus, is the aim thereof 
 If all wisdom be laid up in him, and by an interest in him only to 
 be attained, — if all things beside him and without him that lay claim 
 thereto are folly and vanity, — let them that would be wise learn where 
 to repose theh souls. 
 
 CHAPTER IV. 
 
 Of communion with Christ in a conjugal relation in respect of consequential affec- 
 tions — His dchght in his saints first insisted on, Isa. Ixii. 5; Cant. iii. 11; 
 Prov. viii. 31 — Instance of Christ's delight in believers — He reveals his whole 
 heart to them, John xv. 14, 15; himself, John xiy. 21 ; his kingdom; 
 enables them to communicate their mind to him, giving them assistance, a 
 •way, boldness, Rom. viii. 2G, 27 — The saints delight in Christ; this mani- 
 fested Cant. ii. 7, viii. C — Cant. iii. 1-5, opened — Their delight in his servants 
 and ordinances of worship for his sake. 
 
 ^The communion begun, as before declared, between Christ and 
 the soul, is in the next place carried on by suitable consequential 
 
 ' The division to which reference is here made will be found on page 56. The 
 figure [2.] should have been inserted at the head of this chapter, to correspond
 
 118 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 affections, — affections suiting such a relation. Christ having given 
 himself to the soul, loves the soul ; and the soul having given itself 
 luito Christ, loveth him also. Christ loves his own, yea, " loves them 
 to the end," John xiii. 1 ; and the saints they love Christ, they " love 
 the Lord Jesus Christ in sincerity," Eph. vi. 24. 
 
 Now the love of Chiist, wherewith he follows his saints, consists in. 
 these four things: — I. Delight. II. Valuation. III. Pity, or compassion. 
 IV. Bounty. The love, also, of the saints unto Christ may be re- 
 feiTcd to these four heads :— Delight ; Valuation ; Chastity ; Duty. 
 
 Two of these are of the same kind, and two distinct; as is required 
 in this relation, wherein aU things stand not on equal terms. 
 
 I. The first thing on the part of Christ is delight Delight is the 
 flowing of love and joy, — the^ rest and complacence of the mind in a 
 suitable, desirable good enjoyed. Now, Christ delights exceedingly 
 in his saints: "As the bridegroom rejoiceth over the bride, so shall 
 thy God rejoice over thee," Isa. Ixii. 5. Hence he calleth the day of 
 his espousals, the day of the "gladness of his heart," Cant. iii. 11. 
 It is kno^^^l 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 unto. This is in Christ answer- 
 able to the relation he takes us into. His heart is glad in us, without 
 sorrow. And every day whilst we live is his wedding-day. It is 
 said of him, Zeph. iii. 17, " The Lord thy God in the midst of thee" 
 (that is, dwelling amongst us, taking our nature, John i. 14) " is 
 mighty; he will save, he will rejoice over thee with joy; he will rest 
 in his love, he will joy over thee with singing;" which is a full descrip- 
 tion of delight, in all the parts of it, — -joy and exultation, rest and 
 complacence. " I rejoiced," saith he, " in the habitable j^arts of the 
 earth, and my delights were with the sons of men," Prov. viii. 31. 
 The thoughts of communion with the saints were the joy of his heart 
 fiom eternity. On the compact and agreement that was between his 
 Father and him, that he should divide a portion with the strong, and 
 save a remnant for his inheritance, his soul rejoiced in the thoughts' 
 of that pleasure and delight which he would take in them, when he 
 should actually take them into communion with himself. Therefore 
 in the preceding verse it is said he was by him as V''^^ ; say we, " As 
 one brought up with him," " alumnus;" the LXX render it apiMoZ^ouaa' 
 and the Latin, with most other translations, " cuncta componens," or 
 " disponens." The word taken actively, signifies him whom another 
 
 •with [1.] on that page. The insertion of it, liowever, would liave. required great 
 chann;es, and rendered the subsequent numeration very obscure. — Ed. 
 
 ' 'il5ov/j fixXXtt)! iv ii^ifiia lirrit, « \^ ntunrti. — Arist. Eth., lib. vii., cap. 14. TlXuii %\ 
 T^y Wt^yiiat h nOivn. — Id. 1. 10, C. 4.
 
 OF COMMUNION WITH THE SON JESUS CHRIST, 1 19 
 
 takes into his care to breed up, and disposeth of things for his advan- 
 tage. So did Christ take us then into his care, and rejoiced in the 
 thoughts of the execution of his trust. Concemrng them he saith, 
 " Here will I dwell, and here will I make my habitation for ever." 
 For them hath he chosen for his temple and his dwelling-place, be- 
 cause he delighteth in them. This makes him take them so nigh 
 himself in every relation. As he is God, they are his temple; as he 
 is a king, they are his subjects, — he is the king of saints; as he is a 
 head, they are his body, — he is the head of the church ; as he is a 
 first-born, he makes them his brethren, — " he is not ashamed to call 
 them brethren." 
 
 I shall choose out one particular from among many as an instance 
 for the proof of this thing; and that is this: — Christ reveals his se- 
 crets, his mind, unto his saints, and enables them to reveal the secrets 
 of their hearts to him; — an evident demonstration of great delight. 
 It was Samson's carnal delight in Delilah that prevailed with him 
 to reveal unto her those things which were of greatest concernment 
 unto him ; he will not hide his mind from her, though it cost him his 
 life. It is only a hozom friend unto whom we will unbosom ourselves. 
 Neither is there, possibly, a greater evidence of delight in close com- 
 munion than this, that one will reveal his heart imto him whom he 
 takes into society, and not entertain him with things common and vul- 
 garly known. And therefore have I chose this instance, from amongst 
 a thousand that might be given, of this delight of Christ in his saints. 
 
 He, then, communicates his mind unto his saints, and unto thevi 
 only; — his mind, the counsel of his love, the thoughts of his heart, 
 ' the purposes of his bosom, for our eternal good ; — his mind, the ways 
 of his grace, the workings of his Spirit, the rule of his sceptre, and 
 the obedience of his gospel.^ All spiritual revelation is by Christ. 
 He is " the true Light, that lighteth every man that cometh mto the 
 world," John i. 9. He is the " Day-spring," the " Day-star," and the 
 " Sun ;" so that it is impossible any light should be but by him. From 
 him it is that " the secret of the Lord is with them that fear him, 
 and he shows them his covenant," Ps. xxv. 14; as he expresses it at 
 large, John xv. 14, 15,^ "Ye are my friends, if ye do whatsoever I 
 command you. Henceforth I call you not servants; for the servant 
 knoweth not what his lord doeth: but I have called you friends; for^ 
 all things that I have heard of my Father I have made known unto 
 you." He makes them as his friends, and useth them as friends, — as 
 
 , ' Mai. iv. 2; Luke i. 78; 2 Pet. i. 19. 
 
 ' " Voluntatein Dei nosse quisquam desiderat? fiat amicus Deo, quia si volun- 
 tatem hominis uossc? vellet, cujus amicus nou csset, omuL's ejus impudentiam et 
 Btultitiam dcriderent." — August, de Gen. Cent. Man., lib. i. cap. 2. 
 
 * " Vox «ravr« ex subjecta materia, restrictioiicm ad doctriuaui salutis requirit." 
 •— Tarnov. in loc.
 
 120 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 bosom friends, iu whom he is dehglited. He makes known all his 
 mind unto them ; every thing that his Father hath committed to him 
 as Mediator to be revealed, Acts xx. 24. And the apostle declares 
 how this is done, 1 Cor. ii. 10, 11, " ' God hath revealed these things 
 unto us by his Spurit;' for we have received him, 'that we might know 
 the thmgs that are freely given us of God.'" He sends us his Spurit, 
 as he promised, to make knoAvm his mind unto his saints, and to lead 
 them into all tmth. And thence the apostle concludes, " We have 
 known the mmd of Christ," verse 16; " for he useth us as friends, and 
 declareth it unto us," John i. 18. There is not any thing in the heart 
 of Christ, wherein these his friends are concerned, that he doth not 
 reveal to them. All his love, his good-will, the secrets of his cove- 
 nant, the paths of obedience, the mystery of faith, is told them. 
 
 And all this is spoken in opposition to unhelievers, with whom he 
 hath no communion. These know nothing of the mind of Christ as 
 they ought : " The natm\al man receiveth not the things that are of 
 God," 1 Cor. ii. 14 There is a wide difference between understand- 
 ing the doctrine of the Scri2:)ture as in the letter, and a true knowing 
 the mind of Christ. This we have by special unction from Christ, 
 1 John ii. 27, " We have an unction from the Holy One, and we know 
 all things," 1 John ii. 20. 
 
 Now, the things which in this communion Christ reveals to them 
 that he delights in, may be referred to these two heads: — 1. Him- 
 self. 2. His kingdom. 
 
 1. Himself John xiv. 21, " He that loveth me shall be loved of 
 my Father; and I will love him, and will manifest myself unto him;" 
 — " manifest myself in all my graces, desirableness, and loveliness ; 
 he shall know me as I am, and such I will be unto him, — a Saviour, 
 a Redeemer, the chiefest of ten thousand." He shall be acquainted 
 with the true worth and value of the pearl of price; let others look 
 upon him as having neither form nor comeliness, as no way desirable, 
 he will manifest himself and his excellencies unto them in whom he 
 is delighted, that they shall see him altogether lovely. He will vail 
 himself to all the world; but the saints with open face shall behold 
 his beauty and his gloiy, and so be translated into the image of the 
 same glory, as by the Spuit of the Lord, 2 Cor. iii. 18. 
 
 2. His kingdom. They shall be acquainted with the government 
 of his Spirit m their hearts ; as also with his rule and the adminis- 
 tration of authority in his word, and among his churches. 
 
 (1.) Thus, in the first place, doth he manifest his delight in his 
 saints, — he communicates his secrets unto them. He gives them to 
 know his person, his excellencies, his grace, his love, his kingdom, his 
 will, the riches of his goodness, and the bowels of his mercy, more and 
 more, when the world shall neither see nor know any such thing.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 121 
 
 (2.) He enables bis saints to communicate tbeir mind, to reveal 
 their souls, unto him, tbat so they may walk together as intimate 
 friends. Christ knows the minds of all. He knows what is in man, 
 ^nd needs not tbat any man testify of him, John ii. 25. He searcheth 
 the hearts and trieth the rems of all, Kev. ii. 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, whe- 
 ther he will or no ; — but that a man can make his heart kno^vn unto 
 Christ, this is consolation. Hence the prayers of the saiats are^ in- 
 cense, odours; and those of others are^ howling, cutting off a dog's 
 neck, offering of swine's blood, — an abomination unto the Lord. Now, 
 three things are required to enable a man to communicate his heart 
 unto the Lord Jesus: — 
 
 [1.] Assistance/or the work; for of ourselves we cannot do it. And 
 this the saints have by the Spirit of Jesus, Eom. viii. 26, 27, " Like- 
 wise the Spirit also helpeth our infirmities : for we know not what we 
 should pray for as we ought ; but the Spirit itself maketh iatercession 
 for us with groanings which cannot be uttered. And he that searcheth 
 the hearts knoweth what is the mind of the Spirit, because he maketh 
 intercession for the saints according to the will of God." All endea- 
 vours, all attempts for communion with God, without the supplies of 
 the Spirit of supplications, without his effectual working in the heart, 
 is of no value, nor to any purpose. And this opening of our hearts 
 and bosoms to the Lord Jesus is that wherein he is exceedingly de- 
 lighted. Hence is that affectionate call of his unto us, to be treating 
 with him on this account. Cant. ii. 14, "0 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 con- 
 dition, in the most unlikely place of abode, — then doth he call for this 
 communication of itself by prayer to him; for which he gives the 
 assistance of the Spirit mentioned. 
 
 [2.] A way whereby to approach unto God with our desires. 
 This, also, we have by him provided for us, John xiv. 5, 6, " Thomas 
 saith unto Jesus, Lord, we know not whither thou goest; and how can 
 we know the way? Jesus saith unto him, I am the* way; no man 
 Cometh unto the Father, but by me." That way which we had of 
 going unto God at our creation is quite shut up by sin. The sword 
 of the law, which hath fire put into it by sin, turns every way, to stop 
 all passages unto communion with God. Jesus Christ hath " conse- 
 crated a" new and living Avay" (for the saints) " through the vail, 
 
 ' Rev. viii. 3. ^'Ilos.vii. 14; Isa.lxvi. 3; Prov.xxviii.O. »" Vera via vitac." — Bez, 
 * " Via nullius ante trita solo. Uoit^aroi k») Zurav, recens iuterfectam; tamen 
 •viventem."
 
 122 OF COMMUNION WITH THE SON JESUS CHRIST, 
 
 that is to say, his flesh," Heb. x. 20. 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 gi-acc; none comes to God but by him. "By 
 him we have an access in one Spirit unto the Father," Eph. ii. 18. 
 These two things, then, the saints have for the opening of their hearts 
 at the throne of grace, — assistance and a way. The assistance of the 
 Spirit, without which they are nothing ; and the way of Christ's me- 
 diation, without which God is not to be approached unto. 
 
 [3.] Boldness to go unto God. The voice of sinners in them- 
 selves, if once acquainted with the terror of the Lord, is, — " Who 
 iimong us shall dwell with the devouring fire? who among us shall 
 dwell with everlasting burnings?" Isa. xxxiii. 14. And no marvel;^ 
 shame and trembling l)efore God are the proper issues of sin. God 
 vdll revenge that carnal, atheistical boldness which sinners out of 
 Christ do use towards him. But we have now " boldness to enter 
 into the holiest by the blood of Jesus, by a new and living way, 
 which he hath consecrated for us, through the vail, that is to say, his 
 flesh : and having an high priest over the house of God, we may draw 
 near with a true heart, in full assurance of faith," Heb. x. 19, 20. The 
 truth is, such is the glory and terror of the Lord, such the infinite 
 perfection of his holiness, that, on clear sight of it, it will make the 
 Boul conclude that of itself it^ cannot serve him; nor will it be to any 
 advantage, but add to the fierceness of his destruction, once to draw 
 nigh to him. It is in Christ alone, and on the account alone of his 
 oblation and intercession, that we have any boldness to approach unto 
 him. And these three advantages have the saints of communicating 
 their minds unto the Lord Christ, which he hath provided for them, 
 because he delights in them. 
 
 To touch a little by the way, because this is of great importance, I 
 will instance in one of these, as I might in every one, that you may 
 see the difference between a spiritual revealing of our minds unto 
 Christ in this acceptable manner, and that praying upon conviction 
 which others practise ; and this shall be from the first, — namely, the 
 assistance we have by the Sj)irit. 
 
 J St. The Spirit of Christ reveals to us our own wants, that we 
 may reveal them unto him: " We know not what we should pray for 
 as we ought," Rom. viii. 26; no ^teachings under those of the Spirit of 
 God are able to make our souls acquainted with their own wants, — its 
 burdens, its temptations. For a soul to know its wants, its infirmities, 
 
 ' Gen.iii. 8, 9. 
 
 ■' Josh. xxiv. 19; Exod. xx. 19; Deut. v. 25, xviii. 16; Isa. xxxiii. 14; Mic. 
 •vi. 6, 7. * Isa. xxxviii. 14.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 123 
 
 is a heavenly discovery. He that hath this 'assistance, his prayer is 
 more than half made before he begins to pray. His conscience is 
 affected with what he hath to do; his mmd and spirit contend within 
 him, there especially where he finds himself most straitened. He 
 brings his burden on his shoulders, and unloads himself on the Lord 
 Christ. He finds (not by a perplexing conviction, but a holy sense 
 and weariness of sin) where he is dead, where dull and cold, whereui 
 unbeHeving, wherein tempted above all his strength, where the light 
 of God's countenance is wanting. And aU these the soul hath a sense 
 of by the Spirit, — an inexpressible sense and experience. Without 
 this, prayer is not prayer; ''men's voices may be heard, but they speak 
 not in their hearts. Sense of want is the spring of desire ; — natm-al, 
 of natural; sphitual, of spiritual. AVithout this sense given by the 
 Holy Ghost, there is neither desire nor prayer. 
 
 2dly. The expressions, or the words of such persons, come exceed- 
 ing short of the labouring of their hearts; and therefore, in and 
 after theh supphcations, " the Spirit makes mtercession with sighs 
 and groans that cannot be ^uttered." Some men's words go exceed- 
 ingly beyond their hearts. Did their spirits come up to their ex- 
 pressions, it were well. He that hath this assistance can provide no 
 clothing that is large and broad enough to set forth the desires of 
 his heart; and therefore, in the close of his best and most fervent 
 supphcations, such a person finds a double dissatisfaction in them : — 
 
 1. That they are not a righteousness to be rested on; that if God 
 should^ mark what is in them amiss, they could not abide the trial. 
 
 2. That his heart in them is not 'poured out, nor delivered in any 
 j)roportion to the holy desires and labourings that were conceived 
 therein ; though he may in Christ have great refi-eshment by them. 
 The more they [saints] speak, the more they find they have left 
 unspoken. 
 
 Mly. The intercession of the saints thus assisted is according to 
 the mind of God; that is, they are guided by the Spirit to make 
 requests for those thmgs unto God which it is his will they should 
 desire, — which he knows to be good for them, useful and suitable to 
 them, in the condition wherein they are. There are many ways 
 Avhereby we may know when we make our supphcations according 
 to the will of God. I shall instance only in one; that is, when we 
 do it accr)rding to the promise : when our prayers are regulated by 
 the promise, we make them according to the will of God. So David, 
 Ps. cxix. 49, " Remember the word upon which thou hast caused me 
 to hope." He prays, and regulates his desire by the word of promise 
 
 ' '"'Ciriotyrvyx<^^t'*, est advocatorum qui clientibus dcsideria dictant." 
 =« 1 Sam. i. 13. ' Isa. xxxviii. 14; E.xod. xiv. 15. 
 
 * Isa. Ixiv. C; Ps. cxxx. 3.
 
 124 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 "wherein he had trusted. But yet, men may ask that which is in the 
 promise, and yet not liave their prayers regulated by the promise. 
 They may pray for what is in the promise, but not as it is in the 
 promise. So James says some " ask and receive not, because they ask 
 amiss, that they may spend it on their lusts," chap. iv. 3. Though the 
 things Avhich God would have us ask be requested, yet if not accord- 
 ing as he would have us do it, we ask amiss. 
 
 Two things are requhcd, that Ave may pray for the things in the 
 promise, as they are in the promise : — 
 
 (1st.) That Ave look upon them as promised, and promised in Christ ; 
 that is, that all the reason we have whence we hope for attaining 
 the things Ave ask for, is from the mediation and purchase of Christ, 
 in Avhom all the promises are yea and amen. This it is to ask the 
 Father in Christ's name, — God as a father, the fountain ; and Christ 
 as the procurer of them. 
 
 {~dly) That Ave ask for them for the end of the promise, not to 
 spend on our lusts. When Ave ask pardon for sin, Avith secret^ reserves 
 in our hearts to continue in sin, Ave ask the choicest mercy of the 
 covenant, to spend it on our lusts. The end of the promise the 
 apostle tells us, 2 Cor. vii. 1, " Ha\ing these promises, let us cleanse 
 ourselves from all pollution of the flesh and spuit, perfecting holiness 
 in the fear of God." When Ave ask Avhat is in the promise, as it is in 
 the promise, to this end of the promise, our supplications are accord- 
 ing to the AA'ill of God. And this is the first conjugal affection that 
 Christ exerciseth toAA^ards l)'elievers, — he delights in them; Avhich that 
 he doth is evident, as upon other considerations mnumerable, so from 
 the instance given. 
 
 In return hereunto, for the caiTying on of the communion betAveen 
 them, the saints delight in Chi^ist; he is their joy, their croAvn, their 
 rejoicing, their life, food, health, strength, desire, righteousness, sal- 
 vation, blessedness : Avithout him they have noticing ; in him they shall 
 find all things. Gal. vi. 14, " God forbid that I should glory, save in 
 the cross of our Lord Jesus Christ." He hath, from the foundation of the 
 world, been the hope, expectation, desire, and delight of all believers. 
 The promise of him AA^as all (and it Avas enough) that God gave Adam 
 in his inexpressible distress, to relieve and comfort him. Gen. iii. 15. 
 Eve perhaps supposed that the promised seed had been bom in her 
 first-bom, Avhen she said, " I have gotten a man from^ the Lord" (so 
 most properly, ^^ denoting the fourth case) ; and this was the matter 
 
 » Ps. Ixxviii. 35-37. 
 
 ' According to the view to wliicli Owen refers, the preposition should be dropped 
 from the translation, and nx regarded as in apposition with Jehovah, — " I have 
 gotten a man, Jehovah." The particle J^s occurs in this sense, as simply demon- 
 strative, forty times in the first four chapters of Genesis. — Ed.
 
 OF COMJIUNION WITH THE SON JESUS CHRIST. 125> 
 
 of her joy, Gen. iv. 1. Lamech having Noah given to him as a type 
 of Christ and salvation by him, cries out, " This same shall comfort 
 us concerning our work and toil of our hands, because of the ground 
 which the Lord hath cursed," Gen. v. 29 ; he rejoices in him who 
 was to take away the curse, by being made a curse for us. When 
 Abraham was in the height of his glory, returning from the conquest 
 of the kings of the east, that came against the confederate kings of 
 the vale of Sodom, God appears to him with a glorious promise, Gen. 
 XV. 1, " Fear not, Abram: I am thy shield, and thy exceeding gi-eat 
 reward." What now could his soul more desire ? Alas ! he cries (as 
 Reuben afterward, upon the loss of Joseph), " The child is not, and 
 whither shall I go?" Verse 2, " Lord God, what "vvilt thou give me, 
 seeing I go childless?" " Thou hast promised that in my seed shall 
 all the earth be blessed ; if I have not that seed, ah ! what good will all 
 other things do me?" Thence it is said that he "rejoiced to see the 
 day of Christ; he saw it, and was glad," John viii. 56; the thoughts 
 of the coming of Christ, which he looked on at the distance of two 
 thousand years, was the joy and delight of his heart. Jacob, blessing 
 liis sons, lifted up his spirit when he comes to Judah, in whom he 
 considered the Shiloh to come, Gen. xlix. 8, 9; and a httle after,^ 
 wearied with the foresight and consideration of the distresses of his 
 posterity, this he diverts to for his relief, as that great delight of his 
 soul: " I have waited for thy Salvation, God;" — for him who Avas 
 to be the salvation of his people. But it would be endless to instance 
 in particulars. Old Simeon sums up the whole: Christ is God's 
 salvation, and Israel's glory, Luke ii. 30, 31; and whatever was called 
 the glory of old, it was either himself or a type of him. The glory 
 of man is their delight. Hence, Haggai ii. 7, he is called " The 
 Deske of all nations." Him whom their soul loves and delights in, 
 [they] desire and long after. So is the saints' delight in him made 
 a description of him, by way of eminence, Mai. iii. 1 : " The Lord 
 whom ye seek shall suddenly come to his temple, even the messen- 
 ger of the covenant whom ye delight in." " He whom ye seek, 
 whom ye delight in," is the description of Christ. He is their delight 
 and desirable one, the person of their desire. To fix on something in 
 particular : — 
 
 In that pattern of communion with Jesus Christ which we have 
 •in the Canticles, this is abimdantly insisted on. The spouse tells us 
 that she sits down under his sliadow with great delight, Cant. ii. 3. 
 And this delight to be vigorous and active, she manifests several ways; 
 wherein we should labour to find our hearts in Hke manner towards 
 him: — 
 
 1. By her exceeding great care to keep his company and society, 
 when once she had obtained it, chap. ii. 7, "I charge you, ye
 
 126 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 daughters of Jerusalem, by the roes, and by the hinds of the field, 
 that ye stir not up, nor awake my love till he please." Having 
 obtained sweet communion with Christ, described in the verses fore- 
 going (of which before), here she expresseth her delight in it and de- 
 sire of the continuance of it; and therefore, following on the allusion 
 formerly insisted on, she speaks as one would do to her companion, [as 
 one] 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, or to remove from that 
 dispensation wherein he seemed to take that rest in her. " stir him 
 not up until he please ! " that^ is, never, i^^n^^l, — love itself in the ab- 
 stract, to express a Td&oi, or earnest affection; for so that word is often 
 used. When once the soul of a believer hath obtained sweet and real 
 communion "with Christ, it looks about him, watcheth all temptations, 
 all ways whereby sin might approach, to disturb him in his enjoy- 
 ment of his dear Lord and Saviour, his rest and desire. How doth 
 it charge itself not to omit any thing, nor to do any thing that may 
 interrupt the communion obtained I And because the common en- 
 trance of temptations, which tend to the disturbance of that rest and 
 complacency which Christ takes in the soul, is from delightful diver- 
 sions from actual communion with him ; therefore is desire strong 
 and active that the companions of such a soul, those with whom it 
 doth converse, would not, by their proposals or allurements, divert it 
 into any such frame as Christ cannot delight nor rest in. A be- 
 liever that hath gotten Christ in his arms, is like one that hath found 
 great spoils, or a pearl of price. He looks about him every way, and 
 fears every thing that may deprive him of it. Riches make men 
 watchful ; and the actual sensible possession of him, in whom are all 
 the riches and treasure of God, wall make men look about them for 
 the keeping of him. The line of choicest communion, is a Hne of the 
 greatest sjnritual solicitousness : carelessness in the enjo}Tiient of 
 Christ pretended, is a manifest evidence of a false heart. 
 
 2. The spouse manifests her delight in him, by the utmost im- 
 patience of his absence, with desires still of nearer communion with 
 him.^ Chap. viii. 6, " Set me as a seal upon thine heart, as a seal upon • 
 thine arm: for love is strong as death; jealousy is cruel as the gi'a.ve: 
 the coals thereof are coals of fii'e, which hath a most vehenient flame." 
 The allusion is doubtless from the high priest of the Jews, in liis spi- 
 
 ' ''iEternitatem temporis juxta sensum mysticuin iu so includit, ut alias in Scrip- 
 tara; quia iiunquam a tali somno, id est, conjunctione cum sponso, excitari velit." 
 — ilcr. in loc. a Hag. ii. 21; Jer. xxii. 24.
 
 OF COJEMUNION WITH THE SON JESUS CHRIST. 127 
 
 ritual representation of the church before God. He had a breast- 
 plate which he is said to wear on his heart, Exod. xxviii. 29, wherein 
 the names of the children of Israel were engraven, after the manner 
 of seals or signets, and he bare them for a memorial before the Lord. 
 He had the like also upon his shoulders, or on his arms, verses 11, 12; 
 both representing the priesthood of Christ, who bears the names 
 of all his before his Father in the " holy of holies," Heb. ix. 24. 
 Now the seal on the heart, is near, inward, tender love and care, 
 which gives an impression and image on the heart of the thing so 
 loved. " Set me," saith the spouse, "as a seal upon thine heart;" — 
 " Let me be constantly fixed in thy most tender and affectionate love ; 
 let me always have a place in thhie heart ; let me have an engraving, 
 a mighty impression of love, upon thine heart, that shaU never be ob- 
 Hterated." The soul is never satisfied ^^dth thoughts of Christ's love 
 to it. "0 that it were more, that it were more ! that I were as a ' seal 
 on his heart I'" is its language. The soul knows, indeed, on serious 
 thoughts, that the love of Christ is inconceivable, and cannot be in- 
 creased ; but it would fain work up itself to an apprehension of it : 
 and therefore she adds here, " Set me as a seal upon thine arm." The 
 heart is the fountain, but close and hidden ; the arm is manifestation 
 and power. " Let," saith the spouse, " thy love be manifested to me 
 in thy tender and powerful persuasion of me." Two things are evident 
 in this I'equest : — the continual mindfulness of Christ of the soul, as 
 having its condition still in his eye, engraven on his arm, Isa. xlix. 
 15,1 6, with the exalting of his power for the preservation of it, suit- 
 able to the love of his heart unto it; and the manifestation of the 
 hidden love and care of the heart of Christ unto the soul, being made 
 visible on his arm, or evident by the fruit of it. This is that which 
 she would be assured of; and without a sense whereof there is no 
 rest to be obtained. 
 
 The reason she gives of this earnestness in her supplications, is that 
 which principally evinces her delight in him : " Love is strong as 
 death, jealousy is cruel as the grave," or " hard as hell." This is the 
 intendment of what is so loftily set out by so many metapliors in this 
 and the following verse : — "I am not able to bear the workings of my 
 love to thee, unless I may always have society and fellowship with 
 thee. There is no satisfying of my love without it. It is as the^ grave, 
 that stiU says Give, give. Death is not satisfied without its prey; if 
 it have not all, it hath nothing: let what will happen, if death hath 
 not its whole desire, it hath nothing at all. Nor can it be withstood 
 in its appointed season; no ransom will be taken. So is my love; if 
 I have thee not Avholly, I have nothing. Nor can all the world bribe 
 it to a diversion ; it Avill be no more turned aside than death in its 
 
 ' ProY. XXX. 16.
 
 128 OF COMMTJNION WITH THE SON JESUS CHRIST. 
 
 time. Also, I am not able to bear my jealous tKoughts: I fear thou 
 dost not love me, that thou hast forsaken me; because I know I de- 
 sen-e not to be beloved. These thoughts are hard as hell; they give 
 no rest to my soul : if I find not myself on thy heart and arm, I am 
 as one that lies down in a bed of coals." This also argues a holy 
 greediness of delight. 
 
 8. She farther manifests this by her solicitousness, trouble, and 
 perplexity, in his loss and withdrawings. Men bewail the loss of 
 tliat whose whole enjoyment they delight in; we easily bear the 
 absence of that Avhose presence is not delightful. This state of the 
 spouse is discovered. Cant. iii. 1-3, " By^ night on my bed I sought 
 him whom^ my soul loveth : I sought him, but I found him not. I 
 will rise now, and go about the city in the streets, and in the broad 
 ways I will seek him whom my soul loveth : I sought him, but I 
 found him not. The watchmen that go about the city found me : to 
 whom I said, Saw ye him whom my soul loveth?" It is night now 
 with the soul, — a time of darkness and trouble, or affliction. When- 
 ever Chiist is absent, it is night with a believer. He is the^ sun; 
 if he go down upon them, if his beams be eclipsed, if in his hght 
 they see no light, it is all darkness with them. Here, whether the 
 coming of the night of any trouble on her made her discover Christ's 
 absence, or the absence of Christ made it night with her, is not ex- 
 pressed. I rather think the latter; because, setting that aside, all 
 things seem to be well Avith her. The absence of Christ will indeed 
 make it night, dark as darkness itself, in the midst of all other glow- 
 ing consolations. But is the spouse contented with this dispensa- 
 tion? She is upon her bed, — that is, of ease (the bed, indeed, some- 
 times signifies tribulation, Rev. ii. 22 ; but in this book, everywhere, 
 rest and contentment: here is not the least intimation of any tribu- 
 lation but what is in the want of Christ) ; but in the greatest peace 
 and opportunity of ease and rest, a believer finds none in the absence 
 of Chiist : though he be on his bed, having nothing to disquiet him, he 
 rests not, if Christ, his rest, be not there. She " sought him," Seeking 
 of Christ by night, on the bed (that is, alone, in immediate inquest, 
 and in the dark), hath two parts: — searching of our OAvn souls for 
 the cause of his absence; secondly, searching the promises for his 
 p7^esence. 
 
 (1.) The soul finding not Christ present in his wonted manner, 
 'warming, cherishing, reviving it with love, nigh to it, supping with 
 it, always filling its thoughts with himself, dropping myrrh and sweet 
 
 » Isa. 1. 10. 
 
 ' " Eleganter periphrasi utitur loco nominis proprii, ut vim amoris sui exprimat." 
 — Merc. " Ista repetitio asscnsum indicat et studiuin quo euni quaerebat, et lucero- 
 rcra quo angebatur, quod occurrerc non posset." — Idem. 
 
 » MaL iv. 2.
 
 OF COiOIUNION WITH THE SON JESUS CHRIST. ] 29 
 
 t?.stes of love into it ; but, on the contrary, that other thoughts crowd 
 in and perplex the heart, and Christ is not nigh when inquired after ; 
 it presently inquires into the cause of all this,^ calls itself to an ac- 
 count what it hath done, how it hath behaved itself, that it is not 
 with it as at other times, — that Christ hath mthdrawn himself, and 
 is not nigh to it in the wonted manner. Here it accomplisheth 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 and provocation. " How," saith 
 it, ''have I demeaned myself, that I have lost my Beloved? where 
 have I been wandering after other lovers?" And when the miscar- 
 riage is found out, it abounds in revenge and indignation. 
 
 (2.) Having driven this to some issue, the soul aj)plieth itself to 
 the promises of the covenant, wherein Christ is most graciously exhi- 
 bited unto it; considers one, ponders another, to find a taste of him; — 
 it considers diligently if it can see the delightful countenance and 
 favour of Christ in them or no. But now, if (as it often falls out) 
 the soul finds nothing but the carcase, but the bare letter, in the 
 promise, — if it come to it as to the gTave of Christ, of which it may 
 be said (not in itself, but in respect of the seeking soul), " He is risen, 
 he is not here," — this amazes the soul, and it knows not what to do. 
 As a man that hath a jewel of great price, having no occasion to use 
 it, lays it aside, as he supposes, in a safe place ; in an agony and 
 extremity of want going to seek for his jewel, he finds it not in the 
 place he expected, and is filled with amazement, and knows not what 
 to do ; — so Ls it with this pearl of the gospel. After a man hath sold 
 all that he hath for it, and enjoyed it for a season, then to have it 
 missing at a time of need, it must needs perplex him. So was it with 
 the spouse here. " I sought him," saith she, " but I found him not;" 
 a thing which not seldom befalls us in our communion with Christ. 
 
 But what doth she now do? doth she give over, and search no 
 more? Nay; but says she, verse 2, " 'I will arise;' I will not so 
 give over. I must have Christ, or die. I will now arise," (or, " let me 
 arise,") " and go about this business." 
 
 [1.] She resolves to put herself upon another course, a more vigor- 
 ous inquest : " I Avill arise and make use of other means besides those 
 of private prayer, meditation, self-searching, and inquiring into the 
 promises;" Avhich she had insisted on before. It carries, — 
 
 1st. 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. Abide not in that condition. 
 
 2dly. Diligence. " I will now take another course ; I will leave 
 
 1 2 Cor, xiii. 6. 2 Isa. Hi. 2, Ix. 1. 
 
 VOL. 11. 9
 
 1 oO OF COMMUNION "WITH THE SON JESUS CHEIST- 
 
 no v/ay unattemptcd, no means untried, whereby I may possibly re- 
 cover communion with my Beloved." 
 
 This is the condition of a soul that finds not the wonted presence 
 of Christ in its private and more retired inquiries, — dull in prayei-, 
 Avandcnng in meditations, rare in thoughts of him, — " I will not 
 bear this frame: whatever way God hath appointed, I Avill, in his 
 strength, vigorously pursue, until this frame be altered, and I find my 
 Beloved." 
 
 [2.] Then the way she puts herself upon, is to go about the citif. 
 Not to insist upon particulars, nor to strain the parts of the allegory 
 too far, the city here intended is the city of God, the church; and 
 the passing through the broad and narrow streets, is the diligent in- 
 quuy that the spouse makes in all the paths and ordinances given 
 unto it. This, then, is the next thing the soul addresses itself unto 
 in the want of Christ: — when it finds Imn not in any private endea- 
 vours, it makes vigorous application to the ordinances of public 
 worship ; in prayer, in preaching, in administration of the seals, doth 
 it look after Christ. Indeed, the great inquiry the souls of believers 
 make, in every ordinance, is after Christ. So much as they find of him, 
 so much sweetness and refreshment have they, and no more. Espe- 
 cially when under any desertion, they rise vip to this inquiry: they 
 listen to every word, to every prayer, to find if any thing of Christ, 
 any light from him, any life, any love, appears to them. " Oh, that 
 Christ would at length meet me in this or that sermon, and recover 
 my poor heart to some sight of his love, — to some taste of kindness \" 
 The solicitousness of a believer in his inquest after Christ, when he 
 finds not his presence, either for grace or consolation, as in former 
 days, is indeed inexpressible. Much of the fi;"ame of such a heart is 
 couched in the redoubling of the expression, " I sought him, I souglit 
 him;" setting out an inconceivable passion, and suitably industrious 
 desire. Thus, being disappointed at home, the spouse proceeds. 
 
 But yet see the event of this also : " She sought him, but found him 
 not." It doth sometimes so fall out, all will not do: " They shall seek 
 him, and not find him ;" they shall not come nigh him. Let them that 
 enjoy any thing of the presence of Christ take heed what they do; 
 if they provoke him to depart, if they lose him, it may cost them 
 many a bitter inquiry before they find him again. When a soul 
 jDrays and meditates, searches the promises in private ; when it with 
 earnestness and diligence attends all ordinances in public, and all to 
 get one glimpse of the face of Jesus Christ, and all in vain, it is a sad 
 condition. 
 
 What now follows in this estate? Verse 3, " The watchmen found 
 xne," etc. That these watchmen of the city of God are tlie watchmen 
 and officers of the church, is confessed. And it is of sad consideration,
 
 OF COMMUNION WITH THE SON JESUS CHRIST, 131 
 
 that the Holy Ghost doth sometimes in this hook take notice of them 
 on no good account. Plainly, chap. v. 7, they turn persecutors. It 
 was Luther's saying, " Nunquam periclitatur religio nisi inter reve- 
 rendissimos." Here they are of a more gentle temper, and seeing 
 the poor disconsolate soul, they seem to take notice of her condition. 
 
 It is the duty, indeed, of faithful watchmen, to take notice of -poor, 
 troubled, deserted soids; — not to keep at a distance, but to be willing 
 to assist. And a tmly pressed soul on the account of Christ's absence 
 cannot cover its love, but must be inquuing after him : " Saw ye him 
 whom my soul loveth?" — " This is my condition: I have had sweet 
 enjo}Tnent of my blessed Jesus, — he is now withdrawn from me. Can 
 you help me? can you guide me to my consolation. What acquaint- 
 ance have you with him? when saw you hhn? how did he manifest 
 himself to you, and wherein?" All these labourings in his absence 
 sufficiently discover the soul's dehght in the presence of Christ. Go 
 one step farther, to the discovery that it made of hhn once again, and 
 it will yet be more evident. Yerses 4, 5, " It was but a little that I 
 passed from them, but I found him whom my soul loveth : I held 
 him, and would not let him go, until I had brought him into my 
 mother's house, and into the chamber of her that conceived me. I 
 charge you, ye daughters of Jerusalem," etc. 
 
 First, She tells you how she came to him : " She found hhn ;" — what 
 ways and by what means is not expressed. It often so falls out m 
 our communion with Christ, v,dien private and public means fail, and 
 the soul hath nothing left but luaiting silently and walking humbly, 
 Christ appears; that his so doing may be evidently of grace. Let us 
 not at any time give over in this condition. When all ways are past, 
 the summer and harvest are gone without relief, — when neither bed 
 nor watchmen can assist, — let us wait a little, and we shall see the 
 Salvation of God. Christ honours his immediate absolute actings 
 sometimes, though ordinarily he cro^vns 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. Though he will meet men unexpectedly in his way, 
 yet he will not meet them at all out of it. Let us wait as he hath 
 appointed; let him appear as he pleaseth. How she deals with him 
 when found is nextly declared: " She held him, and would not let him 
 go," etc. They are all expressions of the greatest joy and delight 
 imaginable. The sum is : — having at length come once more to an 
 enjoyment of sweet communion with Christ, the soul lays fast hold 
 on him by faith {yifarsh, " to hold fast," is an act of faith), refuses to 
 pai-t Avith him any more, in vehemency of love, — tries to keep him in 
 ordinances in the house of its mother, the church of God; and so uses 
 all means for the confirming of the mutual love between Christ and
 
 132 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 her: all the expressions, all the allusions used, evidencing delight to 
 the utmost capacity of the soul. Should I pursue all the instances 
 and testimonies that are given hereunto, in that one book of the Song 
 of Solomon, I must enter upon an exposition of the greatest part of 
 it ; which is not my present business. Let the hearts of the saints 
 that are acquainted with these things be allowed to make the close. 
 What is it they long for, they rejoice in ? what is it that satisfies 
 tliem 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, a,nd he alone ? 
 
 This, also, they farther manifest hj their delight in every thing that 
 peculiarly belongs to Christ, as his, in this world. This is an evidence 
 of delight, when, for his sake whom we delight in, we also delight in 
 ever}^ thing that belongs to him. Christ's gxeat interest in this world 
 hes in his people and his ordinances, — his household and their pro- 
 vision. Now in both these do the saints exceedingly delight, for his 
 sake. Take an instance in both kinds in one man, namely, David, Ps. 
 xvi. 3, " In the saints and the excellent" (or the noble) " of the earth 
 is all my delight; my delight in them." Christ says of his church 
 that she is " Hephzi-bah," Isa. Ixii., " My delight in her." Here says 
 David of the same, " Hephzi-bam,— " My delight in them."^ As Christ 
 delights in his saints, so do they in one another, on his account. 
 " Here," says David, " is all my delight." Whatever contentment he 
 took in any other persons, it was nothing in comparison of the delight 
 he took in them. Hence, mention is made of " laymg do-\vn our 
 lives for the brethren," or any common cause wherein the interest of 
 the community of the brethren does lie. 
 
 Secondly, For the ordinances, consider the same person. Ps. xlii., 
 Ixxxiv., and xlviii., are such plentiful testimonies throughout, as we 
 need no farther inquiring; nor shall I go forth to a new discourse on 
 this particular. 
 
 And this is the first mutual consequential act of conjugal affection, 
 in this communion between Christ and believers: — he delights in 
 them, and they delight in him. He dchghts in their prosperity, hath 
 pleasure in it ; they delight in his honour and glory, and in his pre- 
 sence with them. For his sake they delight in his servants (though 
 by the world contemned) as the most excellent in the world ; and in 
 his ordinances, as the wisdom of God ; — which are foolishness to the 
 world.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 133 
 
 CHAPTER V. 
 
 Other consequential affections : — 1. On the part of Christ — He values his saints — 
 Evidences of that valuation:— (1.) His incarnation ; (2.) Exinanition, 2 Cor. 
 viii. 9; Phil. ii. 6, 7; (.3.) Obedience as a servant; (4.) In his death. His 
 valuation of them in comparison of others. 2. Believers' estimation of Christ : 
 
 (1.) They value him above all other things and persons; (2.) Above their 
 
 own lives; (3.) All spiritual excellencies. The sum of all on the part of 
 Christ— The sum on the part of believers. The third conjugal affection — On 
 the part of Christ, pity or compassion — Wherein manifested— Suffering and 
 supply, fruits of compassion — Several ways whereby Christ relieves the saints 
 under temptations — His 'compassion in their afflictions. Chastity, the third 
 conjugal affection in the saints. The fourth— On the part of Christ, bounty ; 
 on the part of the saints, duty. 
 
 II. Christ values his saints, values believers (wliicli is the second 
 branch of that conjugal affection he bears towards them), havmg taken 
 them into the relation whereof we speak. I shall not need to insist 
 long on the demonstration hereof; heaven and earth are full of evi- 
 dences of it. Some few considerations vnB. give life to the assertion. 
 Consider them, then, — 1. Ahsolutehj; 2. In respect of others; and 
 you vAW see what a valuation he puts upon them : — 
 
 1. 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 had he not esteemed them above all that can 
 be expressed, he had never engaged to their performance and under- 
 going. Take a few mstances: — 
 
 (1.) For their sakes was he "made^/es/i/ "manifested in the flesh." 
 Heb. ii. 14, " Forasmuch then as the children are partakers of flesh and 
 blood, he also himself like■\^dse took part of the same." And the height 
 of this valuation of them the apostle aggravates. Verse 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 of angels. Whether you take 
 jT/Xa//,Ca«(rJa/, properly to " take," or to " take hold of," as our trans- 
 lators, and so supply the word " nature," and refer the whole unto 
 Christ's incarnation, who therein took our nature on him, and not the 
 nature of angels; or for uvaXaiM^anaiai, to "help," (he did not help nor 
 succour fallen angels; but he did help and^ succour the seed of Abra- 
 ham,) and so consider it as the fruit of Christ's incarnation, — it is all 
 one, as to our present business: his prefeniug the seed of Abraham 
 before angels, his valuing them above the other, is plainly expressed. 
 And observe, that he came to help the seed of Abraham, — that is,^ 
 believers. His esteem and valuation is of them only. 
 
 ' John i. 14; 1 Tim. ill, \G. » Vide Vind. Evan., cap. xiii. vol. xii. 
 
 • Kom. iv. 17; Gal. iii. 7.
 
 134 OF COMMUNION \Y1TU TUE SON JESUS CHUST. 
 
 (2.) For tlicir salces he was so made flesh, as that there was an 
 emptying, an exinanition of himself, and an echpsing of his glory, 
 and a becoming poor for them, 2 Cor. viii. 9, "Ye know the grace of om- 
 Lord Jesus Christ, that, though he was rich, yet for our sakes he became 
 poor/' Being rich in eternal glory with his Father, John xvii. 5, he 
 becimic poor for believers. The same person that was rich was also 
 poor. That the riches here meant can be none but those of the Deity, 
 is evident, by its opposition to the poverty which as man he undertook. 
 This is also more fully expressed, Phil. ii. 6, 7, " Who being in the 
 form of God, counted it no robbery to be equal to God, but he 
 emptied himself, taking the form of a servant, and being made in the 
 fashion of a man, and found in form as a man," etc. That the " form 
 of God'' is here the essence of the Deity, sundry things inevitably 
 evince; as, — 
 
 [1.] That he was therein^ equal to God ; that is, his Father. Now, 
 nothing but God is equal to God. Not^ Christ as he is mediator, in 
 his greatest glory, — nothing but that which is infinite, is equal to 
 that which is infinite. 
 
 [2.] The form of God is opposed to the form of a servant; and 
 that form of a servant is called the " fashion of a man," verse 8, — ^that 
 fashion wherein he was found when he gave himself to death, wherein 
 as a man he poured out his blood and died. Mopp'/^i' dovXov XaQijv 
 (he "took the form of a servant"), is expounded in the next words, h 
 6ij,oiu)/j.ari avSpui^rruv yivo/Mvog, — an expression used to set out his incarna- 
 tion, Rom. viii. 3. God sent him h 6/jboiuifj,ari capxhg aiiapriag' in taking 
 true flesh, he was in the " likeness of sinful flesh." Now, in thus 
 doing, it is said ia\jrh sxsvugs, — " he humbled, emptied himself, made 
 himself of no reputation." In the very taking of flesh, there was a con- 
 descension, a debasing of the person of the Son of God; it could not be 
 without it. If God humbled himself to " behold the things that are in 
 heaven, and in the earth," Ps. cxiii. 6, then certainly it was an incon- 
 ceivable condescension and abasement, not only to behold, but take 
 tipon him (into personal union) our nature vnth himself And though 
 nothing could possibly be taken off from the essential glory of the 
 Deity, yet that person appearing in the fashion of a man, and form 
 of a servant, the glory of it, as to the manifestation, was eclipsed; and 
 he appeared* quite another thing than what indeed he was, and had 
 been from eternity. Hence he prays that his Father would " glorify 
 him with the glory he had with him before the world was," John 
 xvii, 5, as to the manifestation of it. And so, though the divine 
 nature was not abased, the person was. 
 
 (3.) For their sakes he so humbled and emptied himself, in taking 
 flesh, as to becoine therein a servant, — in the eyes of the world of no 
 
 ' See Vind. Evan., cap. xiii. vol. xii. ' Jolm xiv. 28. ' Isa. liii. 2.
 
 OF COaOIUNION WITH THE SON JESUS CHRIST. 135 
 
 esteem nor account ; and a true and real servant' unto the Father. 
 For their sakes he humbled himself, and became obedient. All that 
 he did and suffered in his hfe comes under this consideration ; all which 
 maybe refeiTed to these three heads:— '[L] Fulfilling all righteous- 
 ness. [2.] Enduring all manner of ^persecutions and hardships. 
 £3.] Doing all manner of good to men. He took on him, for their 
 sakes, a life and course pointed to, Heb. v. 7, 8,— a life of prayers, 
 tears, fears, obedience, suffering; and all this with cheerfulness and 
 delight, calling his employment his " meat and drink," and still pro- 
 fessmg that the law of this obedience was in his' heart,— that he was 
 content to do this mil of God. He that will sorely revenge the least 
 opposition that is or shall be made to him by others, was content to 
 undergo any thmg, all things, for believers. 
 
 (4.) He stays not here, but (for the consummation of all that went 
 before) for their sakes he becomes obedient to death, the death of the 
 cross. So he professeth to his Father, John xvii. 19, " For their sakes 
 I sanctify myself;"—" I dedicate myself as an 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 to consider a little what 
 was in this death that he underwent for them, we should perceive 
 what a price indeed he put upon them. The curse'" of the law was 
 in it, the 'wrath of God was in it,^ the loss of God's 'presence was in 
 it. It was a ''fearful cup that hetasted of, and drank of, that they 
 might never taste of it. A man would not for ten thousand worlds 
 be willing to 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 under. And 
 what thoughts we should have of this himself tells us, John xv. 13, 
 *•' Greater love hath no man than this, that a man lay down his life for 
 his friends." It is impossible there should be any greater demonstra- 
 tion or evidence of love than this. What can any one do more? And 
 yet he tells us in another place, that it hath another aggravation and 
 heightenmg, Eom. v. 8, " God commendeth his love toward us, in 
 that, while°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 more can be done?— to die for us Avhen we were 
 sinners! Such a death, in such a manner, with such attendancies 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. 
 
 » Isa. xlii. 1, 19; John xiv. 31. = Matt. iii. 1.5. » Heb. x. 7, 8. 
 
 « Heb. ii. 14, 15. « Gal. iii. 13. »2 Cor. v. 21. ' Ts. xxii. 1. 
 
 «Matt xxvi. 39.
 
 136 OF COMMUNION -WITH THE SON JESUS CHRIST. 
 
 For one to part witli his glory, Lis riches, his ease, his hfe, his Ioto 
 from God, to undergo loss, sliame, wrath, curse, death, for another, is 
 an evidence of a dear valuation ; and that it was all on this account^ 
 we are informed, Heb. xiL 2. Certainly Christ had a dear esteem of 
 them, that, rather than they should perish, — that they should not be 
 his, and be made partakers of his glory, — he would part with all he 
 had for their sakes, Eph. v. 25, 26. 
 
 There would be no end, should I go through all the instances of 
 Christ's valuation of believers, in all their delivei'ances, afflictions, in 
 all conditions of sinnincj and suffering, — what he hath done, what he 
 doth in his mtercession, what he delivers them from, what he pro- 
 cures 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 them. They are his garden; the rest of the world, a 
 wilderness. Cant. iv. 12, "A garden enclosed is my sister, my spouse; 
 a spring shut up, a fountain sealed."' They are his inheritance; the 
 rest, his enemies, of no regard with him. So Isa. xliii. 8, 4, "I am 
 the Lord thy God, the Holy One of Israel, thy Saviour: I gave 
 Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast 
 ■"precious in my sight, thou hast been honom-able, and I have loved 
 thee: therefore will I give men for thee, and people for thy life." 
 The reason of this dealing of Christ ^^ith his church, in parting witli 
 all others for them, is, because he loves her. She is precious and 
 honourable in his sight ; thence he puts this great esteem upon her. 
 Indeed, he disposeth of all nations and their interests according as is 
 for the good of believers. Amos ix. 9, in all the siftings of the nations, 
 the eye of God is upon the house of Israel ; not a grain of them shall 
 perish. Look to heaven; angels are appointed to minister for them,, 
 Heb. i. 14. Look into the world; the 7iations in general are either 
 ''blessed for their sakes, or "Vlestroyed on their account, — preserved ta 
 try them, or rejected for their cruelty towards them; and will receive 
 from Christ their ''final doom according to their deportment towards 
 these despised ones. On this account are the pillars of the earth borne 
 up, and patience is exercised towards the perishing world. In a word^ 
 there is not the meanest, the weakest, the poorest believer on the 
 earth, but Christ prizeth him more than all the world besides. Were 
 our hearts filled much with thoughts hereof, it would tend much to 
 our consolation. 
 
 To answer this, believers also value Jesus Christ; they have an 
 esteem of him above all the world, and all things in the world. You 
 
 ^ " Amorem istuni non esse vulgarem ostendit, diim nos pretiosos esse dicit."— . 
 Calv. in loc. 2 Gen. xii. .3; Mic. v. 7, S. 
 
 ' Isa x.xxiv. 8, Ixi. 2, Ixiii. 4. ♦ .>[att. xxv. 41-4G.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 137 
 
 have been in part acquainted witli this before, in the account that -was 
 given of their dehght in him, and inquiry after him. They say of 
 him in theii" hearts continually, as Da\dd, " Whom have I in heaven 
 but thee ? and none upon earth I desire beside thee." Ps. Ixxiii. 25. 
 Neither heaven nor earth will yield them an object any way compar- 
 able to him, that they can delight in. 
 
 1. They value him above all other things and persons. " Mallem," 
 said one/ "mere cum Christ o, quam reguare cum Csesare. Pulchra 
 terra, pulchrum coelum, sed pulcherrimus dominus Jesus;" — Chiist 
 and a dungeon, Christ and a cross, is infinitely sweeter than a croi^Ti, 
 a sceptre without him, to their souls. So was it with Closes, Heb. 
 XL 2G, " He esteemed the reproach of Christ greater riches than the 
 treasures in Egypt." The reproach of Christ is the worst consequent 
 that the wickedness of the world or the malice of Satan can bring 
 upon the followers of him. The treasures of Egypt were in those 
 days the greatest in the world; Moses despised the weij best of the 
 world, for the worst of the cross of Christ. Indeed, himself hath told 
 believers, that if they love any thing better than him, father or 
 mother, they are not worthy of him. A despising of all things for 
 Chiist is the very first lesson of the gospel. " Give away all, take up 
 the cross and follow me," was the way whereby he tried his disciples 
 of old ; and if there be not the same mind and heart in us, vre are 
 none of his. 
 
 2. They value him above their lives. Acts xx. 2-i, " ily life is not 
 dear, that I may perfect my course with joy, and the ministry I have 
 received of the Lord Jesus;" — "Let life and all go, so that I may 
 serve him ; and, when all is done, enjoy him, and be made like to him." 
 It is known what is reported of ^Ignatius when he was led to mar- 
 tyrdom : " Let what will," said he, " come upon me, only so I may 
 obtain Jesus Christ." Hence they of old rejoiced when whipped, 
 scourged, put to shame, for his sake. Acts v. 41 ; Heb. xi. All is wel- 
 come that comes from him, or for him. The lives they have to live, 
 the death they have to die, is little, is light, upon the thoughts of him 
 Avho is the stay of their lives and the end of their death. Were it 
 not for the refreshment which daily they receive by thoughts of him, 
 they could not Hve, — their lives would be a burden to them ; and the 
 thoughts of eiijo}Tnent of liim made them cry with Paul, " Oh that 
 we were dissolved!" The stories of the martyi's of old and of late, 
 the sufferers in giving witness to him uuder the dragon and imder 
 the false prophet, the neglect of life in women and children on his 
 
 * Lntlier. 
 
 * "SZy upy^e//.a.i ilvai fJLvJriTnf, tviii rcvTui tui o^ujuivuv I'jn^u/ico, itarcy Irtffouv X^kttii)/ iu^u. 
 Tivp, ffrccuoit, Br,e'«, auyKXaai liTTimi, xa) tuv /^iXuv licca-'raT/jt.c;, ko.) vavrii roZ irufiaroi 
 anr^iQrt, ko.) p^ciffaMoi rod "hictZoXou t'l; \fi\ i>Jcj<rii, na 'I>!<ray \^i<yrov a.fo7,aitu. — Vlt. Igliat 
 
 [Ilieronynius, De Viris Illuistribus, c. xvi.J 
 
 rot
 
 13S OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 account, contempt of torments, whilst his name sweetened all, have 
 rendered this truth clear to men and angels. 
 
 3. They value him above all spiritual excellencies, and all other 
 righteousness whatever, Phil. iii. 7, 8, " Those things which were ad- 
 vantage to me, I esteemed loss for the excellency of the knowledge 
 of Christ Jesus my Lord ; for whose sake I have lost all things, and 
 do esteem them common, that I may gain Christ, and be found in 
 him." Having recounted the excellencies which he had, and the 
 privileges which he enjoyed, in his Judaism, — which were all of a spi- 
 ritual nature, and a particii^ation wherein made the rest of his coun- 
 trymen despise all the world, and look upon themselves as the only 
 acceptable persons with God, resting on them for righteousness, — the 
 apostle tells us what is his esteem of them, in comparison of the Lord 
 Jesus. They are " loss and dung," — things that for his sake he had 
 really suffered the loss of; that is, whereas he had for many years been 
 a zealot of the law, — seeking after a righteousness as it were by the 
 works of it, Rom. ix. 82, — instantly serving God day and night, to 
 obtain the promise. Acts xxvi. 7, — living in all good conscience from 
 his youth. Acts xxiii., — all the while very zealous for God and his in- 
 stitutions, — now [he] willingly casts away all these things, looks upon 
 them as loss and dung, and could not only be contented to be with- 
 out them, but, as for that end for which he sought after them, he 
 abhorred them all. When men have been strongly convinced of their 
 auty, and have laboured many years to keep a ^good conscience, — have 
 prayed, and heard, and done good, and denied themselves, and been 
 "zealous for God, and laboured with all their might to ^please him, 
 and so at length to come to enjoy him; they had rather ^part mth 
 all the world, life and all, than with this they have wrought. You 
 know how unwilling we are to part with any thing we have laboured 
 and beaten our heads about? How much more when the things are 
 so excellent, as our duty to God, blamelessness of conversation, hoj)e 
 of heaven, and the like, which we have beaten our hearts about. But 
 now, v/hen once Christ appears to the soul, when he is known in his 
 excellency, all these things, as without him, have their paint washed 
 off, their beauty fades, their desirableness vanisheth, and the soul is 
 not only contented to part with them all, but puts them away as a 
 defiled thing, and cries, " In the Lord Jesus only is my righteousness' 
 and glory." Prov. iii. 18-15, among innumerable testimonies, may 
 be admitted to give mtness hereunto, "Happy is the man that findeth 
 wisdom, and the man that getteth understanding. For the merchan- 
 dise of it is better than the merchandise of silver, and the gain there- 
 of than fine gold. She is more precious than rubies : and all the 
 
 ' Acts xxiii. 1. 2 Rom. x. 2, 3. ^ Acts xxvi. 7. 
 
 * John IX. 40; Rom. ix. 30, 31. « Isa. xlv. 24.
 
 OF COMMUNION WITH THE SON JESUS CKEIST. * 139 
 
 things that thou canst desire are not to be compared unto her." It is 
 of Jesus Chiist, the Wisdom of God, the eternal Wisdom of the Father, 
 that the Holy Ghost speaks; as is evident fi'om the description which 
 is given hereof, chap. ^iii. He and his ways are better than silver and 
 gold, i-ubies, and all desirable things; as in the gospel he likens him- 
 self to the^ " pearl ia the field," which when the merchantman finds, 
 he sells all that he hath, to purchase. All goes for Christ ; — all right- 
 eousness without him, all ways of religion, all goes for that one pearl. 
 The gloiy of his Deity, the excellency of his person, his all-conquer- 
 ing desirableness, ineffable love, wonderful undertaking, unspeakable 
 condescensions, effectual mediation, complete righteousness. He in 
 their eyes, ravish their hearts, fill their affections, and possess their 
 souls. And this is the second mutual conjugal affection between 
 Christ and behevers ; all which, on the part of Christ, may be re- 
 ferred unto two heads: — 
 
 1. All that he parted withal, all that he did, all that he suffered, 
 all that he doth as mediator; he parted vrithal, did, suffered, doth, 
 on the account of his ^love to and esteem of believers. He parted 
 vrith the greatest glory, he underwent the greatest misery, he doth 
 the greatest works that ever were, because he loves his spouse, — be- 
 cause he values believers. What can more, what can farther be spoken ? 
 how Httle is the depth of that which is spoken fathomed ! how unable 
 are we to look into the mysterious recesses of it ! He so loves, so 
 values his saints, as that, having from eternity undertaken to bring 
 them to God, he rejoices his soul in the thoughts of it; and pm-sues 
 his design through heaven and hell, life and death, by suffering and 
 doing, in mercy and with power; and ceaseth not until he bring it 
 to perfection. For, — 
 
 2. He doth so value them, as that he will not lose any of them 
 to eternity, though all the world should combine to take them out 
 of his hand. When in the days of his flesh he foresaw what opposi- 
 tion, what danger, what rocks they should meet withal, he cried out, 
 " Holy Father, keep them," John xvii. 11 ;— " Let not one of them be 
 lost ;" and tells us plainly, John x. 28, that no man shall take his sheep 
 out of his hand. And because he was then in the form of a servant, 
 and it might be supposed that he might not be able to hold them, 
 he tells them true, as to his present condition of carrying on the work 
 of mediation, his "Father was greater than he;"' and therefore to 
 him he committed them, and none should take them out of his 
 Father's hand, John x. 29. And whereas the world, afflictions, and 
 
 • Matt. xiii. 45, 46. " Principium culinenque omnium rerum pretii, margaritsB 
 tenent."— Plin. ,, , „ ,„ 
 
 » Gal. ii. 20; John xiii. 34j Rev. i. 5, G; Eph. v. 25, 26; Ileb. x. 9, 10. 
 » John xiv. 28.
 
 1 10 ■ OF COMMUNION WITH THE SON JESUS CHKIST. 
 
 persecutions, wlucli cOie Avitliout, may be conquered, and yet no secu- 
 rity given but that sin from within, by the assistance of Satan, may 
 prevail against them to their ruin ; as he hath provided against Satan, 
 in his promise tliat the gates of hell shall not prevail against them, 
 so he hath taken cai'e that sin itself shall not destroy them. Herein, 
 indeed, is the depth of his love to be contemplated, that whereas his 
 holy soul hates every sin (it is a burden, an abomination, a new wound 
 to him), and his poor spouse is sinful (believers are full of sins, fail- 
 ing's, and infirmities), he hides all, covers all, bears with all, rather 
 than he will lose them; by his power preserving them from such sins 
 as a remedy is not provided for in the covenant of gi-ace. Oh, the 
 world of sinful follies that our dear Lord Jesus bears withal on this 
 account! Ai'e not our o-\vn souls astonished with the thoughts of it? 
 Infinite patience, infinite forbearance, infinite love, infinite grace, 
 infinite mercy, are all set on work for this end, to answer this his 
 valuation of us. 
 
 On our part it may also be refen-ed to tAvo heads : — • 
 
 1. That, upon the discovery of liim to our souls, they rejoice to 
 ^part with all things wherein they have delighted or reposed their 
 confidence, /o7' him and his sake, that they may enjoy him. Sin and 
 lust, i^leasure and profit, righteousness and duty, in their several 
 conditions, all shall go, so they may have Christ. 
 
 2. That they are willing to part "vvith all things rather than with 
 * him, when they do enjoy him. To think of parting with peace, health, 
 liberty, relations, wives, children; it is offensive, heavy, and grievous 
 to the best of the saints: but their souls cannot bear the thoughts 
 of parting wdth Jesus Christ ; such a tliought is cruel as the grave. 
 The worst thoughts that, in any fear, ^in desertions, they have of'' 
 hell, is, that they shall not enjoy Jesus Christ. So they may enjoy 
 him here, hereafter be like hhn, be ever with him, stand in his pre- 
 sence; they can part with all things freely, cheerfully, be they never 
 so beautiful, in reference to this life or that which is to come. 
 
 III. The third conjugal affection on the part of Christ \^ inty and 
 compassion. As a man " nourisheth and cherisheth his ^own flesh, 
 so doth the Lord his church," Eph. v. 29. Christ hath a fellow feel- 
 ing 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 and pressures of aflSictions that his saints meet withal here 
 below. He doth not deal with believers as the Samaritans with the 
 Jews, that fawned on them in their prosperity, but despised them in 
 
 ' I^Iatt. xiii. 45, AG; Phil. iii. 8. 2 Matt. x. 37: ^ Cant. viii. 6. 
 
 Ka/ rovTC ftoi raiv iv a^ou xsXaffiun piu^irtsot civ I'l'tj. — Basil. 
 
 * '■ Fateor insitain esse nobis corporis nostvi caritatem." — Senec. Epist. xiv. 
 " Gencri aniniantium omul est a natura tributum ut se, vitam, corpusque tueatur." 
 — Cicer. Off. i. [iv.]
 
 OF COMMUNION WITH THE SON JESUS CHraST, 141 
 
 their trouble; lie is as a tender ^father, who, though perhaps he love 
 all his children alike, yet he will take most pains with, and give most 
 of his presence unto, one that is sick and weak, though therein and 
 thereby he may be made most fro ward, and, as it should seem, hardest 
 to be borne with. And (which is more than the pity of any father 
 can extend to) he himself suffers with them, and takes share in all 
 their troubles. 
 
 Now, all the sufferings of the saints in this world, wherein their 
 head and husband exerciseth pity, tenderness, care, and compassion 
 towards them, are of two sorts, or may be referred to two heads : — 
 1. Temptations. 2. Afflictions. 
 
 1. Temptations (under which head I comprise sin also, whereto 
 they tend) ; as in, from, and by theh OAvn 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. iv. 15, "We 
 have not an high priest which cannot be touched with the feeling of our 
 infirmities." We have not such a one as cannot. The two negations 
 do vehemently affirm that we have such an high priest as can be, or 
 is, touched. The word " touched" comes exceedingly short of express- 
 ing the original word; it is ^au'j.'rrc/Jneai, — to " suffer together." "We 
 have," saith the apostle, "such an high priest as can, and conse- 
 quently doth, suffer with us, — endure our infirmities." And in what 
 respect he suffers with us in regard of our infirmities, or hath a 
 fellow-feeling with us in them, he declares in the next words, " He 
 was tempted Hke as we are," verse 15. It is as to our ^infirmities, 
 our temptations, spiritual weakness ; therein, in particular, hath he a 
 compassionate sympathy and fellow-feelmg with us. Whatever be 
 our infirmities, so far as they are our temptations, he doth suffer 
 with us under them, and compassionates us. Hence at the last *day 
 he saith, " I was an hungered," etc. There are two ways of expressing 
 a fellow-feeling and suffering with another: — (1.) Per henevolam 
 condolentiam, — a " friendly grieving." (2.) Per gratiosam opitu- 
 lationem, — a " gracious supply :" both are eminent in Christ : — 
 
 (1.) He '^ grieves and labours with us. Zech. i. 12, "The angel of 
 the Lord answered and said, Lord of hosts, how long wilt thou 
 not have mercy on Jerusalem?" He speaks as one intimately affected 
 
 ' Ps. ciii. 13. 
 
 - " Hoc quidein certum est, hoc vocabulo, summum ilium consensum nicmhro- 
 rum et capitis (id est, ecclesico et Cliristi) siguificari, de quo toties Paulus dis- 
 sent. Deinde ut cum do Deo loquitur, ita, etiam de Christo glorioso disserens 
 Scriptura, ad nostrum captum se deniittit. Gloriosum auteni ad dextram patris 
 Christum sedere credimus; ubi dicitur ncstris malis affici, quod sibi factum 
 ducat quicquid nobis fit injuriic, idco damans e cfclis, Saul cur me persequerisl 
 Altiores speculationes scratari, nee utile ncc tutum cxistimo." — liez. in loc. 
 
 3 Rom. viii. 26; 1 Cor. xi. 32; 2 Cor. xi. 30, xii. 9, 10; Gal. iv. 13. 
 
 * Matt. XXV. 35. * Acts ix. 4; Isa. Ixiii. 0.
 
 1-12 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 with the state and coudition of poor Jerusalem; and therefore he hath 
 bid all the world take notice that what is done to them is done to 
 him, chnp. ii. 8, 9 ; yea, to " the ^applc of his eye." 
 
 (2.) In the second he abounds. Isa. xl. 11, "He shall feed his 
 flock like a shepherd, he shall gather the lambs with his arm, and 
 cariy them in his bosom, and gently lead them that are with young.'' 
 Yea, we have both here together, — tender comimssionateness and as- 
 sistance. The whole frame wherein he is here described is a ^ frame 
 of the gi-eatest ^tenderness, compassion, condescension that can be 
 imagined. His people are set forth under many infirmities; some 
 ai'e lambs, some gTeat with young, some veiy tender, some burdened 
 with temptations, — nothing in any of them all strong or comely. To 
 them all Christ is "'a shepherd, that feeds his own sheep, and drives 
 them out to pleasant pasture; where, if he sees a poor weak lamb, 
 [he] doth not thrust him on, but takes him into his bosom, where he 
 both easeth and refresheth him : he leads him gently and tenderly. 
 As did Jacob them that were burdened with ^oung, so doth our dear 
 Lord Jesus with his flock, in the several ways and paths wherein he 
 leads them. When he sees a poor soul, weak, tender, halting, ready 
 to sink and perish, he takes him into his arms, by some gracious pro- 
 mise administered to him, carries him, bears him up when he is not 
 able to go one step forward. Hence is his great quarrel with those 
 shepherds, Ezek. xxxiv. 4, " Woe be to you shepherds ! the diseased 
 have ye not strengthened, neither have ye healed that which was sick, 
 neither have ye bound up that which was broken, neither have ye 
 brought again that which was driven away, neither have ye sought 
 that which was lost." This is that which our careful, tender husband 
 would have done. 
 
 So mention being made of his compassionateness and fellow-suffer- 
 ing with us, Heb. iv. 15, it is added, verse 16, that he administers 
 X^-piv it? i'jy-aipov [Bo'/ikiavj — seasonable grace, grace for help in a time of 
 need. This is an evidence of compassion, when, like the Samaritan, 
 we afford seasonable help. To lament our troubles or miseries, with- 
 out affording help, is to no purpose. Now, this Christ doth ; he gives 
 ivKuipov iSor.hsav, — seasonable help. Help being a thing that regards 
 want, is always excellent; but its coming in season puts a crown 
 
 ' Deut. xxxii. 10; Ps. xvii. 8. 
 
 2 " En ipse capellas 
 
 Protinus teger ago; Lane etiam vix Tityre duco," etc. 
 
 — Virg. [Ec. i. 12.] 
 ' " Quod frequenter in Scriptura, pastoris nomen Deus usui-pat, i^ersoiiamque 
 induit, non ^Tilgare est teneri in nos amoris signum. Nam quum liumilis et ab- 
 jecta sit loqueiidi forma, singulariter erga nos affectus sit oportet, qui se nostra. 
 causa ita demittere non gravatur: mirum itaque nisi tarn blanda et familiaris invi- 
 tatio ad eum nos alliciat." — Calvin in Ps. xxiii. 1. 
 
 * Ileb. xiii. 20; 1 Pet. ii. 25, v. 4; Ps. xxiii. 1; Zecli. xlii. 7; Isa, xl. 11; 
 Ezek. xxxiv. 23; John x. 11, 14, 16. = Gen. xxxiii. 13.
 
 OF COMMUNION V>^ITH THE SON JESUS CHRIST. 143 
 
 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 nde, both in their temptations and 
 afflictions: — when they can want them, they shall not want rehef; and 
 when they can bear no longer, they shall be relieved, 1 Cor. x. 13. 
 
 So it is said emphatically of him, Heb. ii. 18, "In that he liim- 
 self 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 Chiist. There is something in our- 
 selves to take part with every temptation ; and there is enough in 
 ourselves to Hempt us, though nothing else should appear against 
 us. With Christ it was not so, John xiv. 30. But this is so far from 
 taking off his compassion towards us, that, on all accounts Avhatever, 
 it doth increase it; for if he will give us succour because v,^e are 
 tempted, the sorer our temptations are, the more ready will he be to 
 succour us. Take some instances of Christ's giving i'jxatpov (Borjhiav, — 
 seasonable help in and under temptations unto sin. Now this he doth 
 several ways : — 
 
 [1.] By keeping the soul which is liable to temptation and exposed 
 to it, in a strong habitual bent against that sin that he is obnoxious 
 to the assaults of. So it was in the case of Joseph : Christ knew that 
 Joseph's great trial, and that whereon if he had been conquered he 
 had been undone, would he upon the hand of his mistress tempting 
 him to lewdness; whereupon he kept his heart in a steady frame 
 against that sin, as his answer A^ithout the least deliberation argues, 
 Gen. xxxix. 9. In other things, wherein he was not so deeply con- 
 cerned, Joseph's heart was not so fortified by habitual grace; as it 
 appears by his swearing by the ^life of Pharaoh, This is one Avay 
 whereby Christ gives suitable help to his, in tenderness and compas- 
 sion. The saints, in the course of their lives, by the company, society, 
 business, they are cast upon, are liable and exposed to temptations 
 great and violent, some in one kind, some in another. Herein is 
 Christ exceedingly kind and tender to them, in fortifying then hearts 
 with abundance of grace as to that sin unto temptations whereunto 
 they are most exposed ; when perhaps in other things they are very 
 weak, and are often surprised. 
 
 [2.] Christ sometimes, by some strong impulse of actual grace, 
 recovers the soul /ro??z. the very borders of sin. So it was in the case 
 of David, 1 Sam. xxiv. 4-6. " He was almost gone," as he speaks 
 himself; " his feet had weU-nigh slipped." The temptation was at 
 the door of prevalency, when a mighty impulse of grace recovers him. 
 To show his saints what they are, their own weakness and infirmity, 
 he sometimes suffers them to go to the very edge and brow of the 
 ' James i. 14, 15. - Gen. xlii. 15.
 
 144 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 hill, and then causttli thoiu to Lear a word Leliind thorn saying, 
 ''This is the right way, walk in it," — ami that with power and efficacy, 
 and so recovers them to himself. 
 
 [S.] By taking away the temptation itself, when it grows so strong 
 and violent that the poor soul knows not what to do. This is called 
 " delivering the godly out of temptation," 2 Pet. ii. 9, as a man is 
 plucked out of the snare, and the snare left behind to hold another. 
 This have I kno-\vn to be the case of many, in sundry perplexing 
 temptations. When they have been quite weary, have tried all means 
 of help and assistance, and have not been able to come to a comfort- 
 able issue, on a sudden, unexpectedly, the Lord Christ, in his tender- 
 ness and compassion, rebukes Satan, that they hear not one v/ord 
 more of him as to their temptation. Christ comes in in the storm, 
 and saith, " Peace, be still." 
 
 [4.] By giving m fresh sujJj^lies of grace, according as temptations 
 do gTOW or increase. So was it in the case of Paul, 2 Cor. xii. 9, 
 " My grace is sufficient for thee." The temptation, whatever it were, 
 gTew high ; Paul was earnest for its removal ; and receives only this 
 answer, of the sufficiency of the grace of God for his supportment, 
 notmthstanding all the growth and increase of the temi:)tation. 
 
 [5.] By giving them wisdom to make a o'ight, holy, and spiritual 
 improvement of all temptations. James bids us " count it all joy 
 when we fall into divers temptations," James i. 2: which could 
 not be done were there not a holy and spiritual use to be made of 
 them ; which also himself manifests in the words follo^ving. There 
 are manifold uses of temptations, Avhich experienced Christians, with 
 assistance suitable from Christ, may make of them. This is not the 
 least, that by them we are brought to know ourselves. So Hezekiah 
 was left to be tried, to know what was in him. By temptation, some 
 bosom, hidden corruption is oftentimes discovered, that the soul knew 
 not of before. As it was with^ Hazael in respect of enormous crimes, 
 so in lesser things with the saints. They would never have believed 
 there had been such lusts and corruptions in them as they have dis- 
 covered 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 conversa- 
 tion, have been startled by it, and led to a discovery of neglect of 
 many duties and much communion with God, which before they 
 thought not of. And this is from the tender care of Jesus Christ, 
 giving them in suitable help; without which no man can possibly 
 make use of or improve a temptation. And this is a suitable help 
 indeed, whereby a temptation which otherwise, or to other persons, 
 might be a deadly wound, proves the lancing of a festered sore, and 
 
 ' 2 Kins: viii. 13.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 145 
 
 the letting out of con-uption that otherwise might have endangered 
 the hfe itself. So, 1 Pet. i. 6, " If need be ye are in heaviness through 
 manifold temptations." 
 
 [6.] When the soul is at any time more or less overcome hy temp- 
 tations, Christ in his tenderness relieves it with mercy and pardon; 
 so that his shall not sink utterly under their burden, 1 John ii. 1, 2. 
 
 By one, more, or all of these ways, doth the Lord Jesus manifest his 
 conjugal tenderness and compassion towards the saints, in and under 
 their temptations. 
 
 2. Christ is compassionate towards them in their affl,ictions : " In 
 all their affliction he is afflicted," Isa. Ixiii. 9; yea, it seems that all- 
 our afflictions (at least those of one sort, — namely, which consist in 
 persecutions) are his in the first place, ours only by participation. Col. 
 i. 24, We^ " ffll up the measure of the afflictions of Christ." Two 
 things evidently manifest this compassionateness in Christ : — 
 
 (1.) His interceding with his Father for their relief, Zech. i. 12. 
 Christ intercedeth on our behalf, not only in respect of our sins, but 
 also our sufferings; and when the work of our afilictions is accom- 
 plished, we shall have the relief^ he intercedes for. T^e Father 
 ahvays hears him; and we have not a deliverance from trouble, a 
 recovering of health, ease of pain, freedom from any evil that ever 
 laid hold upon us, but it is given us on the intercession of Jesus Christ. 
 Believers are unacquauited with their o^\ti condition, if they look 
 upon their mercies as dispensed in a way of common providence. 
 And this may, indeed, be a cause why we esteem them no more, are 
 no more thankful for them, nor fruitful in the enjoyment of them : — 
 we see not how, by what means, nor on what account, they are dis- 
 pensed to us. The generation of the people of God in the world are 
 at this day alive, undevoured, merely on the account of the interces- 
 sion of the Lord Jesus. His compassionateness hath been the fountain 
 of their deliverances. Hence oftentimes he rebukes their sufferings 
 and afflictions, that they shall not act to the utmost upon them when 
 they are under them. He is with them when they pass through fire 
 and water, Isa. xliii. 2, 3. 
 
 (2.) In that he doth and will, in the winding up of the matter, so 
 sorely revenge the quarrel of theh sufferings upon their enemies. He 
 avenges his elect that cry unto him; yea, he doth it speedily. The 
 controversy of Zion leads on the day of his vengeance, Isa. xxxiv. 8. 
 He looks upon them sometimes in distress, and considers what is the 
 state of the world in reference to them. Zech. i. 11, "We have walked 
 to and fro through the earth, and, behold, all the earth sitteth still, 
 
 ' " TZv ■jraCnfi.tt.ruy Christi duo sunt genera : irfOT<f>)^aTa, qua; passus est in corpore 
 Euo, et t/ffTi^r)iJi.aTa, (piac in Sanctis." — Zanc. in. loc. 
 *IIeb. vii. 25. 
 VOL. II. 10
 
 146 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 and is at rest," say his messengers to him, whom he sent to consider 
 the work! and its condition during the affliction of his people. This 
 commonly is the condition of the world in such a season, " They are 
 at rest and qmet, their hearts are abundantly satiated ;^ they drink 
 •wine m bowls, and send gifts to one another." Then Christ looks to 
 see who will come in for their succour, Isa. hx. 16, 17; and finding 
 none engaging himself for their relief, by the destruction of their 
 adversaiies, himself undertakes it. Now, this vengeance he accom- 
 plishes two ways : — 
 
 [1.] Temporally, upon j^ersons, kingdoms, nations, and countries, 
 (a type whereof you have, Isa. Ixiii. 1-6) ; as he did it upon the old 
 Roman world. Rev. vi. 15, 16. And this also he doth two ways: — 
 
 1st. By calling out here and there an eminent opposer, and 
 making him an example to all the world. So he dealt ^^ith Pharaoh : 
 " For this cause have I raised thee vip," Exod. ix. 16. So he doth 
 to this day; he lays his hand upon eminent adversaries, — fills one 
 with fury, another with folly, blasts a third, and makes another -wither, 
 or destroys them utterly and terribly. As a provoked lion, he lies 
 not down Vithout his prey. 
 
 2dlj/. In general, in the vials of his wrath which he will in these 
 latter da3^s pour out upon the antichristian world, and all that par- 
 take with them in their thoughts of vengeance and persecution. He 
 will miserably destroy them, and make such work with them in the 
 issiie, that whosoever hears, both his ears shall tingle. 
 
 [2.] In eternal vengeance will he plead with the adversaries of 
 his beloved. Matt. xxv. 41-46; 2 Thess. i. 6; Jude 15. It is hence 
 evident that Christ abounds in pity and compassion towards his be- 
 loved. Instances might be multiplied, but these things are obvious, 
 and occur to the thoughts of all. 
 
 In answer to this, I place in the saints chastity unto Christ, in 
 eveiy state and condition. That this might be the state of the 
 church of Corinth, the apostle made it his endeavour. 2 Cor. xi. 2, 3, 
 " I have espoused you to one husband, that I may present you as a 
 chaste virgin to Christ. But I fear, lest by any means, as the serpent 
 beguiled Eve through his subtilty, so your minds should be corrupted 
 from the simplicity that is in Christ." And so is it said of the fol- 
 lowers of the Lamb, on moimt Sion, Rev. xiv. 4, " These are they 
 which were not defiled with women, for they are virgins." What 
 defilement that was they were free from, shall be afterward declared. 
 
 Now, there are three things wherein this chastity consists : — 
 
 1. The not taking any thing into their affections and esteem, for 
 those ends and pui-poses for which they have received Jesus Christ. 
 Here the Galatians failed in their conjugal affection to Christ; they 
 * Amos vi. 3-6 J Rev. xi. 10.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 11 7 
 
 preserved not themselves chaste to him. They had received Christ 
 for Hfe, and justification, and him only ; but being after a while over- 
 come with^ charms, or beAvitched, they took into the same place with 
 him the righteousness of the law. How Paul deals with them here- 
 upon is known. How sorely, how pathetically doth he admonish them, 
 how severely reprove them, how clearly convince them of their mad- 
 ness and folly ! This, then, is the first chaste affection believers bear 
 in theu' heart to Christ : — having received him for their righteousness 
 and salvation before God, for the fountain, spring, and well-head of 
 all their supplies, they will not now receive any other thing into his 
 room and in his stead. As to instance, in one particular: — We re- 
 ceive him for our ^ acceptance with God. All that here can stand in 
 competition with him for our affections, must be our own endeavours 
 for a ^ righteousness to commend us to God. Now, this must be either 
 before we receive him, or after. [As] for all duties and endeavours, 
 of what sort soever, for the pleasing of God before our receiving of 
 Christ, you know what was the apostle's frame, Phil. iii. 8-10. All 
 endeavours, all advantages, all privileges, he rejects Avith indignation, 
 as loss, — with abomination, as dung ; and winds up all his aims and 
 deskes in Christ alone and his righteousness, for those ends and pur- 
 poses. But the works we do after we have received Christ are of an- 
 other consideration. Indeed, they are acceptable to God ; it pleaseth 
 him that v/e should walk in them. But as to that end for which we 
 receive Christ, [they are] of no other account than the former, Eph. 
 ii. 8-10. Even the works we do after believing, — those which we are 
 created unto in Christ Jesus, those that God hath ordained that be- 
 lievers "should walk in them,'" — as to justification and acceptance with 
 God, (here called salvation), are excluded. It Avill one day appear 
 that Christ abhors the jangiings of men about the place of theh own 
 works and obedience, in the business of their acceptation with God; 
 nor will the saints find any peace in adulterous thoughts of that 
 kind. The chastity we owe unto him requires another frame. The 
 necessity, usefulness, and excellency of gospel obedience shall be after- 
 ward declared; It is marvellous to see how hard it is to keep some 
 professors to any faithfulness with Christ in this thing ; — how many 
 disputes have been managed,^ hoAV many distinctions invented, how 
 many shifts and evasions studied, to keep up something, in some 
 place or other, to some purpose or other, that they may dally withal. 
 Those that love him indeed are otherwise minded. 
 
 Herein, then, of all things, do the saints endeavour to keep their 
 affections chaste and loyal to Jesus Christ. He is made unto them 
 of God " righteousness;" and they will own nothing else to that pur- 
 
 1 Gal. iii 1. ' 1 Cor. i. 30. ^ Rom. x. 4. 
 
 * " Peifice hoc prccibus, pietio, ut haeream in parte ali<|ua tandcui," etc.
 
 ] IS OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 pose: yea, sometimes tliey know not wlietlier tliey have any interesti 
 in liini or no, — he absents and withdraws himself; they still continue 
 solitaiy, in a state of widowhood, refusing to be comforted, though 
 many things offer themselves to that purpose, because he is not. 
 When Christ is at any time absent from the soul, when it cannot see 
 that it hath any interest in him, many lovers offer themselves to it, 
 many woo its affections, to get it to rest on this or that thing for re- 
 lief and succour; but though it go mourning never so long, it will 
 have nothuag but Christ to lean upon. Whenever the soul is in the 
 wilderness, in the saddest condition, there it will stay until Christ 
 come for to take it up, until it can come forth leaning upon him. 
 Cant. viii. 5. The many instances of this that the book of Canticles 
 affords us, we have in part spoken of before. 
 
 This doth he who hath communion with Christ : — he watcheth dili- 
 gently over his ovvm heart, that nothing creep into its affections, to give 
 it any peace or establishment before God, but Christ only. When- 
 ever that question is to be answered, " Where^vith 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 ^right- 
 eousness; all my desire is, to be found in him, not having on my own 
 lighteousness." 
 
 2. In cherishing that Spirit, that holy Comforter, which Christ 
 sends to iis, to abide with us in his room and stead. He tells us that 
 he sends him to that purpose, John xvi. 7. He gives him to us, " vi- 
 cariam navare operam," saith Tertullian, — to abide with us for ever, 
 for all those ends and purposes which he hath to fulfil toward us and 
 upon us ; he gives him to dweU in us, to keep us, and preserve us 
 blameless for himseff. His name is in him, and with him: and it is 
 upon this account that whatever is done to any of Christ's is done to 
 him, because it is done to them in whom he is and dwells by his 
 Spirit. Now, herein do the saints preserve their conjugal affections 
 enthe to Christ, that they labour by all means not to giieve his Holy 
 Spirit, which he hath sent in his stead to abide with them. This 
 the apostle puts them in mind of, Eph. iv. 30, " Grieve not the Holy 
 Spirit." 
 
 There be tv\^o main ends for which Christ sends his Spirit to be- 
 lievers : — (L) For their sanctifi cation ; (2.) For their consolation : 
 to which two all the particular acts of purging, teaching, anointing, 
 and the rest that are ascribed to him, may be referred. So there be 
 two ways whereby we may grieve him: — [1]. In respect of sanctifi- 
 cation; [2.] In re&T^ect oi consolation : — 
 
 (1.) In respect of sanctification. He is the Spirit of hohness, — holy 
 ' Isa. xlv. 24; Phil. iii. 9; Ilab. ii. 1-4.
 
 OF COMMUNION ^VITil THE SON JESUS CHRIST. 1-iO 
 
 in liiinself, and the author of holiness in us: he works it in us, Tit. 
 iii. 5, and he persuades us to it, by those motions of his which are 
 not to be^ quenched. Now, this, in the first place, grieves the Spirit, 
 — when he is caiTjing on in us and for us a work so infinitely for our 
 advantage, and "without which we cannot see God, that we should run 
 cross to him, in ways of unholiness, pollution, and defilement. So tlie 
 connection of the words in the place before mentioned manifests, Eph. 
 iv. 28-31 ; and thence doth Paul bottom his powerful and most effec- 
 tual persuasion unto holiness, even from the abode and indwelling of 
 this Holy Spirit Avith us, 1 Cor. iii, 16, 17. Indeed, what can grieve 
 ■a loving and tender friend more than to oppose him and slight him 
 when he is most intent about our good, — and that a good of the 
 greatest consequence to us? In this, then, believers make it their 
 business to keep their hearts loyal and their affections chaste to Jesus 
 Christ. They labour instantly not to grieve the Holy Spiiit by loose 
 and foolish, by careless and negligent walking, which he hath sent to 
 dwell and abide with them. Therefore shall no anger, ^vrath, malice, 
 envy, dwell in their hearts; because they are contrary to the holy, 
 meek Spnit of Clnrist, which he hath given to dwell with them. 
 They attend to his motions, make use of his assistance, improve his 
 gifts, and nothing lies more upon their spirits, than that they may 
 walk worthy of the presence of this holy substitute of the Lord Jesus 
 Christ. 
 
 (2.) As to consolation. This is the second gTcat end for which 
 Christ gives and sends his Spirit to us; who from thence, by the vray 
 of eminency, is called " The Com.forter." To this end he seals us, 
 anoints us, establishes us, and gives us peace and joy. Of all which 
 I shall afterward speak at large. Now, there be two ways whereby 
 he may be grieved as to this end of his mission, and our chastity 
 to Jesus Christ thereby violated : — 
 
 [1.] Bij placinc) our comforts and joys in other things, and not 
 being filled with joy in the Holy Ghost. AVhen we make creatures 
 or creature comforts — any thing whatever but what we receive by the 
 Spirit of Christ — to be our joy and our delight, we are Mse with Christ. 
 So was it with Demas," v/lio loved the present world. When the ways 
 of the Spnit of God are grievous and burdensome to us, — when we 
 say, " When will the Sabbath be past, that we may exact all our 
 laboiurs?" — when our delight and refreshment lies in earthly things, 
 — we are unsuitable to Christ. May not his Spiiit say, " Why do I 
 still abide with these poor souls? I provide them joys unspeakable 
 and glorious ; but they refuse them, for perishing things. I provide 
 them spiritual, eternal, abiding consolations, and it is all rejected for 
 a thing of nought." This Christ cannot bear; wherefore, believers are 
 ' 1 Thcss. V. 10. * 2 Tim. iv. 10.
 
 150 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 exceeding careful in this, not to place their joy and consolation in 
 any thing but what Ls 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 livmg affections to 
 dying things : they would fain look on the world as a crucified, dead 
 thing, that hath neither form nor beauty; and if at any times they 
 have been entangled with creatures and inferior contentment, and 
 have lost their better joys, they cry out to Clu^ist, " restore to us 
 the joys of thy Spirit I" 
 
 [2.] He is grieved when, through darkness and unbelief, we will 
 not, do not, receive those consolations which he tenders to us, and 
 which he is abundantly ^^illing that we should receive. But of this 
 I shall have occasion to speak afterward, in handling our communion 
 with the Holy Ghost. 
 
 3. In [keeping] his institutions, ox matter and manner of his worship. 
 Christ marrying his church to himself, taking it to that relation, still 
 expresseth the main of their chaste and choice affections to him to lie 
 in their keeping his institutions and his luorship according to his 
 appointment. The breach of this he calls "adultery" everywhere, 
 and ".whoredom." He is a "jealous God ;" and he gives himself that 
 title only in respect of his institutions. And the whole apostasy of 
 the Christian church unto Mse worship is called ^"fornication;" and 
 the church that leads the others to false worship, the " mother of 
 harlots." On this account, those believers who really attend to com- 
 munion with Jesus Christ, do labour to keep their hearts chaste 
 to him in his ordinances, institutions, and worship; and that two 
 ways : — 
 
 (1.) Tliey will receive nothing, practise nothing, own nothing, in 
 his luorship, hut ivhat is of his appointment. They know that from 
 the foundation of the world he never did allow, nor ever will, that 
 in any thing the will of the creatures should be the measure of his 
 honour or the principle of his worship, either as to matter or manner. 
 It Avas a witty and true sense that one gave of the second command- 
 ment: "Non imago, non simulachrum prohibetur; sed non facies 
 tibi;" — it is a making to ourselves, an inventing, a finding out, ways 
 of worship, or means of honouring God, not by him appointed, that 
 is so severely forbidden. Believers know what entertainment all will- 
 worship finds with God : " Who hath required these things at your 
 hand?" and, "In vain do you worsliip me, teaching for doctrines 
 the traditions of men," — is the best it meets with. I shall take leave 
 to say what is upon my heart, and what (the Lord assisting) I shall 
 willingly endeavour to make good against all the world, — namely, 
 that that principle, that the cliurch hath p)Ower to institute and ap- 
 
 ' Kev. xvii. 5.
 
 OF COMMUNION WITH THE SON JESUS CHRIST, 151 
 
 point any thing or ceremony belonging to the worship of God, either 
 as to matter or to manner, beyond the orderly observance of such 
 circumstances as necessarily attend such ordinances as Christ himself 
 hath instituted, lies at the bottom of all the horrible superstition and 
 idolatry, of all the confusion, blood, persecution, and luars, that have 
 for so long a season spread themselves over the face of the Christian 
 world ; and that it is the design of a great part of the Revelation to 
 make a discovery of this truth. And I doubt not but that the great 
 controversy which God hath had with this nation for so many years, 
 and which he hath pursued with so much anger and indignation, was 
 upon this account : — that, contrary to that glorious light of the gospel 
 which shone among us, the wills and fancies of men, under the name 
 of order, decency, and the authority of the church (a chimera that 
 none knew what it was, nor wherein the power of it did consist, nor 
 in whom reside), were imposed on men in the ways and worship of 
 God. Neither was all that pretence of gloiy, beauty, comeliness, and 
 conformity, that then was pleaded, any thing more or less than what 
 God doth so describe in the church of Israel, Ezek. xvi. 25, and for- 
 wards. Hence was the Spirit of God in prayer derided ; hence was 
 the powerful preaching of the gospel despised; hence was the Sab- 
 bath decried; hence was hohness stigiaiatized and persecuted; — to 
 what end? That Jesus Christ might be deposed from the sole privi- 
 lege and power of law-makmg in his cliurch; that the true husband 
 might be thrust aside, and adulterers of his spouse embraced ; that 
 taskmasters might be appointed in and over his house, which he never 
 gave to his church, Eph, iv. 11; that a ceremonious, pompous, out- 
 ward show worship, drawn from Pagan, Judaical, and Antichristian 
 observations, might be introduced ; — of all which there is not one Avord, 
 tittle, or iota, in the whole book of God. This, then, they who hold 
 communion vdih Christ are careful of: — they will admit of nothing, 
 practise nothing, in the worship of God, private or public, but what 
 they have his warrant for; xmless it comes in his name, with "Thus 
 saith the Lord Jesus," they will not hear an angel from heaven." 
 They know the apostles themselves Avere to teach the saints only what 
 Christ commanded them. Matt, xxviii. 20. You know how many in 
 this very nation, in the days not long since past, yea, how many 
 thousands, left their native soil, and went into a vast and howling 
 wilderness in the utmost parts of the world, to keep their souls unde- 
 liled and chaste to their dear Lord Jesus, as to this of his worship and 
 institutions. 
 
 (2.) They readily embrace, receive, and practise every thing that 
 the Lord Christ hath appointed. They inquire diligently into his 
 mind and will, that they may know it. They go to him for direc- 
 tions, and beg of him to lead them in the way they have not known.
 
 152 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 The 119th Psalm may be a pattern for this. How doth the good, 
 lioly soul breathe after instruction in the ways and ordinances, the 
 statutes and judgments, of God! This, I say, they are tender in: 
 whatever is of Christ, tlioy willingly submit unto, accept of, and give 
 lip themselves to the constant practice thereof; whatever comes on any 
 other account they refuse. 
 
 lY. Christ manifests and evidences his love to his saints in a vkuj 
 ■of bounty, — in that rich, plentiful provision he makes for them. It 
 hath " pleased the Father that in him should all fulness dwell," Col, 
 i. 19 ; and that for this end, that " of his fulness we might all receive, 
 and grace for grace," John i. IG. I shall not insist upon the particu- 
 lars of that provision which Christ makes for his saints, with all those 
 mfluences of the Spirit of life and grace that daily they receive from 
 him, — that bread that he gives them to the full, the refreshment they 
 have from him; I shall only observe this, that the Scripture affirms 
 him to do all things for them in an abundant manner, or to do it 
 richly, in a way of bounty. 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. v. 20, " \Yhere sin abounded, grace did 
 much more abound." 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 all that we ask or think," 
 Eph. iii. 20. Is it pardoning mercy we receive of him? why, he doth 
 " abundantly pardon," Isa. Iv. 7; he will multiply or add to pardon, — 
 he will add pardon to pardon, that grace and mercy shall abound above 
 all our sins and iniquities. Is it the Spirit he gives us? he sheds him 
 upon us richlij or " abundantly," Tit. iii. 6 ; not only bidding us drink 
 of the water of life freely, but also bestowing him in such a plentiful 
 measure, that rivers of water shall flow from them that receive him, 
 John vii. 38, 39, — that they shall never thirst any more who have 
 drank of him. Is it grace that we receive of him? b.e gives that also 
 in a way of bounty ; we receive '' abundance of grace," Rom. v. 17; he 
 " abounds toward us in all wisdom and prudence," Eph. i. 8. Hence 
 is that invitation, Cant. v. 1. If in any things, then, we are straitened, 
 it is in ourselves; Christ deals bountifully with us. Indeed, the great 
 sin of believers is, that they make not use of Christ's bounty as they 
 ought to do ; that Ave do not every day take of him mercy in abund- 
 ance. The oil never ceaseth till the vessels cease; supplies from Christ 
 fail not but only when our faith fails in receiving them. 
 
 Tlien our return to Christ is in a way of duty. Unto this two 
 things are required: — 
 
 1. That we folloiu after and practise holiness in the power of it.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 153 
 
 as it is obedience unto Jesns Christ. Under this fomiaHty, as obedi- 
 ence to him, all gospel obedience is called, " whatsoever Christ com- 
 mands us," Matt, xxviii. 20; and saith he, John xv. 14, ''Ye are my 
 friends, if ye do Avhatsoever I command you;" and it is required of 
 us that we live to him who died for us, 2 Cor. v. 15, — hve to him in 
 all holy obedience, — live to him as our Lord and King. Not that I 
 suppose there are peculiar precepts and a peculiar law of Jesus Christ, 
 in the observance whereof we are justified, as the Sociuians fancy; 
 for surely the gospel requnes of us no more, but " to love the Lord 
 our God with all our hearts, and all our souls," — which the law also 
 required ; — but that, the Lord Jesus having brought us into a condition 
 of acceptance with God, wherein our obedience is well-pleasing to 
 him, and we being to honour him as we honour the Father, that we 
 have a respect and peculiar regard to him in all our obedience. So 
 Tit. ii. 14, he hath purchased us unto himself And thus believers do 
 in their obedience; they eye Jesus Christ, — 
 
 (1.) As the atithor of their faith and obedience, for whose sake it 
 is " given to them to believe," Phil. i. 29 ; and who by his Sphit works 
 that obedience in them. So the apostle, Heb. xii. 1, 2 ; in the course 
 of our obedience we still look to Jesus, " the author of our faith." 
 Faith is here both the gi-ace of faith, and the fruit of it in obedience. 
 
 (2.) As him in, for, and by whom we have acceptance with God in 
 our obedience. They know all their duties are weak, imperfect, not 
 able to abide the presence of God ; and therefore they look to Christ 
 as him who bears the iniquity of their holy things, who adds incense 
 to their prayers, gathers out all the weeds of their duties, and makes 
 them acceptable to God. 
 
 (3.) As one that hath reneived the commands of God unto them, 
 with mighty obligations unto obedience. So the apostle, 2 Cor. v. 
 14, 15, " The love of Christ constraineth us;" of which aftei"vvard. 
 
 (4.) They consider him as God, equal with his Father, to whom 
 all honour and obedience is due. So Rev. v. 13. But these things I 
 have, not long since, opened^ in another treatise, dealing about tlio 
 worship of Christ as mediator. This, then, the saints do in all their 
 obedience ; they have a special regard to their dear Lord Jesus. He 
 is, on all these accounts, and innumerable others, continually in their 
 thoughts. His love to them, his life for them, his death for them, — 
 all his kindness and mercy constrains them to live to him. 
 
 2. By labouring to abound in fruits of holiness. As he deals with 
 us in a way of bounty, and deals out unto us abundantly, so he re- 
 quires that we abound in all .grateful, obediential returns to him. So 
 we are exhorted to " be always abounding in the work of the Lord," 
 1 Cor. XV. 58. This is that I intend: — the saints are not satisfied with 
 ' Vindiciic EvariTCl., chap. xiii. vol. xii.
 
 154 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 that measure that at any time they have attained, but are still press- 
 ing, that they may be more dutiful, more fruitful to Christ. 
 
 And this is a little glimpse of some of that communion which we 
 enjoy with Christ. It is but a little, from him who hath the least 
 experience of it of all the saints of God; who yet hath found that in 
 it which is better than ten thousand worlds; who desires to spend 
 the residue of the few and evil days of his pilgiimage in pursuit 
 liereof, — in the contemplation of the excellencies, deshableness, love, 
 and grace of om- dear Lord Jesus, and in making retm-ns of obedience 
 according to his will : to whose soul, in the midst of the perplexities 
 of this ^vl-etched world, and cursed rebellions of his own heart, this is 
 the great rehef, that " He that shall come will come, and will not 
 tarry." "The Spirit and the bride say, Come; and let him that 
 readeth say, Come. Even so, come, Lord Jesus." 
 
 CHAPTER VI. 
 
 Of co-mmiinion vnth Christ in purchased grace— Purchased grace considered in 
 respect of its rise and fountain — The first rise of it, in the obedience ot Christ 
 — Obedience properly ascribed to Clarist — Two ways considered : what it was, 
 and wherein it did consist — Of his obedience to the law in general— Of the 
 law of the Mediator — His habitual righteousness, how necessary ; as also his 
 obedienoe to the law of the ISIediator — Of his actual obedience or active right- 
 eousness — All Christ's obedience performed as he was Mediator — His active 
 obedience for us — This proved at large, Gal. iv. 4, 5; Rom. v. 19; Phil, 
 iii. 10; Zech. iii. 3-5 — One objection removed — Considerations of Christ's 
 active righteousness closed — Of the death of Christ, and its influence into our 
 acceptation with God — A price; redemption, what it is — A sacrifice; atone- 
 ment made thereby — A punishment ; satisfaction thereby — The intercession of 
 Christ; with its influence into our acceptation with God. 
 
 Our process^ is noAV to communion with Christ in imrcliasecl 
 grace, as it was before proposed: " That we may know him, and tha 
 power of his resurrection, and the fellowship of his sufferings, and be 
 made confoniiable to his death," PhiL iii. 10. 
 
 By purchased grace, I understand all that righteousness and grace 
 which Christ hath procured, or wrought out for us, or doth by any 
 means make us partakers of, or bestows on us for our benefit, by any 
 thing that he hath done or suffered, or by any thing he continueth 
 to do as mediator: — First, What this purchased grace is, and 
 wherein it doth consist; Secondly, How lue hold communion with 
 Christ therein; are the things that now come under consideration. 
 
 * [See beginning of chapter ii., for the leading divisions.]
 
 OF COMilUNION WITH THE SON JESUS CHRIST. 155 
 
 The First may be considered two ways: — 1. In respect of the rise 
 and fountain of it; 2, Of its nature, or wherein it consisteth. 
 
 1. It hath a threefold rise, spring, or causahty in Christ : — (1.) The 
 obedience of his life. (2.) The suffering of his death, (3.) His con- 
 tinued intercession. All the actions of Christ as mediator, leading 
 to the communication of grace unto us, may be either referred to 
 these heads, or to some things that are subservient to them or con- 
 sequents of them. 
 
 2. For the nature of this gi-ace wherein we have communion witli 
 Christ, flowing from these heads and fountains, it may be referred 
 to these three: — (1.) Grace of justification, or acceiDtation with 
 God ; which makes a relative change in us, as to state and condition. 
 (2.) Grace of sanctification, or holiness before God ; which makes a 
 real change in us, as to principle and operation. (3.) Grace oiiwivi- 
 lege; which is mixed, as we shall show, if I go forth to the handling 
 thereof. 
 
 Now, that we have commimion 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 Avith him. We are "crucified" with him. 
 Gal. ii 20; we are "dead" with hhn, 2 Tim. ii. 11; Col. iii. 3; and 
 "buried" mth him, Rom. vi. 4 ; Col. ii. 12 ; we are "quickened together 
 with him," Col. ii. 13 ; " risen" with him, Col. iii. 1. " He hath quick- 
 ened us together with Christ, and hath raised us up together, and 
 made us sit together in heavenly places," Eph. ii. 5, 6. In the act- 
 ings of Christ, there is, by vhtue of the compact between him as 
 mediator, and the Father, such an assured foundation laid of the 
 communication of the fiaiits of those actings unto those in whose 
 stead he performed them, that they are said, in the participation of 
 those fruits, to have done the same things -with him. The life and 
 power of which truth we may have occasion hereafter to inquhe 
 into : — 
 
 (1.) The first fountain and spring of this grace, wherein Ave have 
 our communion with Christ, is first to be considered; and that is 
 the obedience of his life : concerning wliich it must be declared, — 
 [1.] What it is that is intended thereby, and wherein it consistetL 
 [2.] What influence it hath into the grace whereof we speak. 
 
 To the handling of this I shall only premise this observation, — 
 namely, that in the order of 2'>f0curement, the life of Christ (as Avas 
 necessary) precedeth his death ; and therefore Ave shall handle it in 
 the first place : but in the order of application, the benefits of his 
 death are bestoAved on us antecedently, in the nature of the things 
 themselves, unto those of his life; as Avill appear, and that necessarily, 
 from the state and condition Avherein Ave are.
 
 ioG OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 [1.] By tlic obedience of the life of Christ, I intend the universal 
 conformity of the Lord Jesus Christ, as he was or 'is, in liis being 
 mediator, to tlie whole will of God ; and his complete actual fulfilHng 
 of the whole of every law of God, or doii\g of all that God in them 
 required. He might have been perfectly holy by obedience to the 
 law of creation, the moral law, as the angels were; neither could any 
 more, as a man walking with God, be required of him : but he sub- 
 mitted himself also to every law or ordinance that was introduced 
 upon the occasion of sin, which, on his own account, he could not be 
 subject to, it becoming him to " fulfil \nll righteousness," Matt. iii. 15, 
 as he sj)ake in reference to a newly-instituted ceremony. 
 
 That obedience is properly ascribed unto Jesus Christ as mediator, 
 the Scripture is witness, both as to name and thing. Heb. v. 8, 
 " Though he were a Son, yet learned he obedience," etc. ; yea, he was 
 obedient in his sufferings, and it was that which gave life to his 
 death, Phil. ii. 8. He was obedient to death: for therein "he did 
 make his soul an offering for sin," Isa. liii. 10; or, "his soul made an 
 offering for sin," as it is interpreted, verse 12, " he poured out his 
 soul to death," or, " his soul poured out itself unto death." And he 
 not only sanctified himself to be an offering, John xvii. 19, but he also 
 '■' offered up himself," Heb. ix. 14, an " offering of a sweet savour to 
 God," Eph. V. 2. Hence, as to the whole of his work, he is called 
 the Father's "servant," Isa. xlii. 1, and verse 19: and he professes 
 of himself tha,t he " came into the world to do the mil of God, the 
 will of him that sent him;" for which he manifests " his great readi- 
 ness," Heb. X. 7 ; — all which evince his obedience. But I suppose 
 I need not insist on the proof of this, that Christ, in the work of me- 
 diation, and as mediator, was obedient, and did what he did willingly 
 and cheerfully, in obedience to God. 
 
 Now, this obedience of Christ may be considered tv\^o ways: — ■ 
 1st. As to the habitual root and fountain of it. 2dly. As to the 
 actual parts or duties of it : — 
 
 1st. The habitual righteousness of Christ as mediator in his hu- 
 man nature, Avas the absolute, complete, exact conformity of the soul 
 of Christ to the will, mind, or law of God ; or his perfect habitually- 
 inherent righteousness. This he had necessarily from the grace of 
 union; from whence it is that that which was bom of the virgin was 
 a " holy thing," Luke i. 35. It was, I say, necessary consequentially, 
 
 ' " Vox hajc "iixxioruvti lioc quidem loco Jatissinie sumitur, ita ut significet non 
 modo TO tifiifiov, sed et quicquid ullam roqui atque honesti habet rationem; nam 
 lex Mosis de hoc baptismo nihil prscscripserat." — Grot. 
 
 "Per 'iiKa.ititrvvrt Christus hie non designat justitiam legalem, sed, ut ita loqiii 
 liceat, personalem ; to ■r^i-ra]/ persona;, et to xa.6riKov mxineri." — Walse. 
 
 Eoaa'T/y^») tfi ko.) it^mv^iv, ov» alros i-rolpij-^ius jj vnmia; ^^I'lav 'i^uv, ri xaSa^fluf, 
 « T? (piffii xotfa^ot *«( ayio;. — Clem.
 
 OF COMMUNION V/ITH THE SON JESUS CURIST. i67 
 
 that it should be so; though the effecting of it were by the free ope- 
 rations of the Spirit, Luke ii 52. He had an all-fulness of grace 
 on all accounts. This the apostle describes, Heb. vii. 26, " Such an 
 high priest became us, holy, harmless, undefiled, separate from sin- 
 ners." Every way separate and distant from sin and sinners he was 
 to be; whence he is called "The Lamb of God, without spot or 
 blemish," 1 Pet. i. 19. This habitual holiness of Christ was incon- 
 ceivably above that of the angels. He who "^chargeth his angels 
 with folly," Job iv. 18; " who putteth no trust in his saints; and ui 
 whose sight the heavens" (or their inhabitants) " are not clean," chap. 
 XV. 15 ; always embraceth him in his bosom, and is always well pleased 
 with him. Matt. iii. 1 7. And the reason of this is, because every other 
 creature, though never so holy, hath the Spirit of God by measure; 
 but he was not given to Christ " by measure," John iii. 34; and that 
 because it pleased him that in him " should all fulness dwell," Col. 
 i. 19. This habitual gi'ace 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 m a created, dependent being; 
 and so have the fountain of what is communicated to them without 
 them. But the human nature of Christ subsists in the person of the 
 Son of God ; and so hath the bottom and fountain of its holiness in 
 the strictest unity with itself 
 
 2dli/. The actual obedience of Clnrist, as was said, Avas his willing, 
 cheerful, obediential performance of every thmg, duty, or command, 
 that God, by virtue of any law whereto we were subject and ob- 
 noxious, did requu-e; and [his obedience], moreover, to the peculiar 
 law of the mediator. Hereof, then, are two parts : — 
 
 (1st.) That whatever v^as required of us by virtue of any law, — 
 that he did and fulfilled. A\Tiatever was required of us by the law of 
 nature, in our state of innocency ; whatever kind of duty was added by 
 morally positive or ceremonial institutions; whatever is required of 
 us in way of obedience to righteous judicial laws, — he did it all. Hence 
 he is said to be "made under the law," Gal. iv. 4; subject or ob- 
 noxious to it, to all the precepts or commands of it. So, Matt, iii 15, 
 he said it became him to ""fulfil all righteousness," — 'xamv btxaio- 
 o-ln.yjv, — all manner of righteousness whatever; that is, everythuig that 
 God required, as is evident from the application of that general 
 axiom to the baptism of John. I shall not need, for this, to go to 
 
 ' "Sensus est de angelis, qui si cum Deo conferantur, aut si cos secum Deus 
 conferat, non habens rationem corum quro in illis posuit, ct dotium ac dononim 
 quaj in illos contulit, et quibus eos exoruavit ct illustravit, iuveuiat eos stolidos. 
 Hank quicquid habcnt angeli, a Deo Labent." — :^[ercer. in loc. 
 
 » " Fuit legis servituti subjectus, ut cam implendo nos ab ea rodimerct, ct ab 
 ejus servitute." — Bez.
 
 15S OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 pai-ticular instances, in the duties of the law of nature,— to God and 
 his parents ; of morally positive [duties], in the Sabbath, and other acts 
 of -svorship; of the ceremonial law, in circumcision, and observation of 
 all the rites of the Judaical church; of the judicial, in paying tribute 
 to governors;— it will suffice, I presume, that on the one hand he " did 
 no'sin, neither was guile found in his mouth;" and on the other, that 
 ho " fulfilled all righteousness : " and thereupon the Father was always 
 well pleased with him. This was that which he owned of himself, 
 — that he came to do the Avill of God ; and he did it. 
 
 (2dli/.) There was Vi 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 showed in 
 dying was peculiarly to this Maw, John x. 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 do^vn his life, and take it again ; and he was obedient 
 thereunto. Hence we say, he who is mediator did some thmgs 
 merely as a man, subject to the law of God in general; so he prayed 
 for his persecutors, — those that put him to death, Luke xxiii. 34 ; — 
 some things as mediator; so he prayed for his elect only, John xvii. 9. 
 There were not worse in the world, really and evidently, than many 
 of them that crucified him ; yet, as a man, subject to the law, he for- 
 gave them, and prayed for them. When he prayed as mediator, his 
 Father always heard him and answered him, John xi. 41 ; and in the 
 other prayers he was accepted as one exactly performing his duty. 
 
 This, then, is the obedience of Christ; which was the first thing 
 proposed to be considered. The next is, — 
 
 [2.] That it hath an influence into the grace of which we speak, 
 wherein we hold communion with him, — namely, our free accepta- 
 tion with God; what that influence is, must also follow in its order. 
 
 1st. For his habitual righteousness, I shall only propose it under 
 these two considerations : — 
 
 (Ist.) That upon this supposition, that it was needful that we should 
 have a mediator that was God and man in one person, as it could 
 not otherwise be, so it must needs be that he must be holy. For 
 although there be but one primary necessary effect of the hypostatical 
 union (which is the subsistence of the human nature in the person of 
 the Sou of God), yet that he that was so united to him should be a 
 " holy thing," completely holy, was necessary also ; — of which before. 
 (2dl2/.) That the relation which this righteousness of Christ hath 
 to the grace we receive from him is only this,— that thereby he was 
 
 ' "Propriuin object urn obedientiaj est prreceptum, taciturn vel expressimi, id 
 est, voluntas superioris quocunque modo iimotescat." — Thorn. 2, 2, q. 2, 5. Deat. 
 xviii. 18; Acts iii. 22j John xii. 49, xiv. 31, vi. 38, v. 30.
 
 OF COjSOIUNION WITH THE SON JESUS CHRIST. 159 
 
 txavoi, — fit to do all that he had to do for us. This is the intendment 
 of the apostle, Heb. vii. 26. Such a one " became us ;" it was needful 
 he should be such a one, that he might do what he had to do. And 
 the reasons hereof are two : — 
 
 [l5i.] Had he not been completely furnished with habitual grace, 
 he could never have actually fulfilled the righteousness which was 
 requu-ed at his hands. It was therein that he was able to do all that 
 he did. So himself lays down the presence of the Spirit with him as 
 the bottom and foundation of his going forth to his work, Isa. Ixi. 1. 
 
 \2dly.'\ He could not have been a conijjlete and perfect sacrifice, 
 nor have answered all the types and figm'es of him, that were^ com- 
 plete and without blemish. But now, Christ having this habitual 
 righteousness, if he had never yielded any continued obedience to the 
 law actively, 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 hath another use besides 
 to fit him for an oblation, for which he was most fit without it. 
 
 Idly. For Christ's obedience to the laiu of mediation, wherein it 
 is not coincident with his passive obedience, as they speak (for I know 
 that expression is improper) ; it was that which was requisite for the 
 discharging of his office, and is not imputed unto us, as though we 
 had done it, though the aTorsXec/z-ara and fruits of it are; but is of 
 the nature of his intercession, whereby he provides tlie good things 
 we stand in need of, at least subsei-viently to his oblation and inter- 
 cession ; — of which more afterward. 
 
 '^dly. About his actual fulfilling of the law, or doing all things 
 that of us are required, there is some doubt and c^uestion; and about 
 it there are three several opinions: — 
 
 (] st) That this active obedience of Christ hath no farther influence 
 into our justification and acceptation Avith God, but as it was pre- 
 liaratory to his blood-shedding and oblation; which is the sole cause 
 of our justification, the whole righteousness which is imputed to us 
 arising from thence. 
 
 (2dly.) That it may be considered two ways: — [1st.] As it is purely 
 obedience; and so it hath no other state but that before mentioned. 
 [2dly.] As it was accomplished with suffering, and joined with it, as 
 it was part of his humiliation, so it is imj^uted to us, or is part of 
 that upon the account whereof we are justified. 
 
 ' " Prsocipitur, Lev. xxii, 20, ne ofFeratur pecus in quo sit a'"2, mum, id est 
 corporis vitium : a =""a officitur /^ufio; ' culpa:' uiidc Christus dicitur clfiuftos, 'incul- 
 patus:' opponitur autem n'l^ ro o:?:n, hoc est 'integrum.' Ibid., ver. 19, et sic 
 Exod. xii. 5, praicipitur de agno pascliali, ut sit O'^'^n, id est 'integer,' omnis sci- 
 licet vitii expers. Idem pr»cipitur de agnis jugis sacrificii, Numb, xxviii. 3, qui- 
 bus ipsa nimirum sanctitas C'lirihti tanquam victimaj prajfigurata est." — Fiscat^ 
 in 1 Pet. i. li).
 
 IGO OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 (odli/.) Tluat tills obedience of Christ, being done/or us, is reckoned 
 graciously of God unto us; and upon the account thereof are Ave ac- 
 cepted as righteous before him. My intendment is not to handle this 
 ditference in the way of a controversy, but to give such an under- 
 standing of the whole as may speedily be reduced to the practice of 
 godliness and consolation ; and this I shall do in the ensuing obser- 
 vations : — 
 
 [1st.] That the obedience that Christ yielded to the law in general, 
 is not only to the peculiar law of the mediator, though he yielded it 
 as mediator. He was incarnate as mediator, Heb. ii. 14; Gal. iv. 4; 
 and all he afterward did, it was as our mediator. For that cause- 
 •' came he into the world," and did and suffered whatever he did or 
 suffered in this world. So that of this expression, as mediator, there 
 is a twofold sense : for it may be taken strictly, as relating solely to 
 the law of the mediator, and so Christ may be said to do as mediator 
 only what he did in obedience to that law; but in the sense now in- 
 sisted on, whatever Christ did as a man subject to any law, he did it 
 as mediator, because he did it as part of the duty incumbent on him 
 who undertook so to be. 
 
 [2cZ/_y.] That Avhatever Christ did as mediator, he did it for them 
 Avhose mediator he was, or in whose stead and for whose good he 
 executed the office of a mediator before God. This the Holy Ghost 
 Avitnesseth, Rom. viii. 3, 4, " What the laAV could not do, in that it was 
 weak through the flesh, God sending his own Son in the likeness of 
 sinful flesh, and for sin, condemned sin in the flesh, that the right- 
 eousness of the law might be fulfilled in us;" because that we could 
 not in that condition of weakness whereinto we are cast by sin, come 
 to God, and be freed from condemnation by the law, God sent Christ 
 as a mediator, to do and suffer whatever the law required at our 
 hands for that end and purpose, that Ave might not be condemned, but 
 accepted of God. It Avas all to this end, — " That the righteousness 
 of the laAv might be fulfilled in us;" that is, Avhich the laAv required of 
 us, consisting in duties of obedience. This Christ performed for us. 
 This expression of the apostle, " God sending his own Son in the 
 Ukeness of smful flesh, and for sin, condemned sin in the flesh;" if 
 you Avill add to it, that of GaL iv. 4, that he Avas so sent forth as that 
 he Avas i/-r6 v6/j.ov yevo/^tvoc, " made_under the law," (that is, obnoxious to 
 it, to yield all the obedience that it doth require), comprises the Avhole 
 of Avhat Christ did or suffered ; and all this, the Holy Ghost tells us, 
 Avas for us, verse 4. 
 
 [odbj-l That the end of this active ohedience of Christ cannot be 
 assigned to be, that he might be fitted for his death and oblation. 
 For he ansv/ered all types, and Avas every Avay /'xavo's (fit to be made 
 an offering for sin), by his union and liabitual grace. So that if the
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 161 
 
 obedience- Christ performed be not reckoned to us, and done upon 
 ■our account, there is no just cause to be assigned why he should live 
 here in the world so long as he did, in perfect obedience to all the 
 laws of God. Had he died before, there liad been perfect innocence, 
 and perfect holiness, by his habitual grace, and infinite virtue and 
 worth from the dig-nity of his person; and surely he yielded not that 
 long course of all manner of obedience, but for some great and special 
 pui-pose in reference to our salvation. 
 
 [Uhly.'] That had not the obedience of Christ been for us (in what 
 sense we shall see instantly), it might in his life have been required 
 •of him to yield obedience to the law of nature, the alone law which 
 he could be liable to as a man ; for an innocent man in a covenant of 
 works, as he was, needs no other law, nor did God ever give any 
 other law to any such person (the law of creation is all that an in- 
 nocent creature is liable to, vnth what symbols of that law God is 
 pleased to add). And yet to this law also was his subjection volun- 
 tary; and that not only consequentially, because he was bom upon 
 his own choice, not by any natural course, but also because as media- 
 tor, God and man, he was not by the institution of that law obliged 
 unto it ; being, as it were, exempted and lifted above that law by the 
 hypostatical union: yet, when I say his subjection hereunto was 
 voluntaiy, I do not intend that it was merely arbitrary and at choice 
 whether he would yield obedience^ unto it or no, — but on supposition 
 of his undertaking to be a mediator, it was necessary it should be so, — 
 but that he voluntarily and willingly submitted unto, and so became 
 really subject to the commands of it. But now, moreover, Jesus 
 Christ yielded perfect obedience to all those laws which came upon 
 us by the occasion of sin, as the ceremonial law ; yea, those very in- 
 stitutions that signified the washing away of sin, and repentance from 
 mi, as the baptism of John, which he had no need of himself. This, 
 therefore, must needs be for us. 
 
 [othhj.'] That the obedience of Christ cannot be reckoned amongst 
 his sufferings, but is clearly distinct from it, as to all formalities. 
 Doing is one thing, suffering another; they are in diverse j^redica- 
 ments, and cannot be coincident. 
 
 See, then, briefly what we have obtained by those considerations; and 
 then I shall intimate what is the stream issuing from this first spring or 
 fountaiii of purchased grace, with what influence it hath thereinto : — 
 
 First, By the obedience of" the life of Christ you see what is in- 
 tended, — his willing submission unto, and perfect, complete fulfilling 
 of, every law of God, that any of the saints of God were obliged unto. 
 It is true, every act almost of Christ's obedience, from the blood of 
 
 ' " Oledientia importat necessitatein respectu ejus quod prsccipitur, et volun- 
 tatein respectu iinpletiouis prsccepti."— Thoni. 3, q. 47, 2, 2. 
 
 VOL. II. n
 
 1C2 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 liis circumcision to the blood of his cross, was attended with suffering, 
 — so that his Avhole hfe might, in that regard, be called a death; but 
 yet, looking upon his willingness and obedience in it, it is distin- 
 giiishcd from his sufferings peculiarly so called, and termed his^ active 
 righteousness. This is, then, I say, as was showed, that complete, 
 absolutely perfect accomplishment of the whole law of God by Christ, 
 our mediator; whereby he not only " did no sin, neither was there 
 guile found in his mouth," but also most perfectly fulfilled all right- 
 eousness, as he affirmed it became him to do. 
 
 Secondly, That this obedience was performed by Christ not for 
 himself, but for us, and in our stead. It is true, it must needs be, that 
 whilst he had his conversation in the flesh he must be most perfectly 
 and absolutely holy ; but yet the prime intendment of his accomplish- 
 ing of holiness, — which consists in the complete obedience of his whole 
 life to any law of God, — that was no less for us than his suffering 
 death. That this is so, the apostle tells us, Gal. iv. 4, 5, " God sent forth 
 his Son, made of a woman, made under the law, to redeem them that 
 were under the law." This Scripture, formerly named, must be a little 
 farther insisted on. He was both made of a woman, and made under 
 the law; that is, obedient to it for us. The end here, both of the 
 incarnation and obedience of Christ to the law (for that must needs 
 be understood here by the phrase Ivh vo^iov yivdinwg, — that is, disposed 
 of in such a condition as that he must yield subjection and obedience 
 to the law), was all to redeem us. In these two expressions, " Made 
 of a woman, made under the law," the apostle doth not knit his in- 
 carnation and death together, with an exclusion of the obedience of 
 his life. And he was so made under the law, as those were under 
 the law whom he was to redeem. Now, we were under the law, not 
 only as obnoxious to its penalties, but as hound to all the duties of it. 
 That this is our being " under the laAV," the apostle informs us. Gal. 
 iv. 21, " Tell me, ye that desire to be under the law." It was not 
 the penalty of the law they desired to be under, but to be under it 
 in respect of obedience. Take away, then, the end, and you destroy 
 the means. If Christ were not incarnate nor made under the law 
 for himself, he did not yield obedience for himself; it was all for us, 
 for our good. Let us now look forward, and see what influence this 
 hath into our acceptation. 
 
 Thirdly, Then, I say, this perfect, complete obedience of Christ to 
 the law is reckoned unto us. As there is a truth in that, " The day 
 thou eatcst thou shalt die," — death is the reward of sin, and so we can- 
 not be freed from death but by the death of Christ, Heb. ii. 14, 15 ; so 
 also is that no less true, " Do this, and hve," — that hfe is not to be ob- 
 
 ' " In vita passivam habiiit actionem ; in morte passionem activam sustinuit; dum 
 Ealntem operatur in medio terijc." — Bern. Ser. 4.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 168 
 
 tained unless all be done that tlie law requires. That is still true, 
 '•' If thou wilt enter into life, keep the commandments," Matt. xix. 17. 
 They must, then, be kept by us, or our surety. Neither is it of any 
 value which by some is objected, that if Christ yielded perfect obe- 
 dience to the law for us, then are we no more bound to jdeld obedi- 
 ence; for by his undergoing death, the penalty of the law, we are 
 freed from it. I answer, How did Christ undergo death? Merely 
 as it was penal. How, then, are Ave delivered from death? Merely 
 as it is penal. Yet we must die still; yea, as the last conflict with 
 the effects of sin, as a passage to our Father, we must die. Well, then, 
 Christ yielded perfect obedience to the law; but how did he do it? 
 Purely as it stood in that conditional [arrangement], " Do this, and 
 live." He did it in the strength of the grace he had received ; he did 
 it as a means of life, to procure life by it, as the tenor of a covenant. 
 Are we, then, freed from this obedience? Yes; but how far? From 
 doing it in our own strength ; from doing it for this end, that we may 
 obtain life everlasting. It is vain that some say confidently, that we 
 must yet work for life ; it is all one as to say we are yet under the 
 old covenant, " Hoc fac, et vivos :" we are not freed from obedience, 
 as a way of walkmg with God, but we are, as a way of working to 
 come to him : of which at large afterward. 
 
 Rom, V. 18, 19, "By the righteousness of one the free gift came 
 upon all men unto justification of life : by the obedience of one shall 
 many be made righteous," saith the Holy Ghost. By his obedience 
 to the law are we made righteous; it is reckoned to us for righteous- 
 ness. That the passive obedience of Christ is here only intended is 
 false : — 
 
 First, It is opposed to the disobedience of Adam, which was active. 
 The o/xa/w/ia is opposed vapa'xruij.ari, — the righteousness to the fault. 
 The fault was an active transgression of the law, and the obedience 
 opposed to it must be an active accomplishment of it. Besides, obe- 
 dience placed singly, in its own nature, denotes an action or actions 
 conformable to the law; and therein came Christ, not to destroy but 
 to fulfil the law, Matt. v. 1 7,— that was the design of his coming, and 
 so for us; he came to fulfil the law for us, Isa. ix. 6, and [was] born to 
 us, Luke ii. 11. This also was in that will of the Father which, out of 
 his infinite love, he came to accomplish. Secondly, It cannot clearly 
 be evinced that there is any such thing, in propriety of speech, as 
 passive obedience ; obeying is doing, to which passion or suffering 
 cannot belong: I know it is commonly called so, when men obey until 
 they suffer ; but properly it is not so. 
 
 So also, Phil. iii. 9, " And be found in him, not having my o\m 
 righteousness, which is of the law, but that which is through the faith 
 of Christ, the righteousness which is of God by faith." The right-
 
 1 t OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 cousness we receive is opposed to our own obedience to the lav/; 
 opposed to it, not as something in another kind, but as something in 
 the same kind exchiding that from such an end which the other 
 obtains. Now this is the obedience of Christ to the law, — himself 
 thereby being " made to us righteousness," 1 Cor. i. 30. 
 
 Rom. V. 10, the issue of the death of Christ is placed upon recon- 
 ciliation ; that is, a slaying of the enmity and restoring us into that 
 condition of peace and friendship wherein Adam was before his fall. 
 But is there no more to be done? Notwithstanding that there was 
 no wrath due to Adam, yet he was to obey, if he would enjoy eternal 
 life. Something there is, moreover, to be done in respect of us, if, 
 after the slaying of the enmity and reconciliation made, we shall 
 enjoy life: "Being reconciled by his death," we are saved by that 
 perfect obedience which in his life he yielded to the law of God. 
 There is distinct mention made of recoucihation, through a non-im- 
 putation of sin, as Ps. xxxii. 1, Luke i. 77, Rom. iii. 25, 2 Cor. v. 19; 
 and justification through an imputation of righteousness, Jer. xxiii. 6, 
 Rom. iv. 5, 1 Cor. i. 30 ; — although these things are so far from being 
 separated, that they are reciprocally affirmed of one another : which, 
 as it 'doth not evince an identity, so it doth an eminent conjunction. 
 And this last we have by the life of Christ. 
 
 This is fully expressed in that typical representation of our justifi- 
 cation before the Lord, Zech. iii. 3-5. Two things are there expressed 
 .to belong to our free acceptation before God : — 1. The taking away 
 -of the guilt of our sin, our filthy robes; this is done by the death of 
 Christ. Remission of sin is the proper fruit thereof; but there is 
 more also required, even a collation of righteousness, and thereby a 
 right to life eternal. This is here called "Change of raiment;" so 
 the Holy Ghost expresses it again, Isa. Ixi. 10, where he calls it 
 plainly "The garments of salvation," and " The robe of righteousness." 
 Now this is only made ours by the obedience of Christ, as the other 
 by his death. 
 
 Ohjection. " But if this be so, then are we as righteous as Christ 
 .himself, being righteous with his righteousness." 
 
 Answer. But first, here is a great difference, — if it were no more 
 than that this righteousness was inherent in Christ, and properly his 
 own, it is only reckoned or in^puted to us, or freely bestowed on us, 
 ixnd we are made righteous with that which is not ours. But, secondly, 
 the truth is, that Christ was not righteous with that righteousness for 
 himself, but for us; so that here can be no comparison: only this w^e 
 may say, we are righteous with his righteousness which he wrought 
 for us, and that completely. 
 
 And this, now, is the rise of the purchased grace whereof we speak, 
 — the obedience of Christ ; and this is the influence of it into our ac-
 
 OF COMMUNIONS WITH THE SON JESUS CHRIST. 1G5 
 
 ceptation with God. Whereas the guilt of sin, and our obnoxiousness 
 to punishment on that account, is removed and taken away (as shall 
 farther be declared) by the death of Christ; and whereas, besides the 
 taking away of sin, we have need of a complete righteousness, upon 
 the account whereof we may be accepted with God ; this obedience of 
 Christ, through the free gi-ace of God, is imputed unto us for that 
 end and purpose. 
 
 This is all I shall for the present insist on to this purpose. That 
 the passive righteousness of Christ only is imputed to us in the non- 
 imputation of sin, and that on the condition of our faith and new 
 obedience, so exalting them into the room of the righteousness of 
 Christ, is a thing which, m communion with the Lord Jesus, I have 
 as yet no acquaintance withal. What may be said in the vray of argu- 
 ment on the one side or other must be elsewhere considered. 
 
 (2.) The second spring of our communion with Christ in purchased, 
 grace, is his death and oblation. He lived for us, he died for us ; he 
 was oiurs in all he did, in all he suffered.'^ I shall be the more biief 
 in handling of this, because on another design I have ^elsewhere at 
 large treated of all the concernments of it. 
 
 Now, the death of Christ, as it is a spring of that purchased grace 
 wherein we have communion with him, is in the Scripture proposed 
 under a threefold consideration: — [L] Of a price. [2.] Of a sacri- 
 fice. [3.] Of a penalt}^ 
 
 In the first regard, its proper effect is redemption; in the second, 
 reconciliation or atonement ; in the third, satisfaction ; which are the 
 gTeat ingredients of that purchased grace whereby, in the first place, 
 we have communion with Christ. 
 
 [1.] It is ap/i'ce. " We are bought with a price," 1 Cor. vi. 20; 
 being " not redeemed with silver and gold, and corruptible things, 
 but with the precious blood of Christ," 1 Pet. i. 18, 19 : which therein 
 answers those things in other contracts.' He came to " give his life 
 a ransom for many," Matt. xx. 28, — a price of redemption, 1 Tim. 
 ii. 6. The proper use and energy of this expression in the Scripture, 
 I have elsewhere declared. 
 
 Now, the proper effect and issue of the death of Christ as a price 
 or ransom is, as I said, redemption. Now, redemption is the deliver- 
 ance of any one from bondage or captivity, and the miseries attend- 
 i)ig that condition, b}^ the intervention or interposition of a price or 
 
 ■ " Tantanc me tenuit vivcndi, iiatc, voliiptas, 
 Ut jiro ine hostili patcrer succedere dextrae, 
 Quein periui? tuano liaic genitor per vulnera server, 
 ilorte tiia vivons?"' — Virgil, jEueid. x. 846. 
 ' Vindic. lOvaii., cap. xx.-xxii. vol. xii. 
 
 * " Nil quidem emitur nisi intcrveuieute prctio; sed hoc tanicn additum magnani 
 empha&iii habct." — Bez.
 
 IGG OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 ransom, paid by the redeemer to him by whose authority the captive 
 was detained: — 
 
 1st. In general, it is a deliverance. Hence Christ is called " The 
 Deliverer," Rom. xi. 26 ; giving himself to " deliver us," Gal. i. 4. He 
 is "Jesus, who delivers us from the wrath to come," 1 Thess. i. 10. 
 
 2dlij. It is the delivery of one from bondage or captivity. We 
 are, without him, all prisoners and captives, " bound in prison," Isa. 
 Ixi. 1 ; " sitting in darkness, in the prison house," Isa. xlii. 7, xlix. 9 ; 
 " prisoners in the pit wherein there is no water," Zech. ix. 11 ; " the 
 captives of the mighty, and the prey of the terrible," Isa. xlix. 25 ; 
 under a "captivity that must be led captive," Ps. Ixviii. 18: this puts 
 us in " bondage," Heb. ii. 1 5. 
 
 odly. The person committing thus to prison and into bondage, is 
 God himself. To him we owe " our debts," Matt. vi. 12, xviii. 23-27; 
 against him are our offences, Ps. li. 4 ; he is the judge and lawgiver, 
 James iv. 12. To sin is to rebel against him. He shuts up men 
 under disobedience, Rom. xi. 32 ; and he shall cast both body and soul 
 of the impenitent into hell-fire. Matt. x. 28. To his wrath are men 
 obnoxious, John iii. 36; and lie under it by the sentence of the law, 
 which is their prison. 
 
 4:tJdy. The miseries that attend this condition are innumerable. 
 Bondage to Satan, sin, and the world, comprises the sum of them ; 
 from all which we are delivered by the death of Christ, as a price or 
 ransom. " God hath delivered us from the j)ower of darkness, and 
 hath translated us into the kingdom of his dear Son ; in whom we 
 have redemption through his blood," Col. i. 13, 14. And he " redeems 
 us from all iniquity," Tit. ii. 14; "from our vain conversation," 1 Pet. 
 i. 18, 19 ; even from the guilt and power of our sin ; purchasing us to 
 himself " a peculiar people, zealous of good works," Tit ii. 1 4 : so dying 
 for the " redemption of transgi'essions," Heb. ix. 1 5 ; redeeming us also 
 from the world, Gal. iv. 5. 
 
 Bthly. And all this is by the payment of the price mentioned into 
 the hand of God, by whose supreme authority we are detained cap- 
 tives, under the sentence of the law. The debt is due to the great 
 householder. Matt, xviii. 23, 24; and the penalty, his curse and wrath: 
 from which by it we are delivered. Rev. i. 5. 
 
 This the Holy Ghost frequently insists on. Rom. iii. 24, 25, " Being 
 justified freely by his grace, through the redemption that is in Christ 
 Jesus ; whom God hath set forth to be a propitiation through faith in 
 his blood, to declare his righteousness for the remission of sins : " so 
 also, 1 Cor. vi. 20; 1 Pet. i. 18; Matt. xx. 28- 1 Tim. ii. 6; Eph.i. 7; 
 Col. i. 13; Gal. iii. 13. And this is the first consideration of the death 
 of Christ, as it hath an influence into the procurement of that grace 
 wherein Ave hold communion with him.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 167 
 
 [2.] It was a sacrifice also. He had a body prepared him, Heb. 
 X. 5 ; wherein he was to accomphsh what by the typical oblations and 
 burnt-offerings of the law was prefigured. And that body he offered, 
 Heb. X. 10 ; — that is, his whole human nature ; for "his soul" also was 
 made "an offering for sin," Isa. liii. 10 : on which account he is said to 
 offer himself, Eph. v. 2; Heb. i. 3, ix. 26. He gave himself a sacri- 
 fice to God of a sweet-smelhng savour; and this he did willingly,^ 
 as became him who was to be a sacrifice, — the law of this obedience 
 being written in his heart, Ps. xl. 8 ; that is, he had a readiness, will- 
 ingness, desire for its perfonnance. 
 
 Now, the end of sacrifices, such as his was, bloody and for sin, Rom. 
 V. 10; Heb. ii. 17, was atonement and recoucihation. Tliis is every- 
 where ascribed to them, that they were to make atonement ; that is, 
 in a way suitable to their nature. And this is the tendency of the 
 death of Christ, as a sacrifice, atonement, and reconciliation with God. 
 Sin had broken friendship between God and us, Isa.lxiii. 10; whence 
 his wrath was on us, John iii. 36; and we are by nature obnoxious to 
 it, Eph. ii. 3. This is taken away by the death of Christ, as it was a 
 sacrifice, Dan. ix. 24. " When we were enemies, we were reconciled 
 to God by the death of his Son," Rom. v. 10. And thereby do Ave 
 " receive the atonement," verse 1 1 ; for " God was in Christ reconcil- 
 ing the world to hunself, not imputing to them their sins and their 
 iniquities," 2 Cor. v. 19-21: so also, Eph. ii. 12-16, and in simdry 
 other places. A.nd this is the second consideration of the dea^th of 
 Christ; which I do but name, having at large insisted on these thmgs 
 elsewhere. 
 
 [3.] It was also a jmnishment, — a punishment in our stead. " He 
 was wounded for our transgressions, he was bruised for our iniquities : 
 the chastisement of our peace was upon him," Isa liii. 5. God made 
 all our iniquities (that is, the punishment of them) " to meet upon 
 him," verse 6. " He bare the sins of many," verse 12 ; " his own self 
 bare our sins in his oavu body on the tree," 1 Pet. ii. 24 ; and therein 
 he " who knew no sin, was made sin for us," 2 Cor. v. 21. What it 
 is in the Scripture to bear sin, see Deut. xix. 15, xx. 1 7 ; Numb. xiv. 33 ; 
 Ezek. xvhi. 20. The nature, kind, matter, and manner of this punish- 
 ment I have, as I said before, elsewhere discussed. 
 
 Now, bearing of punishment tends directly to the giving satisfaction 
 to him who was offended, and on that account inflicted the punish- 
 ment. Justice can desire no more than a proportional punishment, 
 
 ' " Observatum est a sacrificantibus, ut si hostia qucc ad aras duceretur, fuisset 
 vehementcr reluctata, ostendissetque se invitam altaribus admovcri, amoveretur, 
 quia iin'ito Deo earn offerri putabant; qua) vero steti.ssct oblata, banc volenti 
 numini dari cxistiinabant." — ^Macrob. Satiiinal. lib. iii. " Hoc qiioque iiotandum, 
 vitulos ad aras bumeris hominum allatos iion fere litare; siciit ncc claudicante, 
 nee aliena bostiaplacari decs; neque traheute se ab aris." — Pliu. lib. viii. cap. 45.
 
 1(J8 OF COM.MUNION WITH THE SON JESUS CHRIST. 
 
 due to the offence. And this, on his own voluntary takmg of our 
 persons, undertaking to be our mediator, was inflicted on our dear 
 Lord Jesus. His substituting himself in our room being allowed of 
 by the righteous Judge, satisfaction to him doth thence properly ensue-. 
 " And this is the threefold consideration of the death of Christ, as it 
 is a principal spring and fountain of that grace wherein we have com- 
 munion with him; for, as will appear in our process, the single and 
 most eminent part of purchased grace, is nothing but the naturaJ 
 exurgency of the threefold effect of the death of Christ, intimated 
 to flow from it on the account of the threefold consideration insisted 
 on. This, then, is the second rise of purchased grace, which we are 
 to eye, if we -will hold communion Avith Christ in it, — his death and 
 blood-shedding, under this threefold notion of a price, an offering, and 
 punishment. But, — 
 
 (3.) This is not all: the Lord Christ goes farther yet; he doth not 
 leave us so, but follows on the work to the utmost. ^ " He died for 
 our sins, and rose again for our justification." He rose again to caiTy 
 on the complete work of purchased gi-ace, — that is, by his intercession ; 
 which is the third rise of it. In respect of this, he is said to be " able 
 to save them to the uttermost that come unto God by him, seeing ho 
 ever liveth to make intercession for them,'' Heb. vii. 25. 
 
 Now, the intercession of Christ, in respect of its influence into pur- 
 chased grace, is considered two ways: — 
 
 [1.] As a continuance and carrying on of his oblation, for the 
 making out of all the fruits and effects thereof unto us. This is called 
 his " appearing in the presence of God for us,'' Heb. ix. 24 ; that is> 
 as the high priest, having offered the gi'eat 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 made for himself and the people; so the Lord Christ, having of- 
 fered himself as a sweet-smelling sacrifice to God, being sprinkled 
 ■with his o\m. blood, appears in the presence of God, as it were to 
 mind him of the engagement made to him, for the redemption of sin- 
 ners by his blood, and the making out the good things to them which 
 were procured thereby. And so this appearance of his hath an in- 
 fluence into purchased grace, inasmuch as therel»y he puts m his 
 claim for it in our behalf 
 
 [2.] He prociu'eth the Holy Sinrit for us, effectually to collate and 
 bestow all thig purchased grace upon us. That he would do this, and 
 doth it, for us, we have his engagement, John xiv. 1 6. This is pur- 
 chased grace, in respect of its fountain and spring ; — of which I shall 
 not speak farther at present, seeing I must handle it at large in tlie- 
 matter of the comm.union we have with the Holy Ghost. 
 
 ' Itom. iv. 25.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 169 
 
 CHAPTER VII. 
 
 The nature of purchased grace ; referred to three heads : — I . Of our acceptation 
 with God ; two parts of it. 2. Of the grace of sanctification ; the several parts 
 of it. 
 
 The fountain of that purchased gTace wherein the saints have 
 communion with Christ being discovered, in the next place the 
 nature of tliis grace itself may be considered. As w/is said, it may 
 be referred unto three heads: — 1. Grace of acceptation with God. 
 2. Grace of sanctification from God. 3. Grace of privileges with and 
 before God. 
 
 1. Of acceptation with God. Out of Chiist, Ave are in a state of 
 alienation from God, accepted neither in our persons nor our services. 
 Sin makes a separation between God and us: — that state, with all its 
 consequences and attendancies, [it] is not my business to unfold. The 
 first issue of purchased grace is to restore us into a state of accepta- 
 tion. 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 Avhich we are accepted. 
 
 Not only all causes of quarrel were to be taken away, that so we 
 should not be under displeasure, but also that was to be given unto 
 us that makes us the objects of God's deHght and pleasure, on the 
 account of the want whereof we are distanced from God : — 
 
 (1.) It gives a removal of that for v/hich we are refused. This is 
 sin in the guilt, and all the attendancies thereof The first issue of 
 purchased go-ace tends to the taking away of sin in its guilt, that it 
 shall not bind over the soul to the wages of it, which is death. 
 
 How this is accomplished and brought about by Christ, was evi- 
 denced in the close of the foregoing chapter. It is the fruit and effect 
 of his death for us. Guilt of sin was the only cause of our separation 
 and distance from God, as hath been said. 'This made us obnoxious 
 to wrath, punishment, and the whole displeasure of God; on the 
 account hereof were we imprisoned under the curse of the law, and 
 given up to the power of Satan. This is the state of our unaccep- 
 tation. By his death, Christ — bearing the curse, undergoing tho 
 punishment that was due to us, paying the ransom that was due for 
 us — delivers us from this condition. And thus far the death of Christ 
 is the sole cause of our acceptation with God, — that all cause of 
 quan-el and rejection of us is thereby taken away. And to that end 
 are his sufferings reckoned to us; for, being " made sin for us," 2 Cor. 
 v. 21, he is made "righteousness unto us," 1 Cor. i. 30. 
 ' John iii. 3G; Epli. ii. 12, 13.
 
 1 70 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 But yet farther; tliis will not complete our acceptation with God. 
 The old quarrel may be laid aside, and yet no new friendship begun ; 
 we may be not sinners, and yet not be so far righteous as to have a 
 right to the kingdom of heaven. Adam had no right to life because 
 he was innocent; he must, moreover, "do this," and then he shall 
 '* live." He must not only have a negative righteousness, — he was 
 not guilty of any thing ; but also a positive righteousness, — he must 
 do all things. 
 
 (2.) This, then, is required, in the second place, to our complete 
 acceptation, that we have not only the not imputation of sin, but 
 also a reckoning of righteousness. Now, this we have in the obe- 
 dience of the life of Christ. This also was discovered in the last 
 chapter. The obedience of the life of Christ was for us, is imputed 
 to us, and is our righteousness before God ; — by his obedience are we 
 " made righteous," Rom. v. 19. On what score the obedience of faith 
 takes place, shall be afterward declared. 
 
 These two things, then, complete our grace of acceptation. Sin 
 bemg removed, and righteousness bestowed, we have peace with God, 
 — are continually accepted before him. There is not any thing to 
 charge us withal : that which was, is taken out of the way by Christ, 
 and nailed to his cross, — made fast there ; yea, publicly and legally 
 cancelled, that it can never be admitted again as an evidence. What 
 court among men would admit of an evidence that hath been pub- 
 licly cancelled, and nailed up for all to see it? So hath Christ dealt 
 with that whida was against us; and not only so, but also he puts 
 that upon us for which we are received into favour. He makes us 
 comely through his beauty; gives us white raiment to stand before 
 the Lord. This is the first part of purchased grace wherein the saints 
 have communion with Jesus Christ. In remission of sin and impu- 
 tation of righteousness doth it consist; from the death of Christ, as 
 a price, sacrifice, and a punishment, — from the life of Christ spent in 
 obedience to the law, doth it arise. The great product it is of the 
 Father's righteousness, wisdom, love, and grace ; — the great and asto- 
 iiishable fruit 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 grace of sanctification. He makes us not only 
 accepted, but also acceptable. He doth not only purchase love for 
 liis saints, but also makes them lovely. He came not by blood only, 
 but by water and blood. He doth not only justify his saints from 
 the guilt of sin, but also sanctify and wash them from the filth of 
 sin. The first is from his life and death as a sacrifice of propitiation; 
 this from his death as a purchase, and his life as an example. So 
 the apostle, Heb. ix. 14; as also Eph. v. 26, 27. Two thmgs are
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 171 
 
 eminent in this issue of purchased grace :—(].) The removal oi defile- 
 ment; (2.) The bestowing of cleanfiess in actual grace. 
 
 (1.) For the first, it is also threefold: — ■ 
 
 [1.] The habitual cleansing of our nature. We are naturally un- 
 clean, defiled,— habitually so; for "Who can bring a clean thing out 
 of an unclean?" Job xiv. 4 ; " That which is bom of the flesh is flesh," 
 John iii. 6. It is in the pollution of our blood that we are born, 
 Ezek. xvi., — wholly defiled and polluted. The grace of sanctifica- 
 tion, purchased by the blood of Christ, removes this defilement of 
 oiu- nature. 1 Cor. vi. 11, "Such were some of you; but ye are 
 washed, ye are sanctified." So also Tit. iii. 3-5, " He hath saved 
 us by the washing of regeneration, and the renewing of the Holy 
 Ghost." How far this original, habitual pollution is removed, need 
 not be disputed; it is certain the soul is made fair and beautiful in the 
 sight of God. Though the sin that doth defile remauis, yet its habitual 
 defilement is taken away. But the handlmg of this lies not in my aim. 
 
 [2.] Taking away the pollutions of all our actual transgressions. 
 There is a defilement attending every actual sin. Our own clothes 
 make us to be abhorred. Job ix. 31. A spot, a stain, rust, wrinkle, 
 filth, blood, attends every sin. Now, 1 John i. 7, " The blood of Jesus 
 Christ cleanseth us from all sin." Besides the defilement of our na- 
 tures which he purgeth. Tit. iii. 5, he takes away the defilement of 
 our persons by actual folHes. " By one offering he perfected for ever 
 them that are sanctified ;" by himself he " purged our sins," before he 
 sat down at the right hand of the Majesty on high, Heb. i. 3. 
 
 [3.] In our best duties we have defilement, Isa. Ixiv. 6. Self, un- 
 belief, form, drop themselves into all that we do. We may be ashamed 
 of our choicest performances. God hath promised that the saints' 
 good works shall follow them. Truly, were they to be measured by 
 the rule as they come from us, and weighed in the balance of the 
 sanctuary, it might be well for us that they might be buried for ever. 
 But the Lord Christ first, as our high priest, bears the iniquity, the 
 guilt, and provocation, which in severe justice doth attend them, 
 Exod. xxvui. 38 ; and not only so, but he washes away all their 
 filth and defilements. Ho is as a refiner's fire, to purge botli 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, unbelief 
 (tliat is, hay and stubble), — that he consumes, wastes, takes away. So 
 that the saints' good works shall meet them one day with a changed 
 countenance, that they shall scarce know them: that which seemed 
 to them to be black, deformed, defiled, shall appear beautiful and 
 glorious; they shall not be afraid of them, but rejoice to see and 
 follow them.
 
 172 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 And tins cleansing of our natures, persons, and duties, liath its 
 whole foundation in the death of Christ. Hence our washing and 
 purifying, our cleansing and purging, is ascribed to his blood and the 
 S]-)rinkling thereof Meritoriously, this work is done, by the shedding 
 of the blood of Christ ; efliciently, by its sprinkling. The sprinkling 
 of the blood of Christ proccedeth from the communication of the 
 Holy Ghost ; which he promiseth to us, as purchased by him for us. 
 He is the pure water, wherewith we are sprinkled from all our sins, 
 — that spiiit of judgment and burning that takes away the filth and 
 blood of the daughters of Zion. And this is the first thing in the 
 grace of sanctification ; of which more afterward. 
 
 (2.) By bestowing cleanness as to actual grace. The blood of Christ 
 in this purchased grace doth not only take away defilement, but also 
 it gives purity; and that also in a threefold gradation: — 
 
 [1.] It gives the Spirit of holiness to dwell in us. "He is made 
 unto us sanctification," 1 Cor. i. 30, by procuring for us the Spirit of 
 sanctification. Our renewing is of the Holy Ghost, who is shed on us 
 through 'Christ alone. Tit. iii. 6. This the apostle mainly insists on, 
 Rom. viii., — to wit, that the prime and principal gift of sanctification 
 that we receive from. Christ, is the indwelling of the Spirit, and our 
 following after the guidance hereof. But what concerns the Spirit 
 in any kind, must be referred to that which I have to offer concern- 
 ing our communion Vt'ith him. 
 
 [2.] He gives us Jtahitual grace; — a jorinciple 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 dis- 
 tinct facidties of our souls wherein it is, or the distinct objects about 
 Avhich it is exercised, receiveth various appellations, being indeed all 
 but one new principle of life. In the understanding, it is light; in 
 the will, obedience; iir the affections, love; in all, faith. So, also, it is 
 differenced in respect of its operations. When it carries out the soul 
 to rest on Christ, it is faith; when to delight in him, it is love; but 
 still one and the same habit of grace. And this is the second thing. 
 
 [3.] Actual influence for the performance of every spiritual duty 
 whatever. After the saints have both the former, yet Christ tells 
 them that without him " they can do nothing," John xv. 5. They 
 are still in dependence upon him for new influences of gi'ace, or sup- 
 phes of the Spirit. They cannot live and spend upon the old stock ; 
 for every new act they must have new grace. He must " work in us 
 to "will and to do of his good pleasure," Phil. ii. 13. And in these 
 three, thus briefly named, consists that purchased grace in the point 
 of sanctification, as to the collating of purity and cleanness, wherein 
 we have communion with Clu'ist. 
 
 3. This purchased grace consists in privileges to stand before God,
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 1 73 
 
 and these are of two sorts, — primary and consequential. Primary, 
 is adoption, — the Spirit of adoption ; consequential, are all the fa- 
 vours of the gospel, which the saints alone have right unto. But of 
 this I shall speak when I come to the last branch, — of communion 
 with the Holy Ghost. 
 
 These are the things wherein we have communion with Christ as 
 to purchased grace in this life. Drive them up to perfection, and 
 you have that which we call everlasting glor}^ Perfect acceptance, 
 perfect holiness, perfect adoption, or inheritance of sons,- — that is glory. 
 
 Our process now, in the next place, is to what I mainly intend, 
 even the manner how we hold communion with Chiist in these things ; 
 and that m. the order laid down ; as, — 
 
 I. How we hold communion with him in the obedience of his life 
 and merit of his death, as to acceptance with God the Father. 
 
 II. How we hold communion with Christ in his blood, as to the 
 Spirit of sanctification, the habits and acts of grace. 
 
 III. How we hold communion with him as to the privileges we en- 
 joy. Of Avhich in the ensuing chapters. 
 
 CHAPTER VIII. 
 
 How the saints hold communion with Christ as to their acceptation with God — 
 What is required on the part of Christ hereunto; in his intention; in the 
 declaration thereof — The sum of our acceptation with God, wherein it con- 
 sists — What is required on the part of believers to this communion, and hov/ 
 they hold it, with Christ — Some objections proposed to consideration, why the 
 elect are not accepted immediately on the undertaking and the death of 
 Christ — In what sense they are so — Christ a common or public person — How 
 he came to be so — Tlie way of our acceptation witli God on that account — 
 The second objection — The necessity of our obedience stated, Eph. ii. S-10 
 — The grounds, causes, and ends of it manifested — Its proper place in the 
 new covenant — How the saints, in particular, hold communion with Christ in 
 this purchased grace — They approve of this righteousness ; the grounds there- 
 of — Reject their own ; the grounds thereof — The commutation of sin and 
 righteousness between Christ and believers ; some objections answered. 
 
 I. Communion with Christ in purchased grace, as unto acceptation 
 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 the part 
 of Christ and what on our part is required thereunto (for our mutual 
 actings, even his and ours, are necessary, that we may have fellowship 
 iind communion together herein), is that which herein I intend. 
 
 First, On the part of Christ there is no more required but these 
 two things: — (1.) That what he did, he did not for himself, but for us.
 
 1 7-i OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 (2.) What he suffered, he suffered not for himself, but for us. That 
 is, that his intention from eternity, and when he was in the world, 
 was, that all that he did and suffered was and should be for us and 
 our advantage, as to our acceptance with God ; that he still contiiuieth 
 making use of what he so did and suffered for that end and pui'pose, 
 and that only. Now, this is most evident : — 
 
 (1.) What he did, he did for us, and not for himself: " He was 
 made under the law, that we might receive the adoption of sons," 
 Gal. iv. 4, 5. He was made under the law; that is, in that condition 
 that he was obnoxious to the will and commands of it. And why 
 was this? to what end? for himself? No; but to redeem us is the 
 aim of all that he did, — of all his obedience : and that he did. This 
 veiy intention in Avhat he did he acquaints us with, John xvii. 19, 
 " For their sakes I sanctify myself, that they may be sanctified through 
 the truth." " I sanctify myself, — dedicate and set myself apart to 
 all that work I have to do. I came not to do my own will ; I came 
 to save that which was lost ; to minister, not to be ministered unto ; 
 and to give my life a ransom;" — it was the testimony he bare to all 
 he did in the world. This intendment of his is especially to be 
 eyed. From eternity he had thoughts of what he would do for us ; and 
 delighted himself therein. And when he' w^as in the world, in all he 
 went about, he had still this thought, " This is for them, and this is 
 for them, — my beloved." When he went to be baptized, says John, 
 "I have need to be baptized of thee, and comest thou to me?" Matt. 
 iii. 14, 15 ; as if he had said, " Thou hast no need at all of it." But 
 says Christ, " Suffer it to be so, now ; for thus it becometh us to fulfil 
 all righteousness;" — "I do it for them who have none at all, and 
 stand obliged unto all." 
 
 (2.) In what he suffered. This is more clear, Dan. ix. 26, " Messiah 
 shall be cut off, but 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 Chiist offered only 
 for others. He had no sin, and could make no sacrifice for his own sin, 
 which he had not, but only for others. He " tasted death every man," 
 Heb. ii. 9, — " gave his life a ransom for many," Matt. xx. 28. The 
 " iniquity of us all was made to meet on him," Isa. liii. 6 ; — " He bare 
 our sins in his own body on the tree," 1 Pet. ii. 24; — " loved the church, 
 and gave himself for it," Eph. v. 25; Gal. ii. 20; Kom. iv. 25; Rev. 
 i. 5, 6 ; Tit. ii. 14; 1 Tim. ii. 6; Isa. liii. 12; John xvii. 19. But this 
 is exceeding clear and confessed, that Christ in his suffering and ob- 
 lation, had his intention only upon the good of his elect, and their 
 acceptation with God ; suffering for us, " the just for the unjust, that 
 lie might bring us to God."
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 175 
 
 Secondly, To complete this communion on the part of Christy it is 
 required, — 
 
 (1.) That there be added to what he hath done, the gospel tenders 
 of that complete righteousness and acceptation with God which ariseth 
 from his perfect obedience and sufferings. Now, they are twofold : — 
 
 [1.] Declaratory, in the conditional promises of the gospel. Mark 
 xvi. 15; Matt. xi. 28, " He that believeth shall be saved;" " Come 
 unto me, and I ^vill give you rest;" " As Moses lifted up the serpent," 
 etc. ; " Christ is the end of the law for righteousness to every one that 
 believeth," Kom. x. 4; and innumerable others. Now, declaratory 
 tenders are very precious, there is much kindness in them, and if they 
 be rejected, they Avill be the " savour of death unto death;" but the 
 Lord Christ knows that the outward letter, though never so effectu- 
 ally held out, will not enable any of his for that reception of his right- 
 eousness which is necessary to interest them therein; wherefore, — 
 
 [2.] In this tender of acceptation with God, on the account of 
 what he hath done an-d suffered, a law is established, that whosoever 
 receives it shall be so accepted. But Christ knows the condition and 
 state of his in this world. This will not do ; if he do not effectually 
 invest them with it, all is lost. Therefore, — 
 
 (2.) He sends them his Holy Spirit, to quicken them, John vi. 63, 
 — to cause them that are " dead to hear his voice," John v. 25; and to 
 work in them whatever is required of them, to make them partakers 
 of his righteousness and accepted vv^ith God. 
 
 Thus doth Christ deal with his : — he lives and dies with an inten- 
 tion to work out and complete righteousness for them ; their enjoying 
 of it, to a perfect acceptation before God, is all that in the one and 
 other he aimed at. Then he tenders it unto them, declares the use- 
 fulness and preciousness of it to their souls, stirring them up to a 
 desire and valuation of it; and lastly, effectually bestows it upon 
 them, reckons it unto them as theirs, that they should by it, for it, 
 with it, be perfectly accepted with his Father. 
 
 Thus, for our acceptation with God, two things are required : — 
 
 First, That satisfaction he made for our disohedience, — for what-, 
 ever Ave had done which might damage the justice and honour of God; 
 and that God be atoned towards us: which could no otherwise be, but 
 \)j undergoing the penalty of the law. This, I have showed abun- 
 dantly, is done by the death of Christ. God " made him to be sin for 
 us," 2 Cor. V, 2i, — a " curse," Gal. iii. 13. On this account we have 
 our absolution, — our acquitment from the guilt of sin, the sentence 
 of the law, the wrath of God, Ftom. viii. 83, 34. We are justified, 
 acquitted, freed from condemnation, because it was Christ that died; 
 " he bare our sins in his own body on the tree," 1 Pet. ii. 24. 
 
 Second, That the righteousness of the laiu he fulfilled, and the
 
 1 76 OF- COMMUNION WITH THE SON JESUS CHRIST. 
 
 obedience performed that is required at our liands. And this is done 
 by the life of Christ, Rom. v. 18, 19. So that answerably hereunto, 
 according to our state and the condition of our acceptation with God, 
 there are two parts: — 
 
 Our absolution from the guilt of sin, that our disobedience be 
 not charged upon us. This we have by the death of Christ ; our 
 sins being imputed to him, shall not be imputed to us, 2 Cor. v. 21; 
 Rom. iv. 25; Isa. liii. 12. 
 
 Imputation of rigliteousness, that we may be accounted per- 
 fectly righteous before God ; and this we have by the life of Christ. 
 His righteousness in yielding obedience to the law is imputed to us. 
 And thus is our acceptation with God completed. Being discharged 
 from the guilt of our disobedience by the death of Christ, and having 
 the righteousness of the life of Christ imputed to us, we have friend- 
 ship and peace with God. And this is that which I call our grace 
 of acceptation with God, wherein we have communion with Jesus 
 Christ. 
 
 That which remains for me to do, is to show how believers hold 
 distinct communion with Christ in this grace of acceptation, and how 
 thereby they keep alive a sense of it, — the comfort and life of it 
 being to be renewed every day. Without this, life is a hell ; no peace, 
 no joy can we be made partakers of, but what hath its rise from 
 hence. Look what grounded persuasion we have of our acceptation 
 with God, that he is at peace with us; thereunto is the revenue of 
 our peace, comfort, joy, yea, and holiness itself, proportioned. 
 
 But yet, before I come in particular to handle our practical com- 
 munion with the Lord Jesus in this thing, I must remove two con- 
 siderable objections; — the one of them lying against the first part of 
 our acceptation with God, the other against the latter. 
 
 Objection 1. For our absolution by and upon the death of Christ, 
 it may be said, that " if the elect have their absolution, reconciliation, 
 and freedom by the death, blood, and cross of Christ, whence is it, 
 then, that they were not all actually absolved at the death of CJirist, 
 or at least so soon as they are born, but that many of them live a 
 long while under the wrath of God in this world, as being unbelievers, 
 under the sentence and condemning power of the law? John iii. 86. 
 Why are they not immediately freed, upon the payment of the price 
 and making reconciliation for them?" 
 
 Obj. 2. " If the obedience of the life of Christ be imputed unto us, 
 and that is our righteousness before God, then what need we yield 
 any obedience ourselves? Is not all our praying, labouring, Avatching, 
 fasting, giving alms, — are not all fruits of holiness, in purity of heart 
 and usefulness of conversation, all in vain and to no purpose? And 
 who, then, will or need take care to be holy, humble, righteous, meek.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 177 
 
 temperate, patient, good, peaceable, or to abound in good works in 
 the world?" 
 
 1. I shall, God assisting, briefly remove these two objections, and 
 then proceed to carry on the design in hand, about our communion 
 with Christ: — 
 
 (1.) Jesus Christ, in his undertaking of the work of our reconcilia- 
 tion with God, — for Avhich cause he came into the world, — and the 
 accomplishment of it by his death, was constituted and considered as 
 a common, public person, in the stead of them for whose reconciliation 
 to God he suffered. Hence he is the " mediator between God and 
 man," 1 Tim. ii. 5, — that is, one who undertook to God for us, as the 
 next words manifest, verse 6, "Who gave himself a ransom for all," — 
 and the " surety of the better covenant," Heb. vii. 22; undertaking 
 for and on the behalf of them with whom that covenant was made. 
 Hence he is said to be given " for a covenant of the people," Isa. xlii. 6; 
 and a "leader," Iv. 4. He was the second Adam, 1 Cor. xv. 45, 47, 
 to all ends and purposes of righteousness, to his spiritual seed, as the 
 first Adam was of sin to his natural seed, Rom. v. 15-19. 
 
 (2.) His being thus a common person, arose chiefly from these 
 things : — 
 
 [1.] In general, from the covenant entered into by himself with 
 his Father to this purpose. The terms of this covenant are at large 
 insisted on, Isa. liii., summed up, Ps. xl. 7, 8; Heb. x. 8-10. Hence 
 the Father became to be his God; which is a covenant expression, 
 Ps. IxxxLx. 26; Heb. i. 5; Ps. xxii. 1, xl. 8, xlv. 7; Rev. iii. 12; Mic. 
 V. 4. So was he by his Father on this account designed to this 
 work, Isa. xhi. 1, 6, xlix. 9; Mal. iii. 1; Zech. xiii. 7; John iii. 16; 
 1 Tim. i. 15. Thus the "counsel of peace" became to be "between them 
 both," Zech. vi. 13; that is, the Father and Son. And the Son rejoices 
 from eternity in the thought of this undertaking. Pro v. viii. 22-80. 
 The command given him to this purpose, the promises made to him 
 thereon, the assistance afforded to him, I have elsewhere handled. 
 
 [2.] In the sovereign grant, appointment, and design of the Father, 
 giving and delivering the elect to Jesus Christ in this covenant, to bo 
 redeemed and reconciled to himself. John xvii. 6, " Thine they were,, 
 and thou gavest them me." They were God's by eternal designa- 
 tion and election, and he gave them to Christ to be redeemed. Hence, 
 before their calling or believing, he calls them his " sheep," John x. 
 15, 16, laying down his life for them as such; and hence are we said 
 to be " chosen in Christ," Eph. i. 4, or designed to obtain all the fruits 
 of the love of God by Christ, and committed into his hand for that 
 end and purpose, 
 
 [3.] In his undertaking to suffer what was due to them, and to 
 do what was to be done by them, that they might be delivered, recon- 
 VOL. II. 12
 
 178 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 ciled, and accepted "with God. And he undertakes to give in to the 
 Father, without loss or miscarriage, what he had so received of the 
 Father as above, John xvii. 2, 12, vi. 87, 39; as Jacob did the 
 cattle he received of Labau, Gen. xxxi. 39, 40. Of both these I have 
 treated somewhat at large elsewhere, in handling the covenant between 
 the Father and the Son ; so that I shall not need to take it up here 
 again. 
 
 [4.] They being given unto him, he undertaking for them to do 
 and suffer what was on their part required, he received, 072- their behalf 
 and for them, all the promises of all the mercies, grace, good things, 
 and privileges, which they were to receive upon the account of his 
 undertaking for them. On this account eternal Hfe is said to be 
 promised of God " before the world began," Tit. i. 2; that is, to the Son 
 of God for us, on his undertaking on our behalf And grace, also, is 
 said to be given unto us " before the world began," 2 Tim. i. 9 ; that 
 is, in Christ, our appointed head, mediator, and representative. 
 
 [5.] Christ being thus a common person, a mediator, surety, and 
 representative, of his church, upon his undertaking, as to efficacy and 
 merit, and upon his actual performance, as to solemn declaration, was 
 as such acquitted, absolved, justified, and freed, from all and every 
 thing that, on the behalf of the elect, as due to them, was charged 
 upon liim, or could so be ; I say, as to all the efficacy and merit of 
 his undertakings, he was immediately absolved upon his faithfulness, 
 in his first engagement : and thereby all the saints of the Old Testa- 
 ment were saved by his blood no less than we. As to solemn decla- 
 ration, he was so absolved when, the " pains of death being loosed, 
 he was " declared to be the Son of God with power, by the resurrection 
 from the dead;" Rom. i. 4, God saying to him, " Thou art my Son; 
 this day have I begotten thee," Ps. ii. 7. And this his absolution doth 
 Christ express his confidence of, Isa. 1, 5-9. And he was "justified," 
 1 Tim. iii. 1 6. That which I intend by this absolution of Christ as 
 a public person is this : — God havmg made him under the law, for 
 them who were so, Gal. iv. 4 ; in their stead, obnoxious to the punish- 
 ment due to sin, made him sin, 2 Cor. v. 21 ; and so gave justice, 
 and law, and all the consequents of the curse thereof, power against 
 him, Isa. liiL 6 ; — upon his undergoing of that which was required of 
 him, verse 12, God looses the pains and power of death, accepts him, 
 and is well pleased with him, as to the performance and discharge 
 of his work, John xvii. 3-G ; pronounceth him free from the obliga- 
 tion that was on him. Acts xiii. ; and gave him a promise of all good 
 things he aimed at, and which his soul desired. Hereon are all the 
 promises of God made to Christ, and their accomplishment, — all the 
 encouragements given him to ask and make demand of the things 
 originally engaged for to him, Ps. ii. 8, (which he did accordingly, John
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 179 
 
 ^xvii.), — founded and built. And here lies the certain, stable founda- 
 tion of our absolution, and acceptation with God. Christ in our stead, 
 acting for us as our surety, being acquitted, absolved, solemnly de- 
 clared to have answered the whole debt that was incumbent on him. 
 to pay, and made satisfaction for all the injury we had done, a gene- 
 ral pardon is sealed for us all, to be sued out particularly in the way 
 to be appointed. For, — 
 
 [6.] Christ as a pubhc person being thus absolved, it became right- 
 eous \^^th God, a righteous thing, from the covenant, compact, and 
 ■convention, that was betv/een him and the Mediator, that those in 
 whose stead he was, should obtain, and have bestowed on them, all 
 the fruits of his death, in reconciliation with God, Rom. v. 8-11; 
 that as Christ received the general acquittance for them all, so they 
 should every one of them enjoy it respectively. This is everywhere 
 manifested in those expressions which express a commutation de- 
 signed by God in this matter; as 2 Cor. v. 21; Gal. iii. ]3; 1 Pet. 
 ii 21, 24; — of which afterward. 
 
 [7.] Being thus acquitted in the covenant of the Mediator (whence 
 they are said to be circumcised with him, to die with him, to be 
 buried with him, to rise with him, to sit Avith him in heavenly places, — 
 .namely, in the covenant of the Mediator), and it being righteous that 
 they should be acquitted personally in the covenant of gx-ace, it was 
 determined by Father, Son, and Holy Ghost, that the way of their 
 actual personal deliverance from the sentence and curse of the law 
 should be in and by such a way and dispensation as might lead to 
 the praise of the glorious grace of God, Eph. i. 5-7. The appoint- 
 ment of God is, that we shall have the adoption of children. The 
 means of it, is by Jesus Christ; the peculiar way of bringing it about, 
 is by the redemption that is in his blood ; the end, is the praise of his 
 glorious grace. And thence it is, — 
 
 [8.] That until the full time of their actual deliverance, detennined 
 •and appointed to them in their several generations, be accomplished, 
 they are personally under the curse of the law; and, on that account, 
 are legally obnoxious to the wrath of God, from which they shall cer- 
 tainly be delivered ; — I say, they are thus personally obnoxious to the 
 law, and the curse thereof ; but not at all with its primitive intention 
 of execution upon them, but as it is a means appointed to help for- 
 ward their acquaintance Avith Christ, and acceptance with God, on his 
 account. When this is accomplished, that whole obligation ceases, 
 being continued on them in a design of love ; their last condition being 
 such as that they cannot without it be brouglit to a participation of 
 Christ, to the praise of the glorious grace of God. 
 
 [9.] The end of the dispensation of grace being to glorify the whole 
 Trinity, the order fixed on and appointed wherein this is to be done,
 
 180 OF COMMUNION WITH THE SON JESUS CHKIST. 
 
 is, hy ascending to the Father's love through the work of the Spirit- 
 and blood of the Son. The emanation of divine love to us begins, 
 witli the Father, is caiTied on by the Son, and then communicated 
 by the Spirit; the Fatlier designing, the Son purchasing, the Spirit 
 effectually working : -which is their order. Our participation is first 
 by the work of the Spirit, to an actual interest in the blood of the 
 Son ; whence we have acceptation Avith the Father. 
 
 This, then, is the order whereby we are brought to acceptation 
 with the Father, for the glory of God through Christ : — 
 
 1st. That the Spirit may be glorified, he is given unto us, to 
 quicken us, convert us, work faith in us, Kom. viii. 11; Eph. i. 19, 20; 
 according to all the promises of the covenant, Isa. iv. 4, 5; Ezek. 
 xi. 19, xxxvi. 26. 
 
 2dli/. This being wrought in us,/o?- the glory of the Son, we are 
 actually interested, according to the tenor of the covenant, at the same 
 instant of time, in the blood of Christ, as to the benefits which he 
 hath procured for us thereby ; yea, this very work of the Spurit itself 
 is a fruit and part of the purchase of Christ. But we speak of our 
 sense of this thing, whereunto the communication of the Spirit is 
 antecedent. And, — 
 
 Sdly. To the glory of the Father, we are accepted with him, justi- 
 fied, freed from guilt, pardoned, and have " peace with God,'' Rom. 
 V. 1. Thus, " through Christ we have access by one Spirit unto the 
 Father," Eph. ii. 1 7 And thus are both Father and Son and the 
 Holy Spirit glorified in our justification and acceptation with God; 
 the Father in his free love, the Son in his full purchase, and the 
 Holy Spirit in his effectual working. 
 
 [10.] All this, in all the parts of it, is no less fully procured for us, 
 nor less freely bestowed on us, for Christ's sake, on his account, as 
 part of his purchase and merits, than if all of us immediately upon 
 his death, had been translated into heaven ; only this way of our 
 deliverance and freedom is fixed on, that the whole Trinity may be 
 glorified thereby. And this may suffice in answer to the first objec- 
 tion. Though our reconciliation with God be fully and completely 
 procm-ed by the death of Christ, and all the ways and means whereby 
 it is accomplished; yet Ave are brought unto an actual enjoyment 
 thereof, by the way and in the order mentioned, for the praise of the 
 glorious grace of God. 
 
 2. The second objection is, " That if the righteousness and obedi- 
 ence of Christ to the laiu be imputed unto us, then what need we 
 yield obedience ourselves?" To this, also, I shall return answer as 
 briefly as I can in the ensuing observations: — 
 
 (1.) The placing of our gospel obedience on the right foot of 
 account (that it may neither bo exalted into a state, condition, use,
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 181 
 
 or end, not given it of God ; nor any reason, cause, motive, end, ne- 
 cessity of it, on tlie other hand, taken away, weakened, or impaired), 
 is a matter of great importance. Some make our obedience, the 
 works of faith, our works, the matter or cause of our justification; 
 some, the condition of the imputation of the righteousness of Christ ; 
 some, the quahfication of the person justified, on the one hand; some 
 exclude all the necessity of them, and turn the gTace of God into 
 lasciviousness, on the other. To debate these differences is not my pre- 
 sent business ; only, I say, on this and other accounts, the right stating 
 of our obedience is of great importance as to our walking with God. 
 (2.) We do by no means assign the same i:>lace, condition, state, 
 and use to the obedience of Christ imputed to us, and our ohedience 
 performed to God. If we did, they were really inconsistent. And 
 therefore those who affirm that our obedience is the condition or 
 cause of our justification, do all of them deny the imputation of the 
 obedience of Christ unto us. The righteousness of Christ is imputed 
 to us, as that on the account whereof we are accepted and esteemed 
 jighteous before God, and are really so, though not inherently. We 
 are as truly righteous with the obedience of Christ imputed to us as 
 Adam was, or could have been, by a complete righteousness of his 
 own performance. So Rom. v. 18, by his obedience we are made 
 righteous, — made so truly, and so accepted ; as by the disobedience of 
 Adam vre are truly made trespassers, and so accounted. And this is 
 that which the apostle desires to be found in, in opposition to his own 
 righteousness, Phil. iii. 9. But our own obedience is not the right- 
 eousness whereupon we are accepted and justified before God; although 
 it be acceptable to God that we should abound therein. And this 
 distinction the apostle doth evidently deliver and confirm, so as no- 
 thing can be more clearly revealed: Eph. ii. 8-10, " For by grace are 
 ye saved through faith : and that not of yourselves : it is the gift of 
 God : not of works, lest any man should boast. For we are his work- 
 manship, created in Christ Jesus unto good works, which God hatli 
 prepared that we should walk in them." We are saved, or justified 
 (for that it is whereof the apostle treats), " by grace through faith," 
 which receives Jesus Christ and his obedience ; " not of works, lest 
 any man should boast." " But what works are they that the apostle 
 intends?" The works of believers, as in the very beginning of the 
 next words is manifest : " ' For we are,' we believers, with our obedi- 
 ence and our works, of whom I speak." " Yea; but what need, then, 
 of works?" Need still there is: "We are his workmanship," etc. 
 Two things the apostle intimates in these words : — 
 [1.] A reason why we cannot be saved by works, — namely, be- 
 cause we do them not in or by our own strength; which is necessary 
 we should do, if we will be saved by them, or justified by them. " But
 
 182 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 this is not so/' saith the apostle ; " for we are the workmanship of 
 God," etc. ; — all our works are wrought in us, by full and effectual, 
 undeserved grace. 
 
 [2.] An assertion of the necessity of good works, notwithstanding 
 that we ai'e not saved by them; and that is, that God has ordained 
 that we shall walk in them: which is a sufficient ground of our 
 obedience, whatever be the use of it. 
 
 If you will say, then, "What are the true and ^ro^er gospel grounds, 
 reasons, uses, and motives of our obedience; whence the necessity 
 thereof may be demonstrated, and our souls be stirred up to abound 
 and 1)6 fruitful therein?" I say, they are so many, and lie so deep 
 in the mystery of the gospel and dispensation of grace, spread them- 
 selves so throughout the whole revelation of the Avill of God unto us, 
 that to handle them fully and distinctly, and to give them their due 
 weight, is a thing that I cannot engage in, lest I should be turned 
 aside from what I principally intend. I shall only give you some 
 brief heads of what mi^ht at large be insisted on : — • 
 
 1st. Our universal obedience and good works are indispensably 
 necessary, from the sovereign appointment and will of God ; Father, 
 Son, and Holy Ghost. 
 
 In general. " This is the will of God, even your sanctification," 
 or holmess, 1 Thess. iv. 3. This is that which God wills, which he 
 requires of us, — that we be holy, that we be obedient, that we do his 
 will as the angels do in heaven. The equity, necessity, profit, and 
 advantage of this gi'ound of our obedience might at large be insisted 
 on; and, Avere there no more, this might suffice alone, — if it be the 
 will of God, it is our duty : — 
 
 {1st.) The Father hath ordained or appointed it. It is the will of 
 the Father, Eph. ii. 10. The Father is spoken of personally, Christ 
 being mentioned as mediator. 
 
 {2dli/.) The Son hath ordained and appointed it as mediator. John 
 XV. 16, "'I have ordained you, that ye should bring forth fruit' of 
 obedience, and that it should remain." And, — 
 
 (Sdhj.) The Holy Ghost appoints and ordains believers to works of 
 obedience and holiness, and to work holiness in others. So, in parti- 
 cular, Acts xiii. 2, he appoints and designs men to the great work of 
 obedience in preaching the gospel. And in sinning, men sin against 
 him. 
 
 2dlt/. Our hohness, our obedience, work of righteousness, is one 
 eminent and especial end of the peculiar dispensation of Father, Son, 
 and Spirit, in the business of exalting the glory of God in our salva- 
 tion, — of the electing love of the Fatlier, the purchasing love of the 
 Son, and the operative love of the Spirit : — 
 
 (1st.) It is a peculiar end of the electing love of the Father, Epli.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 183 
 
 i. 4, " He hatli chosen us, that we should be holy and without blame." 
 So Isa. iv. 3, 4. His aim and design in choosing of us was, that we 
 should be holy and unblamable before hun in love. Tliis he is to 
 accomplish, and will bring about in them that are his. " He chooses 
 us to salvation, through sanctification of the Spirit, and behef of the 
 truth,'' 2 Thess. ii. 13. This the Father designed as the first and 
 immediate end of electing love; and proposes the consideration of that 
 love as a motive to holiness, 1 John iv. 8-10. 
 
 {2cUy.) It is so also of the exceeding love of the Son ; whereof the 
 testimonies are innumerable. I shall give but one or two : — Tit. ii. 14, 
 " "WTio gave himself for us, that he might redeem us from all iniquity, 
 and purify unto himself a peculiar people, zealous of good works." 
 Tliis was his aim, his design, in giving himself for us; as Eph. v. 25-27, 
 " Christ loved the church, and gave hhnself 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 
 Avrinkle, or any such thing; but that it should be holy, and without 
 blemish.'' 2 Cor. v. 15; Kom. vi. 11. 
 
 (Sclly.) It is the very ivork of the love of the Holy Ghost. His whole 
 work upon us, in us, for us, consists in preparing of us for obedience; 
 enabling of us thereunto, and bringing forth the fruits of it in us. 
 And this he doth in opposition to a righteousness of our own, either 
 before it or to be made up by it. Tit. iii. 5. I need not insist on this. 
 The fruits of the Spirit in us are known, Gal. v. 22, 23. 
 
 And thus have we a twofold bottom of the necessity of our obe- 
 dience and personal holiness: — God hath appointed it, he requires it; 
 and it is an eminent immediate end of the distinct dispensation of 
 Father, Son, and Holy Ghost, in the work of our salvation. If God's 
 sovereignty over us is to be owned, if his love towards us be to be 
 regarded, if the whole work of the ever-blessed Trinity, for us, in us, 
 be of any moment, our obedience is necessary. 
 
 ^dly. It is necessary in respect of the end thereof; and that whether 
 you consider God, ourselves, or the world: — 
 
 (l6t) The end of our obedience, in respect of God, is, his glory and 
 honour, Mai. i. 6. This is God's honour, — all that we give him. It 
 is true, he Avill take his honour from the stoutest and proudest rebel 
 in the world ; but all we give him is in our obedience. The glorifying 
 of God by our obedience is all that we are or can be. Particularly, — 
 
 [Is*.] It is the glory of the Father. Matt. v. J 6, " 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 
 grace, of his kindness, are seen upon us; and God is glorified in our 
 behalf. And, —
 
 ISi OF COIiIMUNION WITH THE SON JESUS CHRIST. 
 
 [2dli/.] The Son is glorified thereby. It is the will of God that 
 as all men honour the Father, so should they honour the Son, John 
 V. 23. And how is this done? By believing in him, John xiv. 1; 
 obe\ing of him. Hence, John xvii. 10, he says he is glorified in be- 
 lievers; and prays for an increase of grace and union for them, that 
 he may yet be more glorified, and all might know that, as mediator, 
 he was sent of God. 
 
 {Mhj.] The Spirit is glorified also hy it. He is giieved by our 
 disobedience, Eph. iv. 30 ; and therefore his glory is in our bringing 
 forth fruit. He dwells in us, as in his temple ; which is not to be 
 defiled. Holiness becometh his habitation for ever. 
 
 Now, if this that hath been said be not sufficient to evince a neces- 
 sity of our obedience, we must suppose ourselves to speak with a sort 
 of men who regard neither the sovereignty, nor love, nor glory of God, 
 Father, Son, or Holy Ghost. Let men say what they please, though 
 our obedience should be all lost, and never regarded (which is impos- 
 sible, for God is not unjust, to forget our labour of love), yet here is 
 a sufficient bottom, ground, and reason of yielding more obedience 
 unto God than ever we shall do whilst we live in this world. I speak 
 also only of gospel grounds of obedience, and not of those that are 
 natural and legal, Avhich are indispensable to all mankind. . 
 
 (^Mly) The end in respect of ourselves immediately is threefold: — 
 \}st:\ Honour. [2%-] Peace. ^Mly.'] Usefulness. 
 
 \\st.^ Honour. It is by holiness that we are made like unto God, 
 and his image is renewed again in us. This was our honour at our 
 creation, this exalted us above all our fellow-creatures here below, — 
 we were made in the image of God. This we lost by sin, and became 
 like the beasts that perish. To this honour, of conformity to God, of 
 bearing his image, are we exalted again by holiness alone. " Be ye 
 holy," says God, " for I am holy," 1 Pet. i. 16; and, " Be ye perfect" 
 (that is, in doing good), "even as your Father which is in heaven is per- 
 fect," Matt. V. 48, — in a hkeness and conformity to him. And herein 
 is the image of God renewed ; Eph. iv. 23, 24, therein we " put on the 
 new man, which after God is created in righteousness and holiness 
 of truth." This was that which originally was attended with power 
 and dominion ; — is still all that is beautiful or comely in the world. 
 How it makes men honourable and precious in the sight of God, of 
 angels, of men ; how alone it is that which is not despised, which is 
 of price before the Lord ; what contempt and scorn he hath of them 
 in whom it is not, — in what abomination he hath them and all their 
 ways, — might easily be evinced. 
 
 l^dly^ Peace. By it we have communion with God, wherein peace 
 alone is to be enjoyed. " The wicked are like the troubled sea, that 
 cannot rest;" and, " There is no peace" to them, "saith my God," Isa.
 
 OF COMMUNION WITH T^E SON JESUS CHRIST. 185 
 
 ivii 20, 2 J . There is no pesuce, rest, or quietness, in a distance, sepa- 
 ration, or alienation from God. He is the rest of our souls. In the 
 light of his countenance is life and peace. Now, " if we walk in the 
 light, as he is in the light, we have fellowship one with another," 1 John 
 i. 7; " and truly our fellowship is with the Father, and with his Son 
 •Jesus Christ," verse 3. He that walks in the light of new obedience, 
 he hath communion with God, and in his presence is fulness of joy 
 for ever ; without it, there is nothing but darkness, and wandering, and 
 confusion. 
 
 [Sdly.] Usefulness. A man without holiness is good for nothing. 
 " Ephraim," says the prophet, " is an empty vine, that brings forth 
 fruit to itself" And what is such a vine good for? Nothing. 
 Saith another prophet, " A man cannot make so much as a pin of it, 
 to hang a vessel on." A barren tree is good for nothing, but to be 
 ■cut down for the fire. Notwithstanding the seeming usefulness of 
 jnen who serve the providence of God in their generations, I could 
 easily manifest that the world and the church might want them, and 
 that, indeed, in themselves they are good for nothing. Only the holy 
 man is commune honum. 
 
 (Sdly.) The end of it in respect of othej^s in the vrorld is mani- 
 fold:— 
 
 [}st.] It serves to the conviction and stopping the mouths of some 
 of the enemies of God, both here and hereafter: — 1. Here. 1 Pet. iii. 
 16, " Having a good conscience; that, wherein they speak evil of you, 
 as of evil-doers, they may be asham^ed that falsely accuse your good 
 conversation in Christ." By our keeping of a good conscience men 
 will be made ashamed of their false accusations ; that whereas their 
 malice and hatred of the ways of God hath provoked them to speak 
 all manner of evil of the profession of them, by the holiness and right- 
 eousness of the saints, they are convinced and made ashamed, as a 
 thief is when he is taken, and be driven to acknowledge that God is 
 amongst them, and that they are wicked themselves, John xvii. 23. 
 2. Hereafter. It is said that the saints shall judge the world. It 
 is on this, as well as upon other considerations: — their good Avorks, 
 their righteousness, their holiness, shall be brought forth, and mani- 
 fested to all the world; and the righteousness of God's judgments 
 against wicked men be thence evinced. " See," says Christ, " these 
 are they that I own, whom you so despised and abhorred ; and see 
 tHeir works following them : this and that they have done, when you 
 walloAved in your abominations," Matt. xxv. 42, 43. 
 
 [2dly ] The conversion of others. 1 Pet. ii. 12, " Having your con- 
 versation honest among the Gentiles; that, wherein they speak against 
 you as evil-doers, they may, by your good works, which they shall 
 behold, glorify God in the day of visitation," Matt, v 16. Even
 
 ISO" OF COMMUNION WITH THE SON JESUS CHEIST. 
 
 revilerSj persecutors, evil-speakers, have been overcome by the con- 
 stant holy walking of professors; and when their day of visitation 
 liath come, have glorified God on that account, 1 Pet. iii. 1, 2. 
 
 [odlij.] 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. 
 
 [Uhly.] It is necessary in respect of the state and condition of 
 justified persons; and that whether you consider their relative state 
 of acceptation, or their state of sanctification : — 
 
 First. They are accepted and received into friendship with a 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, lie 
 in his bosom? Should they not with all diligence cleanse themselves 
 from all pollution of ^ flesh and spirit, and perfect holiness in the fear 
 of the Lord ? 
 
 Secondly. In respect of sanctification. We have in us a new crea- 
 ture, 2 Cor. V. 1 7. This new creature is fed, cherished, nourished, kept 
 alive, by the fruits of holiness. To what end hath God given us nev/ 
 hearts, and new natures ? Is it that we should kill them ? stifle the 
 creature that is found in us in the v>romb ? that we should give him 
 to the old man to be devoured ? 
 
 [othly^ It is necessary in respect of the j^rojjer jylace of holiness 
 in the new covenant ; and that is twofold : — 
 
 First Of the means unto the end. God hath appointed that holi- 
 ness shall be the means, Hhe way to that eternal life, which, as in it- 
 self and originally [it] is his gift by Jesus Christ, so, with regard to 
 his constitution of our obedience, as the means of attaining it, [it] 
 is a reward, and God in bestowing of it a rewarder. Though it be 
 neither the cause, matter, nor condition of our justification, yet it is 
 the way appointed of God for us to walk in for the obtaining of sal- 
 vation. And therefore, he that hath hope of eternal life purifies him- 
 self, as he is pure: and none shall ever come to that end who walketh 
 not in that way ; for without holiness it is impossible to see God. 
 
 Secondly. It is a testimony and pledge of adoption, — a sign and 
 evidence of gTace ; that is, of acceptation Avith God. And, — 
 Thirdly. The whole expression of our thankfulness. 
 Now, there is not one of all these causes and reasons of the neces- 
 
 ' Gen. xviii. 32. = 2 Cor. vii. 1, 
 
 2 Rom, vi. 23; Ileb. xi. 6; Gen. xvii. 1; Vs. xix. 11, Iviii.ll; Matt. v. 12,x.41; 
 Rom. iv. 4; Col. ii. 18, iii. 24; lleb. x. 35, xi. 26; 2 Pet. ii. 13.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 187 
 
 sity, the indispensable necessity of our obedience, good works, and 
 personal righteousness, but would require a more large discourse to 
 unfold and explain than I have allotted to the proposal of them all • 
 and innumerable others there are of the same import, that I cannot 
 name. He that upon these accounts doth not think universal holi- 
 ness 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. 
 
 These objections being removed, and having, at the entrance of this 
 chapter, declared what is done on the part of Christ, as to our fellow- 
 ship with him in this purchased gi'ace, as to our acceptation with God^ 
 it remains that I now shoAV what also is required and performed 
 on our part for the completing thereof. This, then, consists in the 
 ensuing particulars : — 
 
 1. The saints cordially approve of this righteousness, as that 
 alone which is absolutely complete, and able to make them acceptable 
 before God. And this supposeth six things : — 
 
 (1.) Their clear and full conviction of the necessity of a righteous- 
 ness wherewith to appear before God. This is always in their 
 thoughts ; this in their whole lives they take for gTanted. Many men 
 spend their days in obstinacy and hardness, adding drunkenness unto 
 thirst, never once inquiring what their condition shall be when they 
 enter into eternity; others trifle away their time and their souls, 
 sowing the ^vind of empty hopes, and preparing to reap a whirlwind 
 of wrath; but this lies at the bottom of all the saints' communion 
 with Christ, — a deep, fixed, resolved persuasion of an absolute and 
 indispensable necessity of a righteousness wherewith to appear before 
 God. The holiness of God's nature, the righteousness of his govern- 
 ment, the severity of his law, the terror of his "wrath, are always before 
 them. They have been all convinced of sin, and have looked on 
 themselves as ready to sink under the vengeance due to it. They 
 have all cried, " Men and brethren, what shall we do to be saved?" 
 " Wheremth shall we come before God?" and have all concluded, 
 that it is in vain to flatter themselves mth hopes of escaping as they 
 are by nature. If God be holy and righteous, and of purer eyes than 
 to behold iniquity, they must have a righteousness to stand before 
 him ; and they know wliat will be the cry one day of those who now 
 bear up themselves, as if they were otherwise minded, Isa. liii. 1-5 ; 
 Mic. vi. 6, 7. 
 
 (2.) They weigh their own righteousness in the balance, and find 
 it wanting; and this two ways: — 
 
 [1.] In general, and upon the whole of the matter, at their first 
 setting themselves before God. When men are convinced of the 
 necessity of a righteousness, they catch at every thing that presents
 
 1S8 OF COMMUNION WITH THE SON JESUS CUPJST. 
 
 itself to them for relief Like men ready to sink in deep waters, 
 [they] catch at that which is next, to save them from drowning; which 
 sometimes proves a rotten stick, that sinks with them. So did the 
 Jews, Rom. ix. 31, 32; they caught hold of the law, and it would not 
 relieve them ; and how they perished with it the apostle declares, 
 chap. X. 1-4. The law put them upon setting up a righteousness of 
 then- own. This kept them doing, and in hope; but kept them from 
 submitting to the righteousness of God. Here many perish, and 
 never get one step nearer God all their days. This the saints re- 
 nounce ; they have no confidence in the flesh : they know that all they 
 can do, all that the law can do, which is weak through the flesh, will 
 not avail them. See what judgment Paul makes of all a man's own. 
 righteousness, Phil. iii. 8-10. This they bear in their minds daily, 
 this they fill their thoughts withal, that upon the account of what 
 they have done, can do, ever shall do, they cannot be accepted with 
 God, or justified thereby. This keeps their souls humble, full of a 
 sense of their own vileness, all their days. 
 
 [2.] In iKirticular. They daily weigh all i\\e\x jMrticular actions 
 iu the balance, and find them wanting, as to any such completeness 
 as, upon their own account, to be accepted with God. " Oh ! " says a 
 saint, " if I had nothing to commend me unto God but this prayer, 
 this duty, this conquest of a temptation, wherein I myself see so many 
 failings, so much imperfection, could I appear Avith any boldness before 
 him? Shall I, then, piece up a garment of righteousness out of my best 
 duties? Ah ! it is all as a defiled cloth,'' Isa. Ixiv. 6. These thoughts 
 accompany them in all their duties, in their best and most choice per- 
 formances: — " Lord, what am I in my best estate? How little suit- 
 ableness unto thy holiness is in my best duties ! spare me, in refer- 
 ence to the best thing that ever I did in my life ! " Neh. xiii. 22. V/hen 
 a man who lives upon convictions hath got some enlargements in 
 duties, some conquest over a sin or temptation, he hugs himself, like 
 Micah when he had got a Levite to be his priest : now surely it shall 
 be well with him, now God will bless him : his heart is now at ease ; 
 he hath peace in what he hath done. But he who has communion 
 with Christ, when he is highest in deities of sanctification and holi- 
 ness, is clearest in the apprehension of his own unj^rofitahleness, and 
 rejects eveiy thought that might arise in his heart of setting his 
 peace in them, or upon them. He says to his soul, " Do these things 
 seem something to thee? Alas! thou hast to do with an infinitely 
 righteous God, who looks through and through all that vanity, which 
 thou art but little acquainted withal; and should he deal with thee 
 according to thy best works, thou must perish." 
 
 (3.) They approve of, value, and rejoice in, this righteousness, for 
 their acceptation, which the Lord Jesus hath torought out and pro-
 
 OF COMMUNION AYITH THE SON JESUS CHRIST. 189 
 
 vided for them; this being discovered to them, they approve of it 
 with all their hearts, and rest in it. Isa. xlv. 24, " Surely, shall one say, 
 in the Loed have I righteousness and strength." This is their voice 
 and language, when once the righteousness of God in Christ is made 
 known unto them : " Here is righteousness indeed ; here have I rest 
 for my soul. Like the merchantman in the gospel (Matt. xiii. 45, 46) 
 that finds the pearl of price, I had been searching up and down ; I 
 looked this and that way for help, but it was far away; I spent my 
 strength for that which was not bread: here is that, indeed, which 
 makes me rich for ever ! " When first the righteousness of, Christ, for 
 acceptation with God, is revealed to a poor labouring soul, that liath 
 sought for rest and hath found none, he is surprised and amazed, and 
 is not able to contain himself: and such a one always in his heart 
 approves this righteousness on a twofold account : — 
 
 [1.] As full of infinite wisdom. " Unto them that believe," saith 
 the apostle, " Christ crucified is ' the wisdom of God,' " 1 Cor. i. 24. 
 They see infinite wisdom in this way of their acceptation with God. 
 " In what darkness," says such a one, " in what straits, in what entan- 
 glements, was my poor soul ! How little able was I to look through 
 the clouds and perplexities wherewith I vv^as encompassed ! I looked 
 inwards, and there was nothing but sin, horror, fear, tremblings; I 
 looked upwards, and saw nothing but wTrath, curses, and vengeance. 
 I knew that God was a holy and righteous God, and that no unclean 
 thing could abide before him; I knew that I w^as a poor, vile, un- 
 clean, and sinful creature; and how to brirsg these tvvo together in 
 peace, I knew not. But in the righteousness of Christ doth a 
 world of wisdom open itself, dispelling all difficulties and darkness, 
 and manifesting a reconciliation of all this." " the depth of the 
 riches both of the wisdom and knowledge of God!" Rom. xi. S3; 
 Col, ii. 3. But of this before. 
 
 [2.] As full of grace. He knows that sin had shut up the 
 whole way of grace towards him ; and whereas God aims at nothing 
 so much as the manifestation of liis grace, he was utterly cut short of 
 it. Now, to have a complete righteousness provided, and yet abun- 
 dance of grace manifested, exceedingly delights the soul; — to have 
 God's dealing with his person all grace, and dealing -svith his right- 
 eousness all justice, takes up his thoughts. God everywhere assures 
 us that this righteousness is of grace. It is " by gi'ace, and no more 
 of works," Rom xi. 6, as the apostle at large sets it out, Eph. ii. 7-9. 
 It is from riches of gTace and kindness that the provision of this 
 righteousness is made. It is of mere grace that it is bestowed on us, 
 it is not at all of works; though it bo in itself a righteousness of 
 works, yet to us it is of mere grace. So Tit. iii. 4-7, " But after that 
 the kindness and love of God our Saviour toward man appeared, not
 
 190 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 I)}- works of lightoousucss which we have done, but accordmg to hia 
 mercy he saved us, by the washing of regeneration, and renewing of 
 the Holy Ghost, which he shed on us abundantly through Jesus 
 Christ our Saviour, that being justified by his grace, we should be 
 made heirs according to the hope of eternal life." The rise of all this 
 disjiensation is kindness and love ; that is, grace, verse 4. The way 
 of communication, negatively, is not by works of righteousness that 
 ■wo have done; — positively, by the communication of the Holy Ghost, 
 verse 5; the means of whose procurement is Jesus Christ, verse 6; — 
 and the work itself is by grace, verse 7. Here is use made of every 
 word almost, whereby the exceeding rich grace, kindness, mercy, and 
 goodness of God may be expressed, all concurring in this work. As: 
 1. Xf'/jirroVjjj, — his goodness, benignity, readiness to communicate of 
 liimself and his good things that may be profitable to us. 2. <i>iXav- 
 ipu'ffia, — mercy, love, and propensity of mind to help, assist, relieve 
 them of whom he speaks, towards whom he is so affected. 3. "EXsoj, — 
 mercy, forgiveness, compassion, tenderness, to them that suffer; and 
 Xapig, — free pardoning bounty, undeserved love. And all this is said to 
 be rov 0f oD duTT^pog, — he exercises all these properties and attributes of 
 his nature towards us that he may save us; and in the bestowing of 
 it, giving us the Holy Ghost, it is said, s^^yjiv, — he poured him out as 
 w^ater out of a vessel, without stop and hesitation ; and that not in a 
 small measure, but rrXovalug, — richly and in abundance: vs^hence, as to 
 the work itself, it is emphaiically said, dixaiuShrig r^ r/,iivrj %ap/r/, — 
 justified by the grace of him who is such a one. And this do the 
 saints of God, in their communion with Christ, exceedingly rejoice in 
 before him, that the way of their acceptation before God is a way of 
 grace, kindness, and mercy, that they might not boast in themselves, 
 but in the Lord and his goodness, crying, " How great is thy good- 
 ness ! how gi'eat is thy bounty ! " 
 
 (4.) They approve of it, and rejoice in it, as a way of great peace 
 and security to themselves and their own souls. They remember 
 ■what was their state and condition whilst they went about to set up a 
 righteousness of their own, and were not subject to the righteousness 
 of Christ, — how miserably they were tossed up and dowoi with con- 
 tinual fluctuating thoughts. Sometimes they had hope, and sometimes 
 were full of fear; sometimes they thought themselves in some good 
 condition, and anon were at the very brink of hell, their consciences 
 being racked and torn with sin and fear: but now, " being justified 
 by faith, they have peace with God," Rom. v. 1. All is quiet and 
 ■serene; not only that storm is over, but they are in the haven where 
 they ■^vould be. They have abiding peace with God. Hence is that 
 description of Christ to a poor soul, Isa. xxxii. 2, " And a man shall 
 be as a hiding-place from the wind, and a covert from the tempest; as
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 191 
 
 rivers of water in a dry place, as the shadow of a great rock in a weary 
 land." Wind and tempest, and drought and weariness, — nothing 
 now troubles the soul that is in Christ ; he hath a hiding-place, and 
 a covert, and rivers of water, and the shadow of a great rock, for his 
 security. This is the great mystery of faith in this business of our 
 acceptation with God by Christ : — that whereas the soul of a believer 
 finds enough in him and upon him to rend the very caul of the 
 heart, to fill him with fears, terror, disquietments all his days, yet 
 through Christ he is at perfect peace mth God, Isa. xxvi. 8; Ps. iv. 
 6-8. Hence do the souls of believers exceedingly magnify Jesus 
 Christ, that they can behold the face of God with boldness, confidence, 
 peace, joy, assurance, — that they can call him Father, bear themselves 
 on his love, walk up and do"wn in quietness, and without fear. How 
 glorious is the Son of God in this grace ! They remember the worm- 
 wood and gall that they have eaten; — the vinegar and tears they 
 have drunk ; — the trembling of their souls, like an aspen leaf that is 
 shaken with the wind. Whenever they thought of God, what con- 
 trivances have they had to hide, and fly, and escape! To be brought 
 now to settlement and security, must needs greatly affect them. 
 
 (5.) They cordially ajjjJrove of this righteousness, because it is a 
 way and means of exceeding exaltation and honour of the Lord Jesus, 
 whom their souls do love. Being once brought to an acquaintance 
 with Jesus Christ, their hearts desire nothing more than that he may 
 be honoured and glorified to the utmost, and in all things have the 
 pre-eminence. Now, what can more tend to the advancing and hon- 
 ouring of him in our hearts, than to know that he is made of God 
 unto us " wisdom and righteousness?" 1 Cor. i. 30. Not that he is 
 this or that part of our acceptation with God ; but he is all, — he is 
 the whole. They know that on the account of his working out then- 
 acceptation with God, he is, — 
 
 [1.] Honoured of God his Father. Phil. ii. 7-11, " He made 
 himself of no reputation, and took upon him the form of a servant, 
 and was made in the likeness of men : and being found in fashion as 
 a man, he humbled himself, and became obedient unto death, even 
 the death of the cross. Wherefore God also hath highly exalted him, 
 and given him a name which is above every name : that at the name 
 of Jesus every knee should bow, of things in heaven, and things in 
 earth, and things under the earth; and that every tongue should con- 
 fess that Jesus Christ is Lord, to the glory of God the Father." 
 Whether that word " wherefore " denotes a connection of causality or 
 only a consequence, this is evident, that on the account of his suffer- 
 ing, and as the end of it, he Avas ^honoured and exalted of God to an 
 
 ' Ps. ex. 1, 5, ii. 8, 9; Zech. ix. 10; Ps. Ixxii. 8; Eom. xiv. II ; Isa. xlv. 23; 
 Pliil. ii. 10.
 
 192 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 unspealcable pre-eminence, dignity, and authority; according as God 
 had promised liim on the same account, Isa. hii. 11, 12; Acts ii. 36, 
 V. oO, 31. And therefore it is said, that when " he had by himself 
 pm-ged our sins, he sat down at the right hand of the Majesty on 
 higli," Heb. i. 3. 
 
 [2.] He is on this account honoured of all the angels in heaven^ 
 even l)ecause of this great work of bringing sinners unto God; for 
 they do not only bow down and deshe to look into the mystery of 
 the cross, 1 Pet. i. 12, but worship and praise him always on this 
 account: Rev. v. 11-14, " I heard the voice of many angels round 
 about the throne, and the living creatures and the elders : and the 
 number of them was ten thousand times ten thousand, and thousands 
 of thousands; saying with a loud voice. Worthy is the Lamb that 
 was slain to receive power, and riches, and wisdom, and strength, and 
 honour, aiad glory, and blessing. And every creature which is in hea- 
 ven and earth, and under the earth, and such as are in the sea, and all 
 that are in them, heard I saying. Blessing, and honour, and glory, and 
 power, be unto him that sitteth upon the throne, and unto the Lamb 
 for ever and ever. And the living creatures said. Amen. And the 
 four and twenty elders fell down and worshipped him that liveth for 
 ever and ever." The reason given of this glorious and wonderful 
 doxology, this attribution of honour and glory to Jesus Christ by the 
 whole host of heaven, is, because he was the Lamb that was slain; 
 that is, because of the work of our redemption and our bringing unto 
 God. And it is not a little refreshment and rejoicing to the souls of 
 the saints, to know that all the angels of God, the whole host of 
 heaven, which never sinned, do yet continually rejoice and ascribe 
 praise and honour to the Lord Jesus, for his bringing them to peace 
 and favour with God. 
 
 [3.] He is honoured &?/ his saints all the world over; and in- 
 deed, if they do not, who should? If they honour him not as they 
 honour the Father, they are, of all men, the most unworthy. But 
 see what they do. Rev. i. 5, 6, " Unto him that loved us, and washed 
 us from our sins in his own blood, and hath made us kings and priests 
 imto God and his Father; to him be glory and dominion for ever and 
 ever. Amen." Chap. v. 8-10, " The four living creatures and four 
 and twenty elders fell doAvn before the Lamb, having every one of 
 them harps, and golden vials full of odours, which are the prayers of 
 saints. And they sung a new song, saying, Thou art worthy to take 
 the book, and to open the seals thereof: for thou wast slain, and hast 
 redeemed us to God by thy blood, out of every kindred, and tongue, and 
 people, and nation ; and hast made us unto our God kings and priests : 
 and we shall reign on the earth." The great, solemn worship of the 
 Christian church consists in this assignation of honour and glory to
 
 OF COMMUNION WITH THE SON JESUS CHEIST. i:;3 
 
 the Lord Jesus : therefore do they love him, honour him, delight in 
 him; as Paul, Phil. iii. 8; and so the spouse, Cant. v. 9-16. And this 
 is on this account, — 
 
 (6.) They cordially approve of this righteousness, this way of ac- 
 ceptation, as that which brings glory to God as such. When they 
 were labouring under the guilt of sin, that which did most of all per- 
 plex then- souls was, that their safety was inconsistent with the glory 
 and honour of the great God, — ^with his justice, faithfulness, and 
 tmth, all which were engaged for the desti-uction of sin ; and how to 
 come off from ruin without the loss of then- honour [i. e., the honour 
 of the fore-mentioned attributes] they savv^ not. But now l)y the reve- 
 lation of this righteousness from faith to faith, they plainly see that all 
 the properties of God are exceedingly glorified in the pardon, justifi- 
 cation, and acceptance of poor sinners; as before was manifested. 
 
 And this is the first way whereby the saints hold daily communion 
 with the Lord Jesus in this purchased grace of acceptation 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 : — 
 
 (L) They continually keep ahve upon their hearts a sense of the 
 guilt and evil of sin ; even then when they are under some comfort- 
 able persuasions of their personal acceptance with God. 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 hearts and 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 temfy 
 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, nor 
 come to a clear and comfortable issue. There is nothing more dread- 
 ful than for a man to be able to digest his convictions; — to have siu 
 look him in the face, and speak perhaps some words of teiTor to him, 
 and to be able, by any charms of diversions or delays, to put it off, 
 without coming to a full trial as to state and condition in reference 
 thereunto. 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, — 
 
 ' Horn. i. 17, .^. 3, 4. 
 VOL, II. IfJ
 
 194 OF COMMUNION \Y1TH T]IE SON JESUS CHRIST 
 
 (3.) They malvc this commutation I speak of with Jesus Christ; 
 tliat is, — 
 
 [1.] They seriously consider, and by faith conquer, all objections 
 to the contrary, that Jesus Christ, by the will and appointment of 
 the Father, hath really undergone the punishment that was due to 
 those sins that lie now under his eye and consideration, Isa. liii. 6 ; 
 2 Cor. V. 21. He hath as certainly and really answered the justice of 
 God for them as, if he himself (the sinner) should at that instant be 
 cast into hell, he could do. 
 
 [2.] They hearken to the voice of Christ calling them to liim 
 with then- burden, " Come unto me, all ye that are weary and heavy 
 laden;" — " Come with youx burdens; come, thou poor soul, with thy 
 guilt of sin." Why? what to do? " Why, this is mine," saith Christ ; 
 " this agreement I made with my Father, that I should come, and 
 take thy sins, and bear them away: they were my lot. Give me thy 
 burden, give me all thy sins. Thou knowest not what to do with 
 them ; I know how to dispose of them well enough, so that God 
 shall be glorified, and thy soul delivered." Hereupon, — 
 
 [3.] They lay down their sins at the cross of Christ, upon his 
 shoulders. This is faith's great and bold venture upon the gi'ace, 
 faithfulness, and truth of God, to stand by the cross and say, " Ah ! 
 he is briused for my sins, and woimded 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, 
 to undergo them. He requires it of my hands, that I should be 
 content that he should undertake for them; and that I heartily 
 consent unto." This is every day's work; I know not how any 
 peace can be maintained with God without it. If it be the work 
 of souls to receive Christ, as made sin for us, we must receive 
 him as one that takes our sins upon him. Not as though he died 
 any more, or suffered any more; but as the faith of the saints of 
 old made that present and done before their eyes [which had] not 
 yet come to pass, Heb. xi. 1, so faith noAV makes that present which 
 Avas 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 hath wrought out for them; so fulfilling the 
 whole of that of the apostle, 2 Cor. v. 21, " He was made sin for us, 
 that we might be made the righteousness of God in him." They con- 
 sider him tendering himself and his righteousness, to be their right- 
 eousness before God; they take it, and accept of it, and complete 
 this blessed bartering and exchange of faith. ' Anger, curse, wrath, 
 death, sin as to its gi-iilt, he took it all and takes it all away. With
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 195 
 
 him we leave whatever of this nature belongs to us; and from him 
 we receive love, life, righteousness, and peace. 
 
 Objection. But it may be said, " Surely this course of procedure 
 can never be acceptable to Jesus Christ. What ! shall we daily come 
 to him with our filth, our gaiilt, our sins? May he not, will he not, 
 bid us keep them to ourselves? they are our own. Shall we be always 
 giving sins, and taking righteousness?" 
 
 Ansiuer. There is not any thing that Jesus Christ is more delighted 
 with, than that his saints should always hold communion with him 
 as to this business of giving and receiving. For, — 
 
 1. This exceedingly honours him, and gives him the glory that 
 is his due. Many, indeed, cry " Lord, Lord," and make mention of 
 him, but honour him not at all. How so? They take his work out 
 of his hands, and ascribe it unto other things ; their repentance, their 
 duties, shall bear their iniquities. They do not say so; but they do 
 so. The commutation they make, if they make any, it is with them- 
 selves. All their bartering about sin is in and with their own souls 
 The work that Christ came to do in the v/orld, was to " bear our ini- 
 quities," and lay down his life a ransom for our sins. The cup he had 
 to drink of was filled with our sins, as to the punishment due to them. 
 What greater dishonour, then, can be done to the Lord Jesus, than 
 to ascribe this work to any thing else, — to think to get rid of our sins 
 [by] any other way or means? Herein, then, I say, is Christ honoured 
 indeed, when we go to him with our sins by faith, and say unto him, 
 " Lord, this is thy work ; this is that for which thou camest into the 
 world ; this is that thou hast undertaken to do. Thou callest for my 
 burden, which is too heavy for me to bear; take it, blessed Redeemer 
 Thou tenderest thy righteousness ; that is my portion." Then is Christ 
 honoured, then is the glory of mediation ascribed to him, when we 
 walk with him in this communion. 
 
 2. This exceedinglij endears the sotds of the saints to him, and 
 constrains them to put a due valuation upon hun, his love, his 
 righteousness, and grace. When they find, and have the daily use 
 of it, then they do it. Who would not love him? " I have been 
 with the Lord Jesus," may the poor soul say : " I have left my sins, 
 my burden, with him; and he hath given me his righteousness, where- 
 with I am going with boldness to God. I was dead, and am cdive; 
 for he died for me: I was cursed, and am blessed; for he Avas made 
 a citrsefor 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 tinsj^ealcable and 
 glorious. If I do not love him, delight in him, obey him, live to 
 him, die for him, I am worse than the devils in hell." Now the great 
 aim of Christ in the world is, to have a high place and esteem in the
 
 196 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 hoarts of his people; to have there, as he hath in himself, the pre- 
 ciniucnce in all things,— not to be jostled up and down among other 
 things, — to be all, and in all. And tlius are the saints of God pre- 
 pared to esteem him, upon the engaging themselves to this commu- 
 nion with him. 
 
 Obj. Yea, but you will say, " If this be so, what need we to repent 
 or amend our luays? it is but going to Christ by faith, makuig this 
 exchange with him: and so we may sin, that grace may abound." 
 
 Ans. I judge no man's person; but this I must needs say, that I 
 do not understand how a man that snakes this objection in cold blood, 
 not under a temptation or accidental darkness, can have any true or 
 real acquaintance with Jesus Christ: however, this I am certain of, 
 that this communion in itself produces quite other effects than those 
 supposed. For, — 
 
 1. For repentance; it is, I suppose, a gospel rejyentance that is 
 intended. For a legal, bondage repentance, full of dread, amazement, 
 terror, self-love, astonishment at the presence of God, I confess this 
 communion takes it aAvay, prevents it, casts it out, with its bondage 
 and fear; but for gospel repentance, whose nature consists in godly 
 sorrow for sin, with its relinquishment, proceeding from faith, love, 
 ■and abhorrency of sin, on accounts of Father, Son, and Spirit, both 
 law and love, — that this should be hindered by this communion, is not 
 possible. I told you that the foundation of this communion is laid 
 in a deep, serious, daily consideration of sm, its guilt, vileness, and 
 abomination, and our own vileness on that account; that a sense 
 hereof is to be kept alive in and upon the heart of every one that 
 will enjoy this communion with Christ : without it Christ is of no value 
 nor esteem to him. Now, is it possible that a man should daily fill 
 his heart with the thoughts of the vileness of sin, on all considera- 
 tions whatever, — of law, love, grace, gospel, life, and death, — and be 
 filled -with self-abhorrency on this account, and yet be a stranger to 
 godly sorrow ? Here is the mistake, — the foundation of this com- 
 munion is laid in that which they suppose it overthrows. 
 
 2. But what shall v/e say for obedience? " If Christ be so glorified 
 and honoured by taking our sins, the more we bring to him, the more 
 will he be glorified." A man could not suppose that this objection 
 would be made, but that the Holy Ghost, who knows wliat is in man 
 and his heart, hath made it for them, and in their name, Rom. vi. 1-S. 
 The very same doctrine that I have insisted on being delivered, chap. 
 V. 18-20, the same objection is made to it: and for those who think 
 it may have any weight, I refer them to the answer given in that 
 chapter by the apostle; as also to what was said before to the neces- 
 sity of our obedience, notwithstanding the imputation of the right- 
 eousness of Christ.
 
 OF COMMUNION WITH THE SON JESUS CHEIST. 197 
 
 But you will say, " How should we address ourselves to the per- 
 formance of this duty ? what path are we to walk in ?" 
 
 Faith exercises itself in it, especially three ways : — 
 
 (1.) In meditation. The heart goes over, in its own thoughts, the 
 part above insisted on, sometimes severally, sometimes jointly, some- 
 times fixing primarily on one thing, sometimes on another, and some- 
 times going over the whole. At one time, perhaps, the soul is most 
 upon consideration of its own sinfulness, and filling itself with shame 
 and self-abhoiTency on that account; sometimes it is filled with the 
 thoughts of the righteousness of Christ, and with joy unspeakable and 
 glorious on that account. Especially on grea,t occasions, when grieved 
 and burdened by negligence, or eruption of corruption, then the soul 
 goes over the whole work, and so drives things to an issue with God, 
 and takes up the peace that Christ hath wrought out for him. 
 
 (2.) In considering and inqim^ing into the promises of the gospel, 
 which hold out all these things : — the excellency, fulness, and suitable- 
 ness of the righteousness of Christ, the rejection of all false right- 
 eousness, and the commutation made in the love of God; vv^hich was 
 formerly insisted on. 
 
 (3.) In prayer. Herein do their souls go through this work day 
 by day; and this communion have all the saints with the Lord Jesus, 
 as to their acceptation with God : which was the first thing proposed 
 to consideration. 
 
 CHAPTER IX. 
 
 Of communion with Christ in holiness — The several acts ascribed unto the Lord 
 Christ herein: 1. His intercession; 2. Sending of the Spirit; 3. Bestows 
 habitual grace — What that is, and wherein it consists — This purchased by 
 Christ ; bestowed by him — Of actual grace — How the saints hold communion 
 with Christ in these things ; manifested in sundry particulars. 
 
 II. Our communion with the Lord Jesus as to that grace of sanc- 
 tification and purification whereof v/e have made mention, in the 
 several distinctions and degrees thereof, formerly, is nextly to be con- 
 sidered. And herein the former method must be observed ; and we 
 must show, — 1. What arc the peculiar actings of the Lord Christ as 
 to this communion ; and, 2. What is the duty of the saints herein. 
 The sum is, — How we hold communion with Christ in holiness, as 
 well as in righteousness; and that very briefly: — 
 
 1. There are several acts ascribed unto the Lord Jesus in reference 
 to this particular; as, —
 
 198 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 (1.) His intercedinj witli the Father, by virtue of his oblation in 
 the behalf of his, that ho would bestow the Holy Spirit on them. 
 Here I choose to enter, because of the oblation of Chiist itself I have 
 sjiokon before ; otherwise, every thing is to be run up to that head, that 
 source and spring. There lies the foundation of all spiritual mercies 
 whatever; as afterward also shall be manifested. Now the Spirit, as 
 unto us a Spirit of grace, holiness, and consolation, is of the pur- 
 chase of Christ. It is upon the matter, the great promise of the new 
 covenant, Ezek. xi. 19, "I will put a new spirit within you;" so also, 
 chap, xxxvi. 27; Jer. xxxii. 39, 40 ; and in sundry other places, whereof 
 afterward. Christ is the mediator and " surety of this new covenant." 
 Heb. vii. 22, " Jesus was made surety of a better testament," or rather 
 covenant; — a testament needs no surety. He is the undertaker on 
 the part of God and man also: of man, to give satisfaction; of' God, 
 to bestow the whole grace of the promise ; as chap. ix. 15, " For this 
 cause he is the mediator of the new testament, that by means of 
 death, for the redemption of transgressions that were under the first 
 testament, they which are called might receive the promise of eternal 
 inheritance." He both satisfied for sin and procured the promise. 
 He procures all the love and kindness which are the fruits of the 
 covenant, being himself the original promise thereof. Gen. iii. 15; 
 the whole being so " ordered in all things, and made sure," 2 Sam. 
 xxiii. 5, that the residue of its effects should all be derived from him, 
 depend upon him, and be procured by him, — " that he in all things 
 might have the pre-eminence," Col. i. 18; according to the compact 
 and agreement made with him, Isa. liii. 12. They are all the pur- 
 chase of his blood ; and therefore the Spirit also, as promised in that 
 covenant, 1 Cor. i. 30. Now, the whole fruit and purchase of his 
 death is made out from the Father upon his intercession. This (John 
 xiv. 16-18) he promiseth his disciples, that he will pursue the work 
 which he hath in hand in their behalf, and intercede with the Father 
 for the Spirit, as a fruit of his purchase. Therefore he tells them 
 that he will not pray the Father for his love unto them, because the 
 eternal love of the Father is not the fruit but the fountain of his 
 purchase : but the Spirit, that is a fruit ; " That," saith he, " I will pray 
 the Father for," etc. And what Christ asketh the Father as medi- 
 ator to bestow on us, that is part of his purchase,^ being promised 
 unto him, upon his undertaking to do the will of God. And this is 
 the first thing that is to be considered in the Lord Jesus, as to the 
 communication of the Sj^irit of sanctification and purification, the first 
 thing to be considered in tliis our communion with him, — he inter- 
 cedes with his Father, that he may be bestowed on us as a fruit of his 
 Ueath and bloodshed in our behalf This is the relation of the Spirit 
 » Ps. ii. 8; Tsa. liii. 12; Ps. xl, 8-12,
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 199 
 
 of holiness, as bestowed on us, unto tlie mediation of Christ. He is 
 the gi-eat ^foundation of the covenant of grace; being himself ever- 
 lastingly destinated and freely given to make a purchase of all the 
 good things thereof Receiving, according to promise, the Holy Ghost, 
 Acts ii. 33, he sheds him abroad on his own. This faith considers, 
 fixes on, dwehs upon. For, — 
 
 (2.) His prayer being granted, as the - Father " hears hun always,'* 
 he actually sends his Spirit into the heai-ts of his saints, there to 
 dwell in his stead, and to do all things for them and in them which 
 he himself hath to do. This, secondly, is the Lord Christ by faith 
 to be eyed in; and that not only in respect of the first enduing of 
 our hearts mth his Holy Sphit, but also of the continual supplies of 
 it, drawing forth and excitiag more effectual * operations and acting-s 
 of that indwelling Sphit. Hence, though (John xiv. 16) he says the 
 Father ^vill give them the Comforter, because the original and sove- 
 reign dispensation is in his hand, and it is by him made out, upon 
 the intercession of Christ ; yet, not being bestov/ed immediately on 
 us, but, as it were, given into the hand of Clirist for us, he affirms 
 that (as to actual collation or bestowing) he sends him himself; chap. 
 XV. 26, "I will send the Comforter to you, from the Father." He 
 receives him firom his Father, and actually sends him unto his saints. 
 ■So, chap. x'd. 7, " I will send him." And, verses 14, 15,1ie manifests 
 how he will send him. He will furnish him vv'ith that which is his 
 to bestow upon them: " He shall take of mine (of that which is pro- 
 perly and peculiarly so, — mine, as mediator, — the fruit of my life and 
 death unto holiness), and give it unto you." But of these things 
 more aftenvard. This, then, is the second thing that the Lord Christ 
 doth, and which is to be eyed in him : — He sends his Holy Spirit into 
 our hearts ; which is the ^efficient cause of all holiness and sanctifica- 
 tion, — quickening, enlightening, purifying the souls of his saints. 
 How our union with him, with all the benefit thereon depending, 
 floweth from this his communication of the Spirit unto us, to abide 
 with us, and to [ dwell in us, I have at large ^ elsewhere declared ; 
 where also this whole matter is more fully opened. And this is to be 
 considered in him by fciith, in reference to the Spuit itself 
 
 (3.) There is that v/hich we call habitual grace; that is, tlie fruits 
 of the Spirit, — the spirit which is bom of tlie Spirit, John iii. 6. That 
 which is born of, or produced by, the Holy Ghost, ia the heart or 
 soul of a man when he is regenerate, that which makes him so, is 
 spirit; in opposition to "the tifish, or that enmity which is in us by 
 nature against God. It is faith, love, joy, hope, and the rest of the 
 
 ' Gen. iii. l.'j; Isa. xlii. G, xlix. 8; Dan. ix. 24. _ ' Jolm xi. 42. 
 
 * " Vicariani iiavare operam." — Tertull., Prov. i. 23. 
 
 * Titus iii. 5, 6". ^ .Saints' rerceverance, chap, viii, vol. xi. ' Gai. v. 17.
 
 200 OF COMMUNION WITH THE SON JESUS CHIUST. 
 
 graces of the gospel, in their root or common principle, concerning. 
 which these two things arc to bo observed : — 
 
 [1.] That though many particular graces are mentioned, yet there 
 are not different habits or qualities in us, — not several or distinct 
 principles to answer them; but only the same Miabit or spiritual 
 principle putting forth itself in various operations or ways of work- 
 ing, according to the variety of the objects which it goeth forth unto, 
 is their common principle: so that it is called and distinguished, 
 as above, rather in respect of actual exercise, with relation to its ob- 
 jects, than habitual inherence ; it being one root which hath these 
 many branches. 
 
 [2.] This is that which I intend by this habit of grace, — a ^new, 
 gracious, spiritual ^Ufe, or principle, ^created, and ''^bestowed on 
 the soul, ivherehy it is ^changed in all its faculties and affections, 
 fitted and enabled to go forth in the tvay of obedience unto every 
 divine object that is proposed unto it, according to the mind of God,. 
 'For instance, the mind can discern of ''spiritual things in a spiritual 
 manner; and therein it is light, illumination. The whole soul closeth 
 with Christ, as held forth in the promises of the gospel for righteous- 
 ness and salvation: that is faith; which being the main and principal 
 work of it, it often gives denomination unto the Avhole. So when it 
 rests in God, in Christ, with delight, desire, and complacency, it is 
 called love; being, indeed, the principle suiting all the faculties of oui 
 souls for spuitual and living operations, according to their natural 
 use. Now it differs, — 
 
 1st. From the Spirit dwelling in the saints; for it is a created 
 quality. The Spirit dwells in us as a free agent in a holy habitation. 
 This grace, as a quality, remains in us, as in its own proper subject, 
 that hath not any subsistence but therein, and is capable of being 
 intended^ or restrained under great variety of degrees. 
 
 2dly. From actual grace, which is transient; this making its resi- 
 lience in the soul. ^Actaal grace is an illapse of divine influence 
 and assistance, working in and by the soxd any spiritual act or 
 duty whatsoever, luithout any pre-existence unto that act or con- 
 tinuance after it, " God working in us, both to will and to do." But 
 this habitual gi'ace is always resident in us, causing the soul to be a 
 
 ' 2 Cor. V. 17. 
 
 2 Cor. V. 17; Ezek. xi. 19, xviii. 31, xxxvi. 2G; Gal. vi. 15; E^h. ii. 15, iv. 2.4; 
 Col. iii. 10; 1 Pet. ii. 2; Jobn iii. 6. 
 
 3 Col. iii. 3, 4; Eph. ii. 1, 5; Horn. viii. 11; Jolin v. 21, vi. G3. 
 
 * Ps. Ii. 10; Eph ii. 10, iv. 24; Col. iii. 10; 2 Cor. v. 17. 
 
 ' 2 Cor. iii. 5, iv. 6; Acts v. 31; Luke i. 79; John iv. 14, iii. 27; I Cor. ii. 12j 
 Eph. iv. 7; Phil. i. 29. 
 
 « Acts xxvi. 18; Eph. v. 8; 2 Cor. v. 17; John v. 24. 
 
 ' 1 Cor. ii. 12; Eph. i. 18; 2 Cor. iii. 18, iv. G. 
 
 8 Intended is here used in a sense now obsolete, — stretched, increased. — E». 
 
 • 2 Cor. iii. 5; Ps. cxix. 36; Phil. ii. 13.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 201 
 
 meet principle for all those lioly and spiritual operations ^Yhicll by 
 actual gi-ace are to be performed. And, — 
 
 Sdly. It is capable of augmentation and diminution, as was said. 
 In some it is more large and more effectual than in others ; yea, in 
 some persons, more at one time than another. Hence are those 
 Myings, decays, ruins, recoveries, complaints, and rejoicings, whereof 
 so frequent mention is made in the Scripture. 
 
 These things being premised as to the nature of it, let us now 
 consider what we are to eye in the Lord Jesus in reference there- 
 unto, to make an entrance into our communion with him therein, 
 as things by him or on his part performed : — 
 
 As I said of the Spirit, so, in the first place, I say of this, it 
 is of the purchase of Christ, and is so to be looked on. "It is 
 given unto us for °his sake to believe on him," Phil. i. 29. The 
 Lord, on the behalf of Christ, for his sake, because it is purchased 
 and procured by him for us, bestows faith, and (by same rule) all 
 grace upon us. "We are blessed with all spiritual blessings in 
 heavenly places in him," Eph. i. 3. " In him ;"^ that is, in and through 
 his mediation for us. His oblation and intercession lie at the bottom 
 of this dispensation. Were not gi'ace by them procured, it would 
 never by any one soul be enjoyed. All grace is from this fountain. 
 In our receiving it from Christ, Ave must still consider what it Vost 
 him. Want of this weakens faith in its proper workings. His whole 
 intercession is founded on his oblation, 1 John ii. 1, 2. What he 
 purchased by his death, that — nor more nor less, as hath been often 
 said — he intercedeth may be bestowed. And he prays that all his 
 saints may have this grace whereof we speak, John xvii. 1 7. Bid 
 Ave continually consider all grace as the fruit of the purchase of Christ, 
 it would be an exceeding endearment on our spirits: nor can Ave 
 Avithout this consideration, according to the tenor of the gospel, ask 
 or expect any grace. It is no prejudice to the free grace of the 
 Father, to look on any thing as the purchase of the Son; it Avasfrom 
 that gi-ace that he made that purchase : and in the receiving of grace 
 from God, we have not communion with Christ, Avho is yet the trea- 
 suiy and storehouse of it, unless Ave look upon it as his purchase. He 
 hath obtained that Ave should be ^sanctified throughout, have life in 
 us, be humble, holy, believing, dividing the spoil Avith the mighty, 
 by destroying the Avorks of the devil in us. 
 
 Secondly. The Lord Christ doth actually comm.unicute this grace 
 unto his saints, and bestoAvs it on them: " Of his fulness have ail avs 
 received, and gi-ace for grace," John i. IG. For, — 
 
 > Cant. V. 2; Rev. ii. 5, iii. 2, 3, 17, 19; Hos. xiv. 4; Vs. H., etc. 
 » 'Ta-lj x^i<rrov. ' 1 John ii. 1, 2. * Kom. viii. 32. 
 
 ' Eph. V. 25-27; Tit. ii. 14; liora. vi. 4.
 
 202 OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 {1st.) The Father actually invests liim with all the grace whereof, 
 by compact and agTcemcnt, he hath made a purchase (as he received 
 the promise of the Spirit) ; which is all that is of use for the bringing 
 his many sons to glory. " It pleased the Father that in him should 
 all fulness dwell," Col. i. 19, — that he should be invested with a fulness 
 of that grace which is needful for his people. This himself calls the 
 '•' power of giving eternal life to his elect," John xvii. 2 ; which power 
 Is not only his ability to do it, but also his right to do it. Hence 
 this delivering of all things unto him by his Father, he lays as the 
 bottom of his inviting sinners unto him for refreshment: " All things 
 are delivered unto me of my Father," Matt. xi. 27. "Come unto 
 me, all that labour and are heavy laden, and I will give you rest," 
 verse 28. This being the covenant of the Father' with him, and his 
 promise unto him, that vq)on. the making " his soul an offering for 
 •sin, he should see his seed, and the pleasure of the Lord .should 
 prosper in his hand," Isa. liii. 1 0, in the verses following, the " pour- 
 ing out of his soul unto death, and bearing the sins of many," 
 is laid as the bottom and procuring cause of these things: — 1. Of 
 justification : " By his knowledge he shall justify many." 2. Of sanc- 
 tification; in " destroying the works of the devil," verses 11, 12. 
 Thus comes our merciful high priest to be the gTcat possessor of all 
 grace, that he may give out to us according to his own pleasure, 
 quickening whom he will. He hath it in him really as our head, 
 in that he received not that Spirit by measure (John iii. S-l) Avhich is 
 the bond of union between him and us, 1 Cor. vi. 1 7 ; whereby hold- 
 ing him, the head, we are filled yn\\\ his fulness, Eph. i. 22, 23 ; Col. 
 i. 19. He hath it as a common joerson, intrusted with it in our 
 behalf, Rom. v. 1 4-1 7. " The last Adam is made" unto us " a quick- 
 ening Spirit," 1 Cor. xv. 45. He is also a treasury of this grace in a 
 moral and law sense : not only as " it pleased the Father that in 
 him should all fulness dwell," Col. i. 19 ; but also because in his me- 
 diation, as hath been declared, is founded the whole dispensation of 
 gi-ace. 
 
 (2dly.) Being thus actually vested with this power, and privilege, 
 and fulness, he designs the Spirit to take of this fulness, and to give 
 it unto us: " He shall take of mine, and shall show it unto you," John 
 xvi. 15. The Spirit takes of that fulness that is in Christ, and in the 
 name of the Lord Jesus bestows it actually on them for whose sancti- 
 fication he is sent. Concerning the manner and almighty efiicacy of 
 the Spirit of gi'ace whereby this is done (I mean this actual collation 
 of grace upon his peculiar ones), more will be spoken afterward. 
 
 (Sdli/.) For actual grace, or that influence or power whereby the 
 saints are enabled to perform particular duties according to the mind 
 of God, there is not anv need of farther enlargement about it. What
 
 OF CO^niUXION WITH THE SON JESUS CHEIST. 203 
 
 concerns our communion with the Lord Christ therein, holds propor- 
 tion mth what was spoken before. 
 
 There remaineth only one thing more to be obsei-ved concerning 
 those things whereof mention hath been made, and I proceed to the 
 way whereby we caiTy on communion ^\ith the Lord Jesus in all 
 these; and that is, that these things may be considered two ways: — 
 1. In respect of their first collation, or bestowing on the soul. 2. In 
 respect of their continuance and increase, as unto the degrees of 
 them. 
 
 In the first sense, as to the real communicating of the Spirit of 
 grace unto the soul, so raising it fi-om death unto life, the saints have 
 no kind of communion vnih Christ therein but only what consists in 
 a passive reception of that life-giving, quickening Spirit and power. 
 They are but as the dead bones in the prophet ; the wind blows on 
 them, and they live ; — as Lazaras in the grave ; Christ calls, and they 
 come forth, the call being accompanied with life and power. This, 
 then, is not that whereof particularly I speak ; but it is the second, in 
 respect of farther efficacy of the Spirit and increase of grace, both 
 habitual and actual, whereby we become more holy, and to be more 
 powerful in walking with God, — have more fruit m obedience and 
 success against temptations. And in this, — 
 
 2. They hold communion with the Lord Cluist. And wherein 
 and how they do it, shall now be declared. 
 
 They continually eye the Lord Jesus as the gi'eat Joseph, that hath 
 the disposal of all the granaiies of the kingdom of heaven committed 
 unto him ; as one in whom it hath pleased the Father to gather all 
 things unto a head, Eph. i. 10, that from him all things might be 
 dispensed unto them. All treasures, all fulness, the Sphit not by 
 measure, are in him. And this fulness in this Joseph, in reference 
 to their condition, they eye in these three particulars : — 
 
 (1.) In the preparation unto the dispensation mentioned, in the 
 expiatinrj, jmrging, imrifying efficacy of his blood. It was a sacrifice 
 not only of atonement, as offered, but also of purification, as poured 
 out. This the apostle eminently sets forth, Heb. ix. 13, 14, " For if 
 the blood of bulls and of goats, and the ashes of an heifer sprinkling 
 the unclean, sanctifieth to the purifying of the flesh: how much more 
 shall the blood of Christ, who through the eternal Spirit offered 
 himself without spot to God, purge your conscience from dead works 
 to serve the living God?" This blood of his is that which answers 
 all tv-pical institutions for carnal purification; and therefore hatha 
 spiritually-purifying, cleansing, sanctifying virtue in it.self, as offered 
 and poured out. Hence it is called, " A fountain for sin and for 
 uncleannes.s," Zech. xiii. 1; that is, for their washing and taking away; 
 — " A fountain opened ;" ready prepared, virtuous, efficacious in itself,
 
 f:01' OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 before any bo put into it; because poured out, instituted, appointed 
 to that purpose. The saints see that in themselves they are still 
 exceedingly defiled ; and, indeed, to have a sight of the defilements of 
 sin is a more spiritual discovery than to have only a sense of the 
 oTiilt of sin. This follows every conviction, and is commensurate unto 
 ft; that, usually only such as reveal the purity and holiness of God 
 and all his ways. Hereupon they cry with shame, within themselves, 
 " Unclean, unclean," — unclean in their natures, unclean in their per- 
 sons, unclean in their conversations; all rolled in the ^ blood of their 
 defilements ; their hearts by nature a very sink, and their lives a 
 dunghill. They know, also, that no unclean thing shall enter into 
 the kingdom of God, or have place in the new Jenisalem ; that God 
 is of purer eyes than to beliold iniquity. They cannot endure to look 
 on themselves; and how shall they dare to appear in his presence? 
 What remedies shall they now use? " Though they wash themselves 
 with nitre, and take them much soap, yet their iniquity will continue 
 marked," Jer. ii. 22. Wherewith, then, shall they come before the 
 Lord ? For the removal of this, I say, they look, in the first place, to 
 the purifying virtue of the blood of Christ, which is able to cleanse 
 them from all their sins, 1 John i. 7; being the spring from whence 
 lloweth all the purifjnng virtue, which in the issue will take away 
 all their spots and stains, " make them holy and without blemish, 
 and in the end present them glorious unto himself," Eph. v. 26, 27. 
 This they dwell upon with thoughts of faith ; they roll it in their 
 minds and spirits. Here faith obtains new life, new vigour, when a 
 sense of vileness hath even overwhelmed it. Here is a fountain 
 opened: draw nigh, and see its beauty, purity, and efficacy. Here is 
 a foundation laid of that work whose accomplishment we long for. 
 One moment's communion with Christ by faith herein is more effec- 
 tual to the purging of the soul, to the increasing of grace, than the 
 utmost self-endeavours of a thousand ages. 
 
 (2.) They eye the blood of Christ as the blood of sprinUinr]. 
 Commg to " Jesus, the mediator of the new covenant," they come to 
 the ^ " blood of sprinkling," Heb. xii. 24. The eyeing of the blood 
 of Christ as shed will not of itself take away pollution. There is not 
 only az/xarExj^uff/'a, — a " shedding of blood," without which there is no 
 remission, Heb. ix. 22 ; but there is also a/'/xaroc pavng/Moc, — a " sprink- 
 ling of blood," without which there is no actual purification. This 
 the apostle largely describes, Heb. ix. 19, " When Moses," saith he, 
 " had spoken every precept to all the people according to the law, 
 he took the blood of calves and of goats, with water, and scarlet wool, 
 and hyssop, and sprinkled both the book and all the people, saying, 
 ' Ezek. xvi. 4, 6, etc.; John iii, 3, 5; nSv xo/vsr., Rev, xxi. 27; Hab. i. 13.
 
 OF COMMUNION WITH THE SON JESUS CHEIST. 205 
 
 This is tlie blood of the testament which God hath enjoined nnto 
 }'ou. Moreovei' he sprinkled likevase with blood both the tabernacle, 
 ixnd all the vessels of the ministry. And almost all things are by 
 the law purged with blood. It was therefore necessary that the pat- 
 terns of things in the heavens should be purified with these ; but the 
 heavenly things themselves with better sacrifices than these," verses 
 19-23. He had formerly comj)ared the blood of Christ to the blood 
 of sacrifices, as offered, in respect of the impetration and the purchase 
 it made ; now he doth it unto that blood as sprinkled, in respect of 
 its application unto purification and holiness. And he tells us how 
 this sprinkling was performed : it was by dipping hyssop in the blood 
 of the sacrifice, and so dashing it out upon the things and persons to 
 be purified; as the institution also Avas with the paschal lamb, Exod. 
 xii. 7. Hence, David, in a sense of the pollution of sin, prays that 
 lie may be " purged with hyssop," Ps. li. 7. For that this peculiarly 
 respected the uncleanness and defilement of sin, is evident, because 
 there is no mention made, in the institution of any sacrifice (after that 
 of the lamb before mentioned), of sprinkling blood with hyssop, but 
 only in those which respected purification of uncleanness; as in the 
 case of leprosy. Lev. xiv. 6 ; and all other defilements, Numb. xix. 18 : 
 v/hicb latter, indeed, is not of blood, but of tbe water of separation ; 
 tliis also being eminently typical of the blood of Christ, which is the 
 fountain for separation for uncleanness, Zech. xiii. 1. Now, this hunch 
 of hyssop, wherein the blood of purification was prepared for the 
 sprinkling of the unclean, is (unto us) the free promises of Christ. 
 The cleansing virtue of the blood of Christ lies in the promises, as 
 the blood of sacrifices in the hyssop, ready to pass out unto them that 
 draw nigh thereunto. Therefore the apostle argueth from receiving 
 of the promise unto universal holiness and imrity: " Having there- 
 fore these promises, dearly beloved, let us cleanse ourselves from all 
 filthiness of the flesh and spirit, perfecting holiness in the fear of God," 
 2 Cor. vii. 1. This, then, the saints do: — they eye the blood of Christ 
 as it is in the promise, ready to issue out upon the soul, for the puri- 
 fication thereof; and thence is purging and cleansing virtue to be 
 communicated unto them, and by the blood of Christ are they to be 
 jmrged from all their sins, 1 John i. 7. Thus far, as it were, this puri- 
 fying blood, thus prepared and made ready, is at some distance to the 
 .soul. Though it be shed to this purpose, that it might purge, cleanse, 
 and sanctify, though it be 'taken up with the bunch of hyssop in the 
 promises, yet the soul may not partake of it. Wherefoi'e, — 
 
 (3.) They look upon him as, in Ids own Spirit, he is the only dispen- 
 ser of the Spirit and of all grace of sanctification and holiness. They 
 consider that upon his intercession it is granted to him that he shall 
 make effectual all the fruits of his purcliase, to the sanctification, the
 
 20 G OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 purifying and making glorious in lioliness, of his whole people. They 
 know that this is actually to be accomplished by tlie Spirit, accord- 
 ing to the iunumcral)le promises given to that purpose. He is to 
 sprinkle that blood upon their souls; he is to create the holiness in 
 them that they long after; he is to be himself in them a luell of 
 water springing up to everlasting life. In this state they look to 
 Jesus : here faith fixes itself, in expectation of his giving out the Si")int 
 for all these ends and purposes; mixing the j^romises with faith, and 
 so becoming actual partaker of all this grace. This is their way, this 
 their communion with Christ ; this is the life of faith, as to grace and 
 holiness. Blessed is the soul that is exercised therein: " He shall 
 be as a tree planted by the waters, and that spreadeth out her roots 
 by the river, and shall not see when heat cometh, but her leaf shall 
 be green ; and shall not be carefid in the year of drought, neither shall 
 cease from yielding fruit," Jer. xvii. 8. Convinced persons who know 
 not Christ, nor the fellowship of his sufferings, would spin a holiness 
 out of their ovnx bowels ; they would work it out in their oAvn strength. 
 They begin it with^ trying endeavours; and follow it v/ith vows, duties, 
 resolutions, engagements, sweating at it all the day long. Thus they 
 continue for a season, — their hypocrisy, for the most part, ending in 
 apostasy. The saints of God do, in the very entrance of their walk- 
 ing with him, reckon upon it that they have a threefold want: — 
 [1.] Of the Spirit of holiness to dwell in them. [2.] Of a hahit 
 of holiness to be infused into them. [3.] Of actual assistance to 
 work all their works for them; and that if these should continue 
 to be wanting, they can never, with all their might, power, and 
 endeavours, perform any one act of holiness before the Lord. They 
 know that of themselves they have no sufficiency, — that^ without 
 Christ they can do nothing: therefore they look to him, v/ho is 
 intrusted with a fulness of all these in their behalf; and thereupon 
 by faith derive from him an increase of that whereof they stand 
 in need. Thus, I say, have the saints communion with Christ, 
 as to their sanctification and holiness. From him_,.do they re- 
 ceive the Spirit to dwell in them ; from him the new 2^'>"inciple of 
 life, which is the root of all their obedience ; from him have they 
 actual assistance for every duty they are called unto. In waiting for, 
 expectation and receiving of these blessings, on the accounts before 
 mentioned, do they spend their lives and time with him. In vain is 
 help looked for from other mountains; in vain do men spend their 
 strength in following after righteousness, if this be wanting. Fix thy 
 soul here ; thou shalt not tany imtil thou be ashamed. This is the 
 way, the only way, to obtain full, effectual manifestations of the 
 Spirit's dwelling in us; to have our hearts purified, our conscience!^ 
 1 Rom, X. 1-4, * Joliu XV. 5.
 
 OF COMMUNION V/ITH THE SON JESUS CHRIST. 207 
 
 purged, our sins mortified, our graces increased, our souls made hum- 
 ble, holy, zealous, believing, — like to him; to have our lives fruit- 
 ful, our deaths comfortable. Let us herein abide, eyeing Christ by 
 faith, to attain that measure of conformity to him which is allotted 
 unto us in this world, that when we shall see him as he is, we may be 
 like unto him. 
 
 CHAPTER X. 
 
 Of communion -n-ith Christ in pri\'ileges — Of adoption ; the nature of it, the con- 
 sequences of it — Peculiar privileges attending it ; liberty, title, boldness, afflic- 
 tion — Communion with Christ hereby. 
 
 III. The third thing wherein we have communion with Clirist, is 
 orace of privilege before God ; I mean, as the third head of purchased 
 grace. The privileges we enjoy by Christ are great and innumerable ; 
 to insist on them in particular were work for a man's whole life, not a 
 design to be wrapped up in a few sheets. I shall take a view of them 
 only in the head, the spring and fountain whence they all arise and 
 flow, — this is our adoption: " Beloved, now are we the sons of God," 
 1 John iii. 2. This is our great and fountain privilege. Whence is it 
 that we are so? It is from the love of the Father. Verse 1, " Behold, 
 what manner of love the Father hath bestowed upon us, that we should 
 be called the sons of God !" But by whom immediately do we re- 
 ceive tliis honour ? As many as believe on Christ, he gives them this 
 power, to become the sons of God, John i. 12. Himself was appointed 
 to be the first-born among many brethren, Rom. viii. 29 ; and his 
 taking us to be brethren, Heb. ii. 11, makes us become the children 
 of God. Now, that God is our Father, by being the Father of Christ, 
 and we his children by being the brethren of Christ, being the head 
 and sum of all the honour, privilege, right, and title we have, let us 
 a little consider the nature of that act whereby we are invested with 
 this state and title, — namely, our adoption. 
 
 Now, adoption is the authoritative translation of a believer, hy 
 Jesus Christ, from the family of the ^uorld and Satan into the 
 family of God, luith his investiture in all the privileges and advan- 
 tages of that family. 
 
 To the complete adoption of any person, these five things are 
 required : — 
 
 1. That he be actually, and of his OAvn right, of another family 
 than that whereinto he is adopted. He must be the son of one 
 family or other, in his own right, as all persons are.
 
 20S OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 2. That there be afamib/ unto which of himself lie hath no right, 
 whereinto he is to be grafted. If a man comes into a family upon a 
 ■personal right, though originally at never so great a distance, that 
 man is not adopted. If a man of a most remote consanguinity do 
 come into the inheritance of any family by the death of the nearer 
 heirs, though his right before were little better than nothing, yet he 
 is a born son of that family, — he is not adopted. [In adoption] he 
 is not to have the plea of the most remote possibility of succession. 
 
 3. That there be an authoritative, legal translation of him, by 
 some that have power thereinto, from one family into another. It 
 was not, by the law of old, in the power of particular persons to adopt 
 when and whom they would. It was to be done by the autliority of 
 the sovereign power. 
 
 4. That the adopted person be freed from all the obligations that 
 be upon him unto the family from whence he is translated; otherwise 
 he can be no way useful or serviceable unto the family whereinto he 
 is inofrafted. He cannot serve tAvo masters, much less tiuo fathers. 
 
 5. That, by virtue of his adoption, he be invested in all the rights, 
 privileges, advantages, and title to the whole inheritance, of the 
 family into which he is adopted, in as full and ample manner as if 
 he had been born a son therein. 
 
 Now, all these things and circumstances do concur and are found 
 in the adoption of believers : — 
 
 1. They are, by their own original right, of another family than 
 that whereinto they are adopted. They are " by nature the children 
 of wrath," Eph. ii. 3, — sons of wrath, — of that family whose inherit- 
 ance is "wrath," — called " the power of darkness," Col. i. 13; for 
 from thence doth God " translate them into the kingdom of his dear 
 Son." This is the family of the world and of Satan, of which by na- 
 ture believers are. Whatever is to be inherited in that family, — as 
 Avrath, curse, death, hell, — they have a right thereunto. Neither can 
 they of themselves, or by themselves, get free of this family: a strong 
 man armed keeps them in subjection. Their natural estate is a family 
 condition, attended with all the circumstances of a family, — family 
 duties and services, rights and titles, relations and observ^ances. They 
 are of the black family of sin and Satan. 
 
 2. There is another family whereinto they are to be translated, 
 and whereunto of themselves they have neither right nor title. This 
 is that family in heaven and earth which is called after the name of 
 Christ, Eph. iii. 15, — the great family of God. God hath a^ house 
 and family for his children ; of whom some he maintains on the riches 
 of his grace, and some he entertains with the fulness of his glory. This 
 is that house whereof the Lord Christ is the great dispenser, it having 
 
 1 Ilab. iii. 6.
 
 OF COMMUNION WITH THE SON JESUS CHRIST, 20^ 
 
 pleased the Father to " gather together in one all things in him, both* 
 which are in heaven, and which are on earth, even in him," Eph. i. 10. 
 Herein live all the sons and daughters of God, spending largely on 
 the riches of his grace. Unto this family of themselves they have no 
 right nor title; they are wholly alienated from it, Eph. ii. 12, and can 
 lay no claim to any thing in it. God driving fallen Adam out of the 
 garden, and shutting up all ways of return with a flaming sword, 
 ready to cut him off if he should attempt it, abundantly declares that 
 he, and all in him, had lost all right of approaching unto God in 
 any family relation. Corrupted, cursed nature is not vested with the 
 least right to any thing of God. Therefore, — 
 
 8. They have an authoritative translation from one of these fa- 
 milies to another. It is not done in a, private, underhand way, but in 
 the way of authority. John i. 1 2, " As many as received him, to them 
 gave he power to become the sons of God," — power or authority. 
 This investing them with the power, excellency, and right of the 
 sons of God, is a forensical act, and hath a legal proceeding in it. 
 It is called the " making us meet to be partakers of the inheritance 
 of the saints in hght," Col. i. 12; — a judicial exalting us into mem- 
 bership in that family, where God is the Father, Christ the^ elder 
 brother, all saints and angels brethren and fellow-children, and the 
 inheritance a crown immortal and incorruptible, that fades not av/ay. 
 
 Now, this authoritative translation of believers from one family into- 
 another consisteth of these two parts : — 
 
 (1.) An effectual proclamation and declaration of such a person's 
 immunity from all obligations to tlie former family, to which by na- 
 ture he was related. And this declaration hath a threefold object: — 
 
 [1.] Angels. It is declared unto them; they are the sons of God. 
 They are the^ sons of God, and so of the family whereinto the adopted- 
 person is to be admitted ; and therefore it concerns them to knov/ who 
 are invested with the rights of that family, that they may discharge 
 their duty towards them. Unto them, then, it is declared that be- 
 lievers are freed from i\^ family of sin and hell, to become fellow-sons 
 and servants with them. And this is done two ways: — 
 
 1st. Generally, by the doctrine of the gospel. Eph. iii. 10, "Unto 
 the principalities and powers in heavenly places is made knov;n by 
 the church the manifold Avisdom of God." 
 
 By the church is this wisdom made knoAvn to the angels, either as 
 the doctrine of the gospel is delivered unto it, or as it is gathered 
 thereby. And what is this wisdom of God that is thus made known 
 to principalities and powei-s? It is, that "the Gentiles sliould be fellow- 
 heirs and of the same body with us," verse 6. The mystery of adopt- 
 ing sinners of the Gentiles, taking them from their slavery in the 
 
 ' Rom.viii.29; Ucb.ii. 12. " Jobi. C,xx.vviii. 7; Uob.xii. 22 21; llev.xxii. 0. 
 VOL. II. i i
 
 210 OF COMMUNION WlTil THE SON JESUS CHIIIST. 
 
 family of tlio ^vorl^l, tliat they might have a right of heirship, becom- 
 ino- sons in the family of God, is this wisdom, thus made known. And 
 how was it primitively made known? It was "revealed by the Spirit 
 unto the prophets and apostles," verse 5. 
 
 '•Idhj. In particular, by immediate revelation. When any parti- 
 cular soul is freed from the family of this world, it is revealed to the 
 ano-els. " There is joy in the presence of the angels of God" (that is, 
 aniong the angels, and by them) " over one sinner that repenteth," 
 Luke XV. 10. Now, the angels cannot of themselves absolutely know 
 the true repentance of a sinner in itself; it is a work wrought in that 
 cabinet which none hath a key unto but Jesus Christ ; by him it is 
 revealed to the angels, when the peculiar care and charge of such a 
 one is committed to them. These things have their transaction before 
 the ano-els, Luke xii. 8, 9. Christ owns the names of his brethren 
 before the ano-els. Rev. iii. 5. When he gives them admittance into 
 the family where they are, Heb. xii. 22, he declares to them that 
 they are sons, that they may discharge then- duty towards them, 
 Heb. i. 14. 
 
 [2.] It is denounced in a judicial way unto Satan, the great master 
 of the family whereunto they were in subjection. When the Lord 
 Christ delivers a soul from under the power of that strong armed one, 
 he binds him, — ties him from the exercise of that power and dominion 
 vv^hich before he had over him. And by this means doth he know that 
 such a one is delivered from his family; and all his future attempts 
 upon him are encroacliings upon the possession and mheritance of the 
 Lord Christ. 
 
 [3.] Unto the conscience of the person adopted. The Spirit of 
 Christ testifies to the heart and conscience of a believer that he is 
 freed from all engagements unto the family of Satan', and is become 
 the son of God, Rom. viii. 14, 15; and enables him to cry, "Abba, 
 Father," Gal. iv. 6. Of the particulars of this testification of the Spirit, 
 and of its absolvuig the soul from its old alhance, I shall speak after- 
 ward. And herein consists the first thing mentioned. 
 
 (2.) There is an authoritative ingrafting of a believer actually into 
 the family of God, and investing him with the whole right of sonship. 
 Now this, as unto us, hath sundry acts : — 
 
 [1.] The giving a believer a new name in a white stone. Rev. ii. 17. 
 They that are adopted are to take new names; they change their 
 names they had in their old families, to take the names of the families 
 whereinto they are translated. This new name is, "A child of God." 
 That is the new name given in adoption ; and no man knoweth what 
 is in that name, but only he that doth receive it. And this new name 
 is given and wTitten in a white stone ; — that is the tessera of our ad- 
 mission into the house of God. It is a stone of judicial acquitment.
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 211 
 
 Our adoption by the Spirit is bottomed on our absolution in the blood 
 of Jesus; and therefore is the new name in the white stone privi- 
 leo-e grounded on discharge. The white stone quits the claim of the 
 old family; the new name gives entrance to the other. 
 
 fS.] An enrolling of his name in the catalogue of the household of 
 God, admitting him thereby into fellowship therein. This is called 
 ths " writing of the house of Israel/' Ezek. xiii. 9 ; that is, the roll 
 Avhevein all the names of the Israel, the family of God, are written. 
 God hath a catalogue of his household ; Christ knows his sheep by 
 name. When God wTiteth up the people, he counts that " this man 
 was bom in Zion," Ps. Ixxxvii. 6. This is an extract of the Lamb s 
 book of life. 
 
 [3.] Testifying to his conscience his acceptation with God, enabling 
 him to behave himself as a child, Rom. viii. 15; Gal. iv. 5, 6. 
 
 4. The two last things required to adoption are, that the adopted 
 person be freed from all obligations to the family from whence he is 
 translated, and invested with the rights and privileges of that where- 
 into he is translated. Now, because these two comprise the whole 
 issue of adoption, wherein the saints have communion with Christ, I 
 shall handle them together, referring the concernments of them unto 
 these four heads:— (1.) Liberty. (2.) Title, or right. (3.) Boldness. 
 (4.) Correction These aie the four things, in reference to the family 
 of the adopted person, that he doth receive by his adoption, whereiii 
 he holds communion with the Lord Jesus: — 
 
 (1 .) Liberty. The Spirit of the Lord, that was upon the Lord Jesus, 
 <lid anoint him to proclaim liberty to the captives, Isa. Ixi. 1 ; and 
 '' where the Spirit of the Lord is" (that is, the Spirit of Christ, given 
 to us by him because we are sons), " there is liberty," 2 Cor. iii. 17. 
 All spiritual liberty is from the Spirit of adoption; whatever else is 
 pretended, is Hcentiousness. So the apostle argues. Gal. iv. 6, 7, " He 
 hath sent forth his Spirit into their hearts, crying, Abba, Father. 
 Wherefore ye are no more servants," — no more in bondage, but have 
 the liberty of sons. And this liberty respects, — 
 
 [1.] In the first place, the family from Avhence the adopted person 
 is translated. It is his setting free from all the obligations of that 
 lamily. Now, in this sense, the liberty which the saints have by 
 adoption is either from that which is real or that which is pre- 
 tended : — 
 
 1st. That which is real respects a twofold issue of law and sin. The 
 moral, unchangeable law of God, and sin, being in conjunction, meeting 
 with reference to any persons, hath, and hath had, a twofold issue: — 
 
 (Isf.) An economical institution of a new law of ordinances, keep- 
 ing in bondage those to whom it was given. Col. ii. 14. 
 
 {^dly) A natural (if I may so call it) pressing of those pei-sons
 
 2\2 OF COMMUNION WITH THE SON JESUS CIIIIIST. 
 
 uith itrf power aud efficacy against sin; whereof there- are theg© 
 p;u'ts : — 
 
 [1st.] Its r if/our and terror in commanding. 
 
 [2dli/.] Its impossibilitij for accomphshment, and so insufficiency 
 for its primitivi'ly appointed end. 
 
 [odli/.] The /6'sues of its transgression; which are referred unto twa 
 heads: — 1. Curse. 2. Death. I shall speak very briefly of these^ 
 because they arc commonly handled, and granted by all. 
 
 '2(11 1/. That which is pretended, is the power of any whatever over 
 the conscience, when once made free by Christ: — 
 
 (1st.) Behevers are freed from tJie instituted law of ordinances,. 
 which, upon the testimony of the apostles, was a yoke which neither 
 we nor our fathers (in the faith) could bear, Acts xv. 10; wherefore 
 Christ " blotted out this hand'-wTiting of ordinances that was against 
 them, which was contrary to them, and took it out of the way, nailing 
 it to his cross," Col. ii. 14: and thereupon the apostle, after a long 
 (hspute concerning the liberty that we have fi'om that law, concludes 
 with this instruction : Gal. v. 1, " Stand fl\st in the liberty wherewith 
 Christ hath made us free." 
 
 (2dly.) In reference to the moral laiv: — 
 
 [1st.] The first thing we have liberty from, is its o'igour and terror 
 in commanding. Heb. xii. 18-22, " We are not come to the mount 
 that might be touched, and that burned with fire, to the whirlwind, 
 darkness, and tempest, to the sound of the trumpet, and the voice of 
 words, which they that heard besought that they might hear it no 
 more ; but we are come to mount Sion," etc. As to that administra- 
 tion of the law wherehi it was given out Avith dread and terror, and 
 so exacted its obedience with rigour, we are freed from it, we are not 
 called to that estate. 
 
 [2dly.] Its impossibility of accomplishment, and so insufficiency 
 for its primitive end, by reason of sin ; or, we are freed from the law 
 as the instrument of righteousness, since, by the impossibility of its 
 fulfilling as to us, it is become insufficient for any such purpose, Rom. 
 viii. 2, 3 ; Gal. iii. 21-23. There being an impossibility of obtaining 
 ■life by the law, we are exempted from it as to any such end, and 
 that by the righteousness of Ciaist, Rom. viii. 8. 
 
 [odly.] From the issue of its transgression : — 
 
 First. Curse. There is a solemn curse inwrapping the whole wrath 
 annexed to the law, with reference to the transgression thereof; and 
 from this are we wholly at liberty. Gal. iii. 13, " Christ hath re- 
 deemed us from the curse of the law by being made a curse for us." 
 
 Secondly. Death, Heb. ii. 15; and therewith from Satan, Heb. ii. 
 14, CoL i. 13; and sin, Rom. vi. 14, 1 Pet. i. 18; with the world, 
 Gal. L 4; with all the atteudancics, advantngcs, raid claims of thera
 
 OF COMMUNION AVITH THE SON JESUS CHRIST. 213 
 
 all, Gal. iv. 3-5, Col. ii. ?0; witliout which we could not live one 
 -day. 
 
 That which is pretended and claimed by some (wherein in deed and 
 in truth we were never in bondage, but are hereby eminently set free), 
 is the power of binding conscience by any laws and constitutions not 
 from God, Col. ii. 20-22. 
 
 [2.] [In the second place,] there is a liberty in the family of God, 
 as well as a liberty from the family of Satan. Sons are free. Then- 
 obedience is a free obedience; they have the Spirit of the Lord: and 
 where he is, there is liberty, 2 Cor. iii. 17. As a Spirit of adoption, 
 he is opposed to the spirit of bondage, Rom. viii. 15. Now, this 
 liberty of our Father's family, which we have as sons and children, 
 being adopted by Christ through the Spirit, is a spiritual largeness 
 of heart, whereby the children of God do freely, willingly, genuinely, 
 v/ithout fear, ten'or, bondage, and constraint, go forth unto all holy 
 obedience in Christ. 
 
 I say, this is our liberty in our Father's family : what we have 
 liberty from, hath been already declared. 
 
 There are Gibeonites outwardly attending the family of God, that 
 do the service of his house as the drudgery of their lives. The prin- 
 ciple they yield obedience upon, is a spirit of bondage unto feai', 
 Bom. viii. 15 ; the rule they do it by, is the law in its dread and rigour, 
 exacting it of them to the utmost, without mercy and mitigation ; 
 the end they do it for, is to fly from the wrath to come, to pacify 
 conscience, and seek righteousness as it were by the works of the law. 
 Thus servilely, painfully, fniitlessly, they seek to serve their ow^n con- 
 viction all their days. 
 
 The saints by adoption have a largeness of heart in all holy obedi- 
 ence. Saith David, " I will walk at liberty, for I seek thy precepts," 
 Ps. cxix. 45; Isa. Ixi. 1; Luke iv. 18; Rom. viii. 2, 21; Gal. iv. 7, 
 V. 1, 13; James i 25; John viii. 32, 33, 36; Rom. vi. 18; 1 Pet. 
 ii. 16. Now, this amplitude, or son-like freedom of the Spirit in 
 obedience, consists in sundry things: — 
 
 1st. In the principles of all spiritual service ; which are life and 
 love; — the one respecting the matter of their obedience, giving them 
 power; the other respecting the manner of their obedience, giving 
 them joy and sweetness in it: — 
 
 (\st) It is from life; that gives them power as to the matter of 
 obedience. Rom. viii. 2, " The law of the Spirit of life vn Christ Jesus 
 sets them free from the law of sin and death." It frees them, it 
 oarries them out to all obedience freely ; so that " they walk after 
 'the Spuit," verse 1, that being the principle of their workings. Gal. 
 ii. 20, " Christ liveth in me ; and the life which I now live in the flesh, 
 I live by the faith of the Son of God;" — " The life wliich I now live iu
 
 'J It OF COMMUNION WITU THE SON JESUS CIIIUST. 
 
 the tlesli (that is, the ohedieucc Avhifh I yield unto God whilst I am 
 in the flesh), it is from a principle of life, Christ living in me. There 
 is, then, power for all living unto God, from Christ in them, the Spirit 
 of life from Christ carrying them out thereto. The fruits of a dead 
 root are but dead excrescences; living acts are from a principle of life. 
 
 Hence you may see the difference between the liberty that slaves 
 assume, and the liberty which is due to children : — 
 
 [1st.] Slaves take liberty /r-o??i duty; children have liberty in 
 dutv. There is not a greater mistake in the world, than that the 
 liberty of sons in the house of God consists in this, — they can perform 
 duties, or take the freedom to omit them; they can serve in the 
 fiunily of God (that is, they think they may if they will), and they 
 can choose whether they will or no. This is a liberty stolen by slaves, 
 not a liberty given by the Spirit unto sons. 
 
 The liberty of sons is in the inward spiritual freedom of their 
 hearts, naturally and kindly going out in all the ways and worship 
 of God. When they find themselves straitened and shut up in them, 
 they wrestle with God for enlargement, and are never contented with 
 the doing of a duty, unless it be done as in Christ, with free, genuine, 
 and enlarged hearts. The liberty that servants have is from dntij; 
 the liberty given to sons is in duty. 
 
 l^dbj.l The liberty of slaves or servants is from mistaken, deceiv- 
 ing conclusions ; the liberty of sons is from the power of the indwell- 
 ing Spirit of grace : or, the liberty of servants is from outward, dead 
 conclusions ; the liberty of sons, from an iuAvard, living principle. 
 
 (idhj.) Love, as to the manner of their obedience, gives them de- 
 light and jo}^ John xiv. 15, " If ye love me,'' says Christ, " keep my 
 commandments." Love is the bottom of all their duties ; hence our 
 Sa\-iour resolves all obedience into the love of God and our neigh- 
 bom-; and Paul, upon the same ground, tells us " that love is the ful- 
 filling of the law," Rom. xiii. 10. Where love is in any duty, it is 
 complete in Christ. How often doth David, even with admiration, 
 express this principle of his walking v,-ith God ! " 0," saith he, " how 
 I love thy commandments ! " This gives saints delight, that the com- 
 mandments of Christ arc not grievous to them. Jacob's hard service 
 was not grievous to him, because of his love to Rachel. No duty of 
 a saint is giievous to him, because of his love to Christ. They do 
 fi-om hence all things with delight and complacency. Hence do they 
 long for advantages of walking with God, — pant after more ability; 
 and this is a great share of their son-like freedom in obedience. It 
 gives them joy in it. 1 John iv. 18, " There is no fear in love; but 
 perfect love casteth out fear." When their soul is acted to obedience 
 by love, it expels that fear which is the issue of bondage upon the 
 spirit. Now, when there is a concurrence of these two (life and love).
 
 OF COMMUNION WITH THE SON JESUS CHUIST. 21y- 
 
 there is freedom, liberty, largeness of heart, exceedingly distanced 
 from that strait and bondaged frame wliich many walk in all their 
 days, that know not the adoption of sons, 
 
 2dly. The object of their obedience is represented to them as de- 
 sirable, whereas to others it is terrible. In all their approaches to 
 God, they eye him as a Father; they call him Father, Gal. iv. 6, not 
 in the fonn of words, but in the spirit of sons. God in Christ is con- 
 tinually before them; not only as one deserving. all the honours and 
 obedience which he requires, but also as one exceedingly to be de- 
 lighted in, as being all-sufficient to satisfy and satiate all the desires 
 of the soul. When others napkin their talents, as having to deal v/ith 
 an austere master, they draw out theh strength to the uttermost, as 
 draT\dng nigh to a gracious rewarder. They go, from the principle of 
 life and love, to the bosom of a Uving and loving Father; they do but 
 return the strength they do receive unto the fountain, unto the ocean. 
 
 Mhj. Their motive unto obedience is love, 2 Cor. v. 14. From an 
 apprehension of love, they are effectually carried out by love to give 
 up themselves unto him who is love. What a freedom is this! what 
 a largeness of spirit is in them who walk according to this rule! 
 Darkness, fear, bondage, conviction, hopes of righteousness, accompany 
 others in their ways; the sons, by the Spirit of adoption, have light, 
 love, with complacency, in all their walkings with God. The world is 
 a universal stranger unto the frame of children in their Father's house. 
 
 Uhhj. The manner of their obedience is willingness. " They yield 
 themselves unto God, as those that are alive from the dead,'' Rom. 
 vi. 13; they yield themselves, — give up themselves willingly, cheer- 
 fully, freely. "With my whole heart," saith David. Rom. xii. 1, 
 " They present themselves a living sacrifice," and a willing sacrifice. 
 
 btlily. The ride of their walking with God is the law of liberty, as 
 divested of all its terrifying, threatening, killing, condemning, cursmg 
 power; and rendered, in the blood of Jesus, sweet, tender, useful, di- 
 recting, — helpful as a rule of walking in the life they have received, 
 not the way of working for the life they have not. I might give more 
 instances. These may suffice to manifest that liberty of obedience in 
 the family of God which his sons and daughters have, that the poor 
 convinced Gibeonites are not acquainted withal. 
 
 (2.) The second thing which the children of God have by adoption 
 is title. They have title and right to all the privileges and advan- 
 tages of the family whereinto they are translated. This is the pre- 
 eminence of the true sons of any family. The ground on which Sarah 
 pleaded the ejection of Ishmael was, that he was the son of the bond- 
 woman, Gen. xxi. 10, and so no genuine child of the family; and 
 therefore could have no right of heirship with Isaac. The apostle's 
 arguing is, " Wc are no more servants, but sons; and if sons, then
 
 filG OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 heirs," Roni. viii. 11-17,—" tlicn liave we right and title: and being 
 •not born horeunto (lor by n;itiiro we are the children of wath), wo 
 have this right by our adoption." 
 
 Now, the saints hereby have a double right and title: — 1st. Proper 
 and direct, in respect of spirituals. 2dli/. Consequential, in respect of 
 temporals: — 
 
 [1.] The first, also, or the title, as adopted sons, unto spirituals, is, 
 in respect of the object of it, twofold:— (Is^ Unto a j)resent jylace, 
 name, and room, in the house of God, and all the privileges and 
 administrations thereof (2cZ^y.) To a fatui^e fulness of the great 
 inheritance of glory, — of a kingdom purchased for that whole family 
 whereof they are by Jesus Clnist: — 
 
 1st. They have a title unto, and an interest in, the whole admi- 
 nistration of the family of God here. 
 
 The supreme aclministration of the house of God in the hand of 
 the Lord Christ, as to the institution of ordinances and dispensation 
 of the Spirit, to enliven and make effectual those ordinances for the 
 end of their institution, is the prime notion of this administration. 
 And hereof they are the prime objects; all this is for them, and exer- 
 cised towards them. God hath given Jesus Christ to be the " head 
 over all things unto the church, which is his body," Eph. i. 22, 23: 
 he hath made him the head over all these spiritual things, committed 
 ihe authoritative administration of them all unto him, to the use and 
 behoof of the church ; that is, the family of God. It is for the benefit 
 and advantage of the many sons whom he will bring unto glory that 
 he doth all these things, Heb. ii. 10; see Eph, iv. 8-18. The aim of 
 the Lord Jesus in establishing gospel administrations, and admini- 
 strators, is " for the perfecting of the saints, the work of the ministry," 
 etc. All is for them, all is for the family. In that is the faithfulness 
 of Christ exercised ; he is faithful in all the house of God, Heb. iii, 2, 
 Hence the apostle tells the Corinthians, 1 Cor. iii. 22, 23, of all these 
 gospel administrations and ordinances, they are ail theirs, and all for 
 them. What benefit soever redoundeth to the world by the things 
 of the gospel (as much doth every way), it is engaged for it to the 
 children of this famdy. This, then, is the aim and intendment of 
 the Lord Christ in the institution of all gospel ordinances and admini- 
 strations, — that they may be of use for the house and family of God, 
 and all his children and servants therein. 
 
 It is true, the word is preached to all the world, to gather in the 
 children of God's purpose that are scattered up and down in the 
 world, and to leave the rest inexcusable; but the prime end and aim 
 of tlie Lord Christ thereby is, to gather in those hens of salvation 
 unto the enjoyment of that feast of fat things which he hath pre- 
 pared for them in his house.
 
 OF COMMUNIOX VriTH THE SON JESUS CHRIST. 217 
 
 Again : tliey, and they only, iia-v-c riglit and title to gospel admini- 
 strations, and the privileges of the family of God, as they are held 
 out in his church according to his mind. The church is the " house 
 of God," 1 Tim. iii. 1 5; Heb. iii. 6; herein he keeps and maintains his 
 whole family, ordering them according to his muid and will. Now, 
 who shall have any right in the house of God, but only bis children? 
 We will not allovv^ a right to any but our ov>'n children in our houses: 
 will God, think you, allow any right in his house but to his children ? 
 Is it meet, to " take the children's bread and cast it unto the dogs?" 
 We shall see that none but children have any right or title to the 
 privileges and advantages of the house of God, if we consider, — 
 
 (1st.) The nature of that house. It is made up of such persons 
 as it is impossible that any but adopted children should have right 
 unto a place in it. It is composed of " li\dug stones," 1 Pet. ii. 5 ; — a 
 " chosen generation, a royal priesthood, an holy nation, a pecuHar 
 people," verse 9 ; — " saints and faithful in Christ Jesus," Eph. i. 1 ; — 
 "saints and faithful brethren," Col. i. 2; — a people that are "all 
 righteous," Isa. Ix. 21 ; and the whole fabric of it is glorious, chap. liv. 
 11_14^ — the vray of the house is " a v,'ay of holiness," which the un- 
 clean shall not pass through, chap. xxxv. 8 ; yea, expressly, they are 
 the " sons and daughters of the Lord Almighty," and they only, 
 2 Cor. vi. 17, 18; all others are excluded, Eev. xxi. 27. It is tme 
 that oftentimes, at unawares, other persons creep into the great house 
 of God ; and so there become in it " not only vessels of gold and silver, 
 but also of wood and of earth," etc., 2 Tim. ii. 20; but they only 
 creep in, as Jude speaks, verse 4, they have no right nor title to it. 
 
 {2cUy.) The i^rivileges of the house are such as they will not suit 
 nor profit any other. To what purpose is it to give food to a dead 
 man? Will he grow strong by it? will he increase upon it? The 
 things of the family and house of God are food for hving souls. Now, 
 children only are alive, all others are dead in trespasses and sins. 
 What will outward signs avail, if life and power be away? Look upon 
 what particular you please of the saints' enjoyments in the family of 
 God, you shall find them all suited unto believers; and, being be- 
 stowed on the world, [they] would be a pearl in the snout of a swine. 
 
 It is, then, only the sons of the family that have this right ; they 
 have fellowship with one another, and that fellov/ship v/ith the Father 
 and the Son Jesus Christ; they set forth the Lord's death till he 
 come ; they are intrusted with all the ordinances of the house, and 
 the administration of them. And who shall deny them the enjoy- 
 ment of this right, or keep them from what Christ hath purchased 
 for them? And the Lord will in the end give them hearts every- 
 where to make use of this title accordingly, and not to wander ou 
 the mountains, forgetting their resting-place.
 
 2 I S OF COMMUNION WITH THE SON JESUS CHRIST. 
 
 2dli/. They have a title to the future fulness of the inheritance 
 that is purchcised for this whole family by Jesus Christ. So the 
 apostle argues, Horn. viii. 17, " If children, then heirs," etc. All 
 God's children are " fii^st-horn," Heb. xii. 23; and therefore are heirs: 
 hence the whole -weight of glory that is prepared for them is called 
 the inheritance. Col. i. 12, " The inheritance of the saints in light." 
 " If ye be Christ's, then are ye Abraham's seed, and heirs according 
 to the promise," Gal. iii. 29. Heirs of the promise ; that is, of all 
 things promised mito Abraham in and with Christ. 
 
 There are three things that in this regard the children of God are 
 said to be heirs unto : — 
 
 (1st.) The promise; as in that place of Gal. iii. 29 and Heb. vi. 17. 
 God shows to " the heirs of the promise the immutability of his 
 counsel;" as Abraham, Isaac, and Jacob, are said to be " heirs of the 
 same promise," Heb. xi. 9. God had from the foundation of the 
 world made a most excellent promise in Christ, containing a deliver- 
 ance from all evil, and an engagement for the bestowing of all good 
 things upon them. It contains a deliverance from all the evil which 
 the guilt of sin and dominion of Satan had brought upon them, with 
 an investiture of them in all spiritual blessings in heavenly things in 
 Clmst Jesus. Hence, Heb. ix. 1 5, the Holy Ghost calls it a " pro- 
 mise of the eternal inheritance." This, in the first place, are the 
 adopted children of God heirs unto. Look, whatever is in the pro- 
 mise which God made at the beginning to fallen man, and hath since 
 solemnly renewed and confirmed by his oath; they are heirs of it, 
 and are accepted in their claim for their inheritance in the courts of 
 heaven. 
 
 (2dli/.) They are heirs of righteousness, Heb. xi. 7. Noah was an 
 heir of the righteousness which is by faith ; which Peter calls a being 
 " heir of the gTace of life," 1 Pet. iii. 7. And James puts both these 
 together, chap. ii. 5, " Heirs of the kingdom which God hath pro- 
 mised;" that is, of the kingdom of grace, and the righteousness 
 thereof And in this respect it is that the apostle tells us, Eph. i. 11, 
 that " we have obtained an inheritance;" which he also places with 
 the righteoiisncss of faith, Acts xxvi. 18. Now, by this righteous- 
 ness, grace, and inheritance, is not only intended that righteousness 
 which we are here actually made partakers of, but also the end and 
 accomplishment of that righteousness in glory ; which is also assured 
 in the next place, — 
 
 (odli/.) They are " heirs of salvation," Heb. i. 1 4, and " heirs ac- 
 cording to the hope of eternal life," Tit. iii. 7; which Peter calls an 
 " inheritance incorruptible," 1 Pet. i. 4 ; and Paul, the " reward of 
 the inheritance," Col. iii 24, — that is, the issue of the inheritance of 
 light and holiness, which they already enjoy. Thus, then, distinguish
 
 OF COMMUNION WITH THE SON JESUS CHRIST. 219 
 
 the full salvation by Christ into the foundation of it, the promises ; and 
 the means of it, righteousness and holiness ; and the end of it, eternal 
 glory. The sons of God have a right and title to all, in that they are 
 made heirs with Christ. 
 
 And this is that which is the main of the saints' title and right, 
 which they have by adoption ; which in sum is, that the Lord is their 
 portion and inheritance, and they are the inheritance of the Lord : 
 and a large portion it is that they have ; the lines are fallen to them 
 in a goodly place. 
 
 [2.] Besides this principal, the adopted sons of God have a second 
 consequential right, — a right imto the things of this world; that is, 
 unto all the portions of it which God is pleased to intrust them hero 
 withal. Christ is the " heir of all things," Heb. i. 2 ; all right and title 
 to the things of tlie creation was lost and forfeited by sin. The Lord, 
 by his sovereignty, had made an original grant of all things here below 
 for man's use : he had appointed the residue of the works of his hands, 
 in their several stations, to be serviceable imto his behoof Sin re- 
 versed this whole grant and institution, — all things were set at liberty 
 from this subjection unto him; yet that liberty, being a taking them 
 off from the end to which they were originally appointed, is a part 
 of their vanity and curse. It is evil to any thing to be laid aside as 
 to the end to Avhich it was primitively appointed. By this means 
 the whole creation is turned loose from any subordinate rviler; and 
 man, having lost the whole title whereby he held his dominion over 
 and possession of the creatiures, hath not the least colour of interest 
 in any of them, nor can lay any claim unto them. But noAv the Lord, 
 intending to take a portion to himself out of the lump of fallen man- 
 kind, whom he appointed heirs of salvation, he doth not immediately 
 destroy the works of creation, but reserve them for their use in their 
 pilgrimage. To this end he invests the whole right and title of them 
 in the second Adam, which the first had lost; he appoints him " heir 
 of all things." And thereupon his adopted ones, being " fellow-hehs 
 with Christ," become also to have a right and title unto the things 
 of this creation. To clear up this right, what it is, I must give some 
 few observations: — 
 
 \st. The right they have is not as the right that Christ hath; that 
 is, sovereign and supreme, to do what he will with his own ; but theirs 
 is subordinate, and such as that they must be accountable for the use 
 of those things whereunto they have a right and title. The right of 
 Christ is the right of the Lord of the house; the right of the saints 
 is the right of servants. 
 
 2dly. That the wliole number of tlie children of God have a right 
 unto the whole earth, Vv'hich is tlie Lord's, and the fulness thereof, ia 
 these two rci^ards: —
 
 ±'20 OF COMMl'iN'lUN \ViTU THE SOX JESUS CUEIST. 
 
 (1st.) lie Avho is the sovereign Lord of it doth preserve it merely 
 for their use, and upon their account ; all others whatever being 
 viala' fidci j-^ossessorcs, invading a portion of the Lord's terrifcorierf, 
 witliout gi-ant or k\avc from him. 
 
 {'2dl>/.) In that Christ hath promised to give them the kingdom 
 and dominion of it, in such a way and manner as in his providence 
 lie shall dispose; that is, that the government of the earth shall be 
 exercised to their advantage. 
 
 Sdli/. This right is a spiritual right, which doth not give a civil 
 interest, but only sanctities the right and interest bestowed. God 
 hath providentially disposed of the civil bounds of the inheritance of 
 men, Acts xvii. 26, suffering the men of the world to enjoy a portion 
 licre, and that oftentimes very full and plenteous; and that for his 
 children's sake, that those beasts of the forest, which are made to be 
 destroyed, may not break loose upon the whole possession. Hence, — 
 
 Uhly. No one jyarticular adopted person hath any right, by virtue 
 thereof, to any portion of earthly things whereunto he hath not right 
 and title upon a civil interest, given him by the providence of God. 
 33 ut,— 
 
 tjtldy. This they have by their adoption; that, — 
 
 {\st) Look, \\\iOii p>ortion soever God is pleased to give them, they 
 have a right unto it, as it is re-invested in Christ, and not as it lies 
 wholly under the curso and vanity that is come upon the creation by 
 tin ; and therefore can never be called unto an account for usurping 
 that which they have no right unto, as shall all the sons of men who 
 violently grasp those things which God hath set at liberty from under 
 their dominion because of sin. 
 
 {2dlij.) By this their right, they are led vmto a sanctified use of 
 what thereby they do enjoy ; inasmuch as the things tliemselves are 
 to them pledges of the Father's love, washed in the blood of Christ, 
 and endearments upon their spirits to live to his praise who gives 
 them all things richly to enjoy. 
 
 And this is a second thing we have by our adoption ; and hence I 
 dare say of unbelievers, they have no true right unto any thing, of 
 what kind soever, that they do possess. 
 
 They have no true, unquestionable right, I say, even unto the 
 temporal things they do possess; it is true they have a civil right in 
 respect of others, but they have not a sanctified right in respect of 
 their own souls. They have a right and title that will hold plea in 
 the courts of men, but not a right that will hold in the court of God. 
 and in their own conscience. It will one day be sad with them, when 
 they shall come to give an account of their enjoyments. They shall 
 B.ot only be reckoned withal for the abuse of that they have possessed, 
 tliat they have not used and laid it out for the glory of him whose it
 
 OF COMIIUNION WITH THE SON JESUS CHRIST. 221 
 
 is ; but also, that they have even laid their hands upon the creatures 
 of God, and kept them from them for whose sakes alone they are 
 preserved from destruction. When the God of glory shall come home 
 to any of them, either in their consciences here, or in the judgment 
 tliat is for to come, and speak with the terror of a revengeful judge, 
 "I have suffered you to enjoy corn, wine, and oil, — a great portion of 
 my creatures ; you have rolled yourselves in v/ealth and prosperity, 
 when the right heirs of these things lived poor, and low, and mean, at 
 the next doors; — give in now an answer what and how you have used 
 these things. What have you laid out for the service and advancement 
 of the gospel? What have you given unto them for whom nothing 
 was provided ? what contribution have you made for the poor saints? 
 Have you had a ready,hand, and willing mind, to lay down all for 
 my sake f — when they shall be compelled to answer, as the truth is, 
 " Lord, v/e had, indeed, a large portion in the world ; but we took it to 
 be our own, and thought we might have done what we would with 
 our own. We have ate the fat, and di'ank the sweet, and left the rest 
 of our substance for our babes : we have spent somewhat upon our 
 lusts, somewliat upon our friends ; but the truth is, we cannot say 
 that we made friends of this unrighteous mammon, — that we used rt 
 to the advancement of the gospel, or for ministering unto thy poor 
 saints : and now, behold, we must die," etc. : — so also, when the Lord 
 shall proceed farther, and question not only the use of these things, 
 but also their title to them, and tell them, " The earth is mine, and 
 the fulness thereof. I did, indeed, make an original grant of these 
 things to man ; but that is lost by sin : I have restored it only for 
 my saints. Why have you laid, then, your fingers of prey upon that 
 which v/aa not yours ? why have you compelled my creatures to 
 serve you and your lusts, which I had set loose from under your 
 dominion? Give me my flax, my luine, and wool; I will set you 
 naked as in the day of your birth, and revenge upon you your rapine, 
 and unjust possession of that which wpj3 not yours:'"' — I say, at such a 
 time, what will men do? 
 
 (3.)^ Boldness with God by Christ is another privilege of our adop- 
 tion. But hereof I have spoken at large before, in treating of the 
 excellency of Christ in respect of our approach to God by him; so 
 that I shall not re-assume the consideration of it. 
 
 (4.) Afliiction, also, as jjroceeding from love, as leading to spiri- 
 tual advantages, as conforming unto Christ, as sweetened with his 
 presence, is the privilege of children, Heb. xii. 3-6; but on these 
 particulars I must not insist. 
 
 This, I say, is the head and source of all the privileges which 
 Christ hath purchased for us, wherein also we have fellowship with 
 ' See division, p. 211.
 
 i:22 OF COMMUNION WITH THE HOLY GHOST. 
 
 him: fellowsliip in name; wc arc (as lie is) sons of God: fellowship 
 in title and right; we are heirs, co-heirs with Christ- fellowship in 
 likeness and conformity; we are predestinated to be Jike the first- 
 born of the liimily: fellowship in honour; he is not ashamed to call 
 ns brethren: fellowship in sufferings; he learned obedience by what 
 ho sutYorod, and every sou is to be scourged that is received: fellow- 
 ship in his l-ingdom; we shall reign Avith him. Of all which I must 
 speak peculiarly in another place, and so shall not here draw out the 
 discourse concerning them any farther. 
 
 PART III. 
 CHAPTER I. 
 
 OF COMMUNION WITH THE HOLY GHOST. 
 
 The foundation of our communion with the Holy Ghost (John xvi. 1-7) opened at 
 large — Tla^ixXnTos, a Comforter; who he is — The Holy Ghost; his own will 
 in his coming to us; sent also by Christ — The Spirit sent as a sanctifier and 
 as a comforter — The adjuncts of his mission considered — The foundation of 
 his mission, John xv. 26 — His procession from the Father twofold; as to 
 personality, or to office — Things considerable in his procession as to office 
 — The manner of his collation — He is given freely; sent authoritatively — 
 The sin against the Holy Ghost, whence unpardonable — How we ask the 
 Spirit of the Father — To grieve the Spirit, what — Poured out — How the 
 Holy Ghost is received; by faith — Faith's actings in receiving the Holy 
 Ghost — His abode with us, how declared — How we may lose our comfort 
 whilst the Comforter abides with us. 
 
 The foundation of all our communion with the Holy Ghost consist- 
 ing in his mission, or sending to be our comforter, by Jesus Christ, 
 the whole matter of that economy or dispensation is firstly to be pro- 
 posed and considered, that so we may have a right understanding of 
 the truth inquired after. Now, the main promise hereof, and the 
 chief considerations of it, with the good received and evil prevented 
 thereby, being given and declared in the beginning of the 16th chapter 
 of John, I shall take a view of the state of it as there proposed. 
 
 Our blessed Saviour being to leave the world, having acquainted 
 Ills disciples, among other things, what entertainment in general they 
 were like to find in it and meet withal, gives the reason why he now 
 gave them the doleful tidings of it, considering how sad and dispirited 
 they were upon the mention of his departure from them. Verse 1 , 
 "These things have I spoken unto you, that ye should not be of-
 
 OF COMMUNION V.'ITH THE HOLY GHOST. 223 
 
 fended." — " I have," saith lie, " given 3^011 an acquaintance witli these 
 things (that is, the things which will come upon you, which you are 
 to suffer) beforehand, lest you who, poor souls! have entertained ex- 
 pectations of another state of affairs, should be surprised, so as to be 
 offended at me and my doctrine, and fall away from me. You are 
 now forewarned, and know what you have to look for. Yea," saith 
 he, verse 2, " having acquainted you in general that you shall be per- 
 secuted, I tell you plainly that there shall be a comhination of all 
 men against you, and all sorts of men will put forth their power for 
 your ruin." — "They shall cast you out of the synagogues; yea, the 
 time cometh that whosoever killeth you will think that he doeth God 
 service." — " The ecclesiastical power shall excommunicate you, — they 
 shall put you out of their synagogues: and that you may not expect 
 relief from the power of the magistrate against their perversity, they 
 will kill you : and that you may know that they will do it to the 
 purpose, without check or control, they will think that in killing you 
 they do God good service; which ydW cause them to act rigorously, 
 and to the utmost." 
 
 " But this is a shaking trial," might they reply : " is our condition 
 such, that men, in killing us, will think to approve their consciences 
 to God?" "Yea, they will," saith our Saviour; "but yet, that you 
 be not mistaken, nor trouble yom^ consciences about then- confidences, 
 know that their blind and desperate ignorance is the cause of their 
 fiiry and persuasion," verse 8, " These thuags will they do unto you, 
 because they have not known the Father, nor me." 
 
 This, then, was to be the state with the disciples. But why did 
 our Saviour tell it them at this season, to add fear and perplexities 
 to theii- grief and sorrow? what advantage should they obtain thereby? 
 Saith their blessed Master, verse 4, " There are weighty reasons why 
 I should tell you these things ; chiefly, that as you may be provided 
 for them, so, Avhen they do befall you, you may be supported with 
 the consideration of my Deity and omniscience, who told you all these 
 things before they came to pass," verse 4, " But these things have 
 I told you, that when the time shall come, ye may remember that I 
 told you of them." " But if they be so necessary, whence is it that 
 thou hast not acquainted us with it all this while? why not in the 
 heginning, — at our first calling T' " Even," saith our Saviour, "be- 
 cause there was no need of any such thing; for whilst I was with you, 
 you had protection and direction at hand." — " 'And these things I said 
 not at the beginning, because I was present with you : ' but now the 
 state of things is altered ; I must leave you," verse 4. " And for your 
 parts, so are you astonished with son-ow, that you do not ask me * whi- 
 ther I go ;' the consideration Avhereof would certainly relieve you, see- 
 ing I go to take possession of my glory, and to carry on the work of
 
 22 t OF COMMUNION WITJI THE HOLY GHOST. 
 
 your tHilvation: but your licarts arc filled with soiTow and fears, and 
 you do not so much as inquire after relief," verses 5, G. Whereupon 
 he adjoins that wonderful assertion, verse 7, " Nevertheless I tell you 
 the truth; It is expedient for you that I go away: for if I go not. 
 away, the Comforter will not come unto you; but if I depart, I will 
 send him unto you. " 
 
 This verse, then, being the I'^eculiar foundation of what shall after- 
 ward 1)0 declared, must particularly be considered, as to the words of 
 it and their interpretation ; and that both with respect to the preface 
 of them and the asseveration in them, with the reason annexed 
 thereunto. 
 
 1 . The preface to them : — 
 
 (1.) The first word, aXXa, is an adversative, not excepting to any 
 thing of what himself had spoken before, but to their apprehension: 
 " I know you have sad thoughts of these things; but yet, neverthe- 
 less." 
 
 (2.) 'E/w T-i^i' a.y.r,i}iia\i '/.'iyc) vfxn/, — " I tell you the truth." The w^ords 
 are exceedingly emphatical, and denote some great thing to be 
 ushered in by them. First, 'E/w, — "J tell it you, this that shall now 
 be spoken ; I who love you, who take care of you, who am now about 
 to lay do^vn my life for you ; they are my dying words, that you may 
 beUeve me ; I who am truth itself, I tell you." And, — 
 
 'E/w TYiv aXrikiav xl/w, — " I tell you the truth." " You have in your 
 sad, misgiving hearts many misapprehensions of things. You think 
 if I would abide with you, all these e\als might be prevented ; but, 
 alas! you know not what is good for you, nor what is expedient. ' I 
 tell you the truth;' this is truth itself, and quiet your hearts in it." 
 There is need of a great deal of evidence of truth, to comfort their 
 souls that are dejected and disconsolate under an appreliension of the 
 absence of Christ from them, be the apprehension true or false. 
 
 And this is the first part of the words of our Saviour, the preface 
 to what he was to deliver to them, by w^ay of a weighty, convincing 
 asseveration, to disentangle thereby the thoughts of his disciples from 
 prejudice, and to prepare them for the receiving of that great truth 
 which he was to deliver. 
 
 2. The assertion itself follows: lv/j.(pifi/ IijlTv, ha iyoj air'O.Oct), — " It is 
 expedient for you that I go away." 
 
 There are two things in the words: — Christ's departure; and the 
 usefulness of it to his disciples : — 
 
 For his departure, it is known what is intended by it; — the -with- 
 drawing his bodily presence from the earth after his resurrection, the 
 " heaven being to receive him, until the times of the restitution of 
 aU things," Acts iii 21 ; for in respect of his Deity, and the exer- 
 cise of love and care towards them, he promised to be with them to
 
 OF COMMUNION WITH THE HOLY GHOST. 225 
 
 the end of tlie world, Matt, xxviii. 20. Of this saitli he, ^v/i(p;pu ifj^Tv, 
 — " It conduceth to your good; it is profitahle for you; it is for your 
 advantage ; it will answer the end that you aim at." That is the sense 
 of the wd which we have translated " expedient;"—" It is for your 
 profit and advantage." This, then, is that which our Saviour asserts, 
 and that with the earnestness before mentioned, desiring to convince 
 his sorrowful followers of the truth of it,— namely, that his departure, 
 which they so much feared and were troubled to think of, Vv^ould turn 
 to their profit and advantage. 
 
 3. Now, although it might be expected that they should acquiesce 
 in this asseveration of truth itself, yet because they were generally 
 concerned in the ground of the truth of it, he acquaints them \yith 
 that also ; and, that we may confess it to be a great matter, that gives 
 certainty and evidence to that proposition, he expresses it negatively 
 and positively: " If I go not away, he will not come ; but if I depart, 
 I will send him." Concerning the going away of Christ I have 
 spoken before; of the Comforter, his coming and sending, I shall now 
 treat, as being the thing aimed at. 
 
 'O 'rapu.;iXr,rog: the word being of sundry significations, many trans- 
 lations have thought fit not to restrain it, but do retain the original 
 word '•' paracletus;" so the Syriac also: and, as some think, it Avas a 
 word before in use among the Jews (whence the Chaldce paraphrast 
 makes use of it. Job xvi. 20') ; and amongst them it signifies one that 
 so taught others as to delight them also in his teaching, — that is, to 
 be their comforter. In Scripture it hath two eminent significations, — 
 an " advocate" and a " comforter;" in the fii'st sense our Saviour is 
 called -TtapayMrog, 1 John ii. 1. Whether it be better rendered here 
 an advocate or a comforter may be doubted. 
 
 Look into the foregoing occasion of the words, v/hich is the dis- 
 ciples' sorrovf and troul)le, and it seems to require the Comforter: 
 " Sorrow hath filled your hearts ; but I will send you the Comforter ;" — 
 look into the next v>^ords following, which contain his peculiar work 
 for which he is now promised to be sent, and they require he should 
 be an Advocate, to plead the cause of Christ against the world, verse 8. 
 I shall choose rather to interpret the promisy by the occasion of it, 
 which was the sorrow of his disciples, and to retain the name of the 
 Comforter. 
 
 Who this Comforter is, our blessed Saviour had before declared, 
 chap. XV. 2G. He is TlviZ[M rng aXriklag, — " the Spirit of truth;" that 
 is, the Holy Ghost, who rcvealcth all truth to the sons of men. Now, 
 
 1 ^.j^ "u^V: rendered in our translation, " I^Iv friends scorn me," is in tlieTar- 
 {Tiim, to Avhich Owen alludes, ''ZTi "'?"?"=, " ^b' advocates are my friends." Tlio 
 word is the Creek ^sc^da^.nroi in Hebrew characters. — I-ir>. 
 
 VOL. IL 15
 
 'JllG OF COMMUNION WITH THE HOLY GHOST. 
 
 of this Comforter two things are aflSrmed: — (1.) That he shall come, 
 (2.) That Christ shall send him. 
 
 (1.) That he shall come. The affirmative of his coming on the 
 performance of that condition of it, of Christ going away, is included 
 in the negation of his coming without its accomplishment: " If I go 
 not away, he will not come;" — " If I do go QXevairai), he ^vill come." 
 So that there is not only the mission of Christ, but the will of the 
 Spirit, in his coming: "Ho will come," — his own will is in his 
 work. 
 
 (2.) n's/M-^u a-jTov, — " I will send him." The mystery of his send- 
 ing the Spirit, our Saviour instructs his disciples in by degrees. Chap, 
 xiv. 1 6, he saith, "I will ^jray the Father, and he shall give you another 
 Comforter;" in the progress of his discourse he gets one step more 
 upon their faith, verse 26, " But the Comforter, which is the Holy 
 Ghost, whom the Father will send in my name;" but, chap. xv. 26, 
 he saith, " I luill send him from the Father;" and here, absolutely, 
 " / will send him." The business of sending the Holy Ghost by 
 Christ — which argues his personal procession also from him, the Son 
 — was a deep mystery, which at once they could not bear; and there- 
 fore he thus instructs them in it by degi'ees. 
 
 This is the sum : — the presence of the Holy Ghost with believers as 
 a comforter, sent by Christ for those ends and purposes for which he 
 is promised, is better and more profitable for believers than any cor- 
 jyoreal presence of Christ can be, now he hath fulfilled the one 
 sacrifice for sin which he was to offer. 
 
 Now, the Holy Spirit is promised under a twofold consideration : — 
 [1.] As a Sjiirit of sanctification to the elect, to convert them and 
 make them believers. [2.] As a Binrit of consolation to believers, 
 to give them the privileges of the death and purchase of Christ : it 
 is in the latter sense only wherein he is here spoken of. Now, as to 
 Lis presence with us in this regard, and the end and purposes for 
 which he is sent, for what is aimed at, observe, — \st. The rise and 
 fountain of it ; 2dly. The ma7i?ier of his being given; Zdly. Ox\x man- 
 ner of receiving him; 4:thly. His abiding with us; 5thly. His acting 
 in us; Qthhj. What are the effects of his working in us: and then 
 Low we hold communion with him will from all these appear. 
 
 What the Scripture speaketh to these particulars, shall briefly be 
 considered : — 
 
 \st. For the fountain of his coming, it is mentioned, John xv. 26, 
 Tiafia Toij UuTpog r/.--opivsrai, — " He proceedcth from the Father;" 
 this is the fountain of this dispensation, he proceedeth from the 
 Father. Now there is a twofold szi-Spsvaig or "procession" of the 
 Spirit : — 
 
 (1st.) (I>uc/x^ or ucccrar/x^, in respect of sxd)stanee and personality. 
 
 (~dly.) ' Oiy.o\>o/M-/.7j or dispensatory, in respect of the work of grace.
 
 OF COMMUNION WITH THE HOLY GHOST. 227 
 
 Of the first— in whicli respect he is the Spirit of the Father and the 
 Son, proceeding from both eteiiially, so receiving his substance and 
 personahty — I speak not: it is a business of another nature than that 
 I have now in hand. Therein, indeed, lies the first and most remote 
 foundation of all our distinct communion with him and our worship 
 of him ; but because abidmg in the naked consideration hereof, we 
 can make no other progi'ess than the bare acquiescence of faith in 
 the mystery revealed, with the performance of that which is due to 
 the person solely on the account of his participation of the essence, 
 I shall not at present dwell upon it. 
 
 His lxTo>£-j(r/5 or j^roceeding, mentioned in the place insisted on, is 
 his economical or dispensatory proceeding, for the carrying on of the 
 work of grace. It is spoken of him in reference to his being sent by 
 Christ after his ascension: " I will send him which proceedeth,"— 
 namely, " then when I send him.'' As God is said to " come out of his 
 place," Isa. xxvi. 21, not in regard of any mutation in him, but of the 
 new work which he would effect ; so it follows, the Lord comes out 
 of his place " to punish the mhabitants of the earth." And it is in 
 reference to a peculiar work that he is said to proceed, — namely, to 
 testify of Christ : which cannot be assigned to him in respect of liis 
 eternal procession, but of his actual dispensation; as it is said of 
 Christ, "He came forth from God." The single mention of the 
 Father in this place, and not of the Son, belongs to the gTadation 
 before mentioned, whereby our Saviour discovers this mystery- to his 
 disciples. He speaks as much concerning himself, John xvi. 7. And 
 this relation ad extra (as they call it) of the Spirit unto the Father 
 and the Son, in respect of operation, proves his relation ad intra, in 
 respect of personal procession ; whereof I spake before. 
 
 Three things are considerable in the foundation of this dispensa- 
 tion, in reference to our communion with the Holy Ghost : — 
 
 [Is^.] That the will of the Spuit is in the worh: 'Ex-xopivirai, — 
 " He comes forth himself." Frequent mention is made (as we shall see 
 afterward) of his being sent, his being given, and poured out; [but] 
 that it might not be thus apprehended, either that this Spirit were 
 altogether an inferior, created spuit, a mere servant, as some have 
 blasphemed, nor yet merely and principally, as to his personahty, 
 the virtue of God, as some have fancied, he hath /S/w/iara v'xoarany.d, 
 personal properties, applied to him in this work, arguing his per- 
 sonahty and lil^erty. 'E-A-^ropivirai, — " He, of himself and of his own 
 accord, proceedeth." 
 
 I2dly.] The condescension of the Holy Ghost in this order of 
 working, this dispensation, to proceed from the Father and the Son, 
 as to this work; to take upon him this work of a Comforter, as the 
 Son did the work of a Kedeemer: of which aftenvard. 
 
 [2dhj.] T:\iofou7itain of the whole is discovered to be the Father,
 
 228 OF COMMUNIOX WITH THE HOLY GHOST. 
 
 that we may know liis works in the pursuit of electing love, which 
 everywhere is ascribed to the Father. This is the order hero inti- 
 mated :—Fii-st, there is the 'xpoiisig of the Father, or the 2mrpose of 
 liis love, the fountain of all ; then the ipurriCig, the askincf of the Son, 
 John xiv. 16, Avhich takes in his merit and purchase; whereunto 
 follows ix-TToptuaig, or willing j^^'oceeding of the Holy Ghost. And 
 this gives testimon)', also, to the foundation of this whole discourse, — 
 namely, our peculiar communion with the Father in love, the Son 
 in grace, and tlie Holy Ghost in consolation. This is the door and 
 cntmnce of that fellowship of the Holy Ghost whereunto we are 
 called. His gracious and blessed will, his infinite and ineffable con- 
 descension, being eyed by faith as the foundation of all those effects 
 which he works in us, and privileges whereof by him we are made 
 partakers, our souls are peculiarly conversant with him, and their 
 desires, affections, and thankfulness, terminated on him: of which 
 m.ore afterward. This is the first thing considerable in our commu- 
 nion with the Holy Ghost. 
 
 2dli/. The manner of his collation or bestowing, or the manner 
 of his communication unto us from this fountain, is herein also con- 
 siderable; and it is variously expressed, to denote three things: — 
 
 (1 St.) The freeness of it : thus he is said to be given, John xiv. 1 G ; 
 " He shall give you another Comforter." I need not multiply places to 
 tiiis purpose. The most frequent adjunct of the communication of 
 the Spirit is this, that he is given and received as of gift: " He will 
 give his Holy Spirit to them that ask him." That which is of gift is 
 free. The Spirit of grace is given of gi'ace : and not only the Spirit of 
 sanctification, or the Spirit to sanctify and convert us, is a gift of free 
 grace, but in the sense whereof we speak, in respect of consolation, 
 he is of gift also ; he is promised to be given unto believers.^ Hence 
 the Spirit is said to be received by the gospel, not by the law. Gal. 
 iii. 2; that is, of mere grace, and not of our oiun procuring. And all 
 his workings are called y^api(s;xara, — " free donations." He is freely 
 hestowed, and freely works; and the different measTires wherein he is 
 received, for those ends and purposes of consolation which we shall 
 consider, by believers, which are great, various, and inexpressible, 
 arise from hence, that we have him by donation, or free gift. And 
 this is the tenure whereby we hold and enjoy him, a tenure of free 
 donation. So is he to be eyed, so to be asked, so to be received. And 
 this, also, faith takes in and closeth withal, in our communion with 
 the Comforter: — the conjunction and accord of his will with the gift 
 of Father and Son; the one respecting the distinct operation of the 
 Deity in the person of the Holy Ghost; the other, the economy of the 
 whole Trinity in the work of our salvation by Jesus Christ. Here 
 
 • Neh. ix. 20; John xiv. IG, vli. 39, xx. 22; Acts ii. 28, v. 32, viii. 15, x. 47, 
 7.V. 8, xii;. -J; lloir. v. 5; 1 Cor. ii. 12, vi. U\. xii. 7; 1 Thess. iv.8; 1 John iv. 13.
 
 OF COMMUNION WITH THE HOLY GHOST. 'rrj 
 
 tlie soul rejoicetli itself in the Comforter, — that he is willing to come 
 to him, that he is willing to be given him. And seeing all is will 
 and gift, grace is magnified on this account. 
 
 (2(iZi/.) The authority of it. Thence he is said to be SENT. Chap, 
 xiv. 26, " The Father will send hmi in my name ;" and, chap. xv. 26, "I 
 v/ill send him unto you from the Father;" and, " Him will I send un- 
 to you," ciiap. xvi. 7. This mission of the Holy Ghost by the Father 
 and the Son, as it answers the order of the persons' subsistence in the 
 blessed Trinity, and his procession from them both, so the order 
 voluntarily engaged in by them for the accomplishment, as was said, 
 of the work of our salvation. There is in it, in a most special manner, 
 the condescension of the Holy Ghost, in his love to us, to the autho- 
 ritative delegation of Father and Son in this business; which argues 
 not a disparity, dissimilitude, or inequality of essence, but of office, 
 in this work. It is the office of the Holy Ghost to be an advocate for 
 us, and a comforter to us ; in which respect, not absolutely, he is thus 
 sent authoritatively by Father and Son. It is a known maxim, that 
 " inrequalitas officii non tollit sequalitatem naturee.'' This subjection (if 
 I may so call it), or inequality in respect of office, doth no v»'ays pre- 
 judice the equality of nature which he hath with Father and Son; no 
 more than the mission of the Son by the Father doth his. And on 
 this authoritative mission of the Spirit doth the right apprehension 
 of many mysteries in the gospel, and the ordering of our hearts in 
 communion with him, depend. 
 
 [Isi.] Hence is the sin against the Holy Ghost (what it is I do 
 not now dispute) unpardonable, and hath that adjunct of rebellion 
 put upon it that no other sin hath, — namely, because he comes not, he 
 acts not, in his oa\ti name only, though in his ovm also, but in the 
 name and authority of the Father and Son, from and by whom he is 
 sent; and therefore, to sin against him is to sin against all the autho- 
 rity of God, all the love of the Trinity, and the utmost condescension 
 of each person to the work of our salvation. It is, I say, from the 
 authoritative mission of the Spirit that the sin against him is peculi- 
 arly unpardonable ; — it is a sin against the recapitulation of the love 
 of the Father, Son, and Spirit. And from this consideration, were 
 that our present business, might the true nature of the sin against 
 the Holy Ghost be investigated. Certainly it must consist in the 
 contempt of some operation of his, as acting in the name and autho- 
 rity of the whole Trinity, and that in their ineffable condescension to 
 the work of grace. But this is of another consideration. 
 
 \^dhj.'\ On this account we are to pray the Father and the Son 
 to give the Spirit to us. Luke xi. 13, " Your heavenly Father will 
 give the Holy Spirit to them that ask him." Now the Holy Ghost, 
 being God, is no less to be invocated, prayed to, and called on, than
 
 230 OF COMMUNION WITH THE HOLY GHOST. 
 
 the Father and Sou ; as elsewhere I have proved. How, then, do we 
 ask the Father for him, as we do in all our suppUcations, seeing that 
 we also pray that he himself would come to us, visit us, and abide 
 with us? In our prayers that are directed to himself, we consider 
 him as essentially God over all, blessed for evermore; we pray for 
 him from the Father and Son, as under this mission and delegation 
 from them. And, indeed, God having most plentifully revealed him- 
 self in the order of this dispensation to us, we are (as Christians 
 o^enerally do) in our communion to abound in answerable addresses; 
 that is, not only to the person of the Holy Ghost himself, but pro- 
 perly to the Father and Son for him, which refers to this dispen- 
 sation. 
 
 [3dll/.1 Hence is that gi-eat weight, in particular, laid upon our not 
 grieving the Spirit, Eph. iv. 80, — because he comes to us in the name, 
 with the love, and upon the condescension, of the whole blessed 
 Trinity. To do that which might grieve him so sent, on such an 
 account, for that end and purpose which shall afterward be mentioned, 
 is a great aggravation of sin. He expects cheerful entertainment with 
 us, and may do so justly, upon his own account, and the account of 
 the work which he comes about ; but when this also is added, that 
 he is sent of the Father and the Son, commissioned with their love 
 and grace, to communicate them to their souls, — this is that which is, 
 or ought to be, of unspeakable esteem with believers. And this is 
 that second thing expressed in the manner of his communication, — 
 he is sent by authority. 
 
 (Bdly.) He is said to be poured out or shed on us. Tit. iii. 6, 05 
 i^i'/jiv £f' 55,aas TXoueiug, — that Holy Ghost which he hath richly poured 
 out upon us, or shed on us abundantly. And this was the chief ex- 
 pression of his communication under the Old Testament ; the mystery 
 of the Father and the Son, and the matter of commission and dele- 
 gation being then not so clearly discovered. Isa. xxxii. 15, " Until the 
 Spirit be poured upon us from on high, and the wilderness be a fruit- 
 ful field, and the fruitful field be counted for a forest;" that is, till 
 the Gentiles be called, and the Jews rejected. And chap. xliv. 8, 
 " I will pour my Spirit upon thy seed, and my blessing upon thine 
 offspring." That eminent place of Zech. xii. 10 is always in our 
 thoughts. Now, this expression, as is known, is taken from the 
 allusion of the Spirit unto water; and that in relation to all the 
 uses of water, both natural and typical. A particular relation of 
 them I cannot now insist on ; perhaps efficacy and j)lenty are chiefly 
 intended. 
 
 Now, this threefold expression, of giving, sending, and pouring out, 
 of the Spirit, gives us the three great properties of the covenant of 
 grace: — First, That it x^frec: ho is given. Secondly, That it is or-
 
 OF C03IMUNI0N WITH THE HOLY GHOST. 231 
 
 derly, ordered in all tilings, and sure, from the love of the Father, by 
 the procui-ement of the Son ; and thence is that variety of expression, 
 of the Father's sending him, and the Son's sending liim from the 
 Father, he being the gift of the Father's love, and purchase of the 
 blood of the Son. Thirdly. The efficacy of it, as was last observed. 
 And this is the second thing considerable. 
 
 ^dly. The third, which is our receiving him, I shall speak more 
 briefly of. That which I first proposed of the Spirit, considered as 
 a Spirit of sanctification and a Spirit of consolation, is here to be 
 minded. Our receiving of him as a Spirit of sanctification is a mere 
 passive reception, as a vessel receives water. He comes as the wind 
 on Ezekiel's dead bones, and makes them live; he comes into dead 
 hearts, and quickens them, by an act of his almighty power: but 
 now, as he is the Spirit of consolation, it is othenvise. In this sense 
 our Saviour tells us that the " world cannot receive him," John xiv. 1 7, 
 "The -world receiveth him not, because it seeth him not, neither 
 knoweth him : but ye know him, for he dwelleth with you, and shall 
 be in you." That it is the Spirit of consolation, or the Spirit for conso- 
 lation, that here is promised, is evident from the close of the verse, 
 where he is said then to be in them when he is promised to them. 
 He was in them as a Spirit of quickening and sanctification when 
 promised to them as a Spirit of comfort and consolation, to abide 
 ■with them for that purpose. Now, the power that is here denied to 
 be in the world, with the reason of it, that they cannot receive the 
 Spirit, because they know him not, is ascribed to believers; — they 
 can receive him, because they know him. So that there is an active 
 power to be put forth in his reception for consolation, though not in 
 his reception for regeneration and sanctification. And this is the 
 poAver of faith. So Gal. iii. 2, they received the Spirit by the hear- 
 ing of faith; — the preaching of the gospel, begetting faith in them, 
 enabled them to receive the Spirit. Hence, believing is put as the 
 qualification of all our receiving the Holy Ghost. John vii. 39, " This 
 he spake of the Spirit, which they that believe on him should re- 
 ceive." It is believers that thus receive the Spirit; and they receive 
 him by faith. Now, there are three special acts of faith, where- 
 by it goes forth in the receiving of the Spirit. I shall but name 
 them : — 
 
 (\st) It considers the Spuit, in the economy before described, as 
 promised. It is faith alone that makes profit of the benefit of the 
 promises, Heb. iv. 2. Now he is called the Spirit of that promise, 
 Eph. L 13, — the Spirit that in the covenant is promised; and we re- 
 ceive the promise of the Spirit through faith. Gal. iii. 14: so that the 
 receiving of the Spirit through faith, is the receiving of him as pro- 
 mised. Faith eyes the promise of God and of Jesus Christ, of send-
 
 232 OF COM.MUMON WITH THE HOLY GHOST. 
 
 ing tlic Spirit for all tlios.^ oiuls that he is desired; thus it depends', 
 -avails, niixiug the promise with itself, until it receive him. 
 
 (Jldli/.) By prayer. He is given as a Spirit of supplication, that wo 
 may ask him as a Spirit of consolation, Luke xi. 13; and, indeed, this 
 asking of the Spirit of Cod, in the name of Christ, either directly or 
 immediately, or under the name of some fruit and effect of him, is 
 the chiefost work of faith in this world. 
 
 (Sdli/.) It chcrisheth him, by attending to his motions, improving 
 his actings according to his mind and will; which is all I shall say 
 to this third thing, or our receiving of the Spirit, which is sent of 
 Jesus Christ. "We do it by faith, looking on him as purchased by Jesus 
 Christ, and promised of the Father; we seek him at the hands of God, 
 and do receive him. 
 
 Athli/. The next considerable thing is, his abode with us. Now this 
 is two ways expressed in the Scripture : — 
 
 (1st.) In cjeneral. As to the thing itself, it is said he shall abide 
 with us. 
 
 i^dly.) In 2^(i^'ticular. As to the manner of its abiding, it is by 
 inhabitation or indwelling. Of the inhabitation of the Spirit I have 
 spoken fully^ elsewhere, nor shall I now insist on it. Only whereas 
 the Spirit, as hath been observed, is considered as a Spirit of sancti- 
 iication, or a Spirit of consolation, he is said to dwell in us chiefly, 
 or perhaps solely, as he is a Spirit of sanctification : which is evident 
 from the w^ork he doeth, as indwelling, — he quickeneth and sanctifieth, 
 Eom. viii. 1 1 ; and the manner of his indwelling, — as in a temple, which 
 lie makes holy thereby, 1 Cor. vi. 19; and his permanency in his so 
 doing, — which, as is evident, relates to sanctification only : but yet the 
 sreneral notion of it in abiding; is ascribed to him as a comforter, John 
 xiv. 1 6, " He shall abide with you for ever." Now, all the difficidty 
 of this promise lies in this, that whereas the Spirit of sanctification 
 dwells in us always, and it is therefore impossible that we should lose 
 utterly our holiness, whence is it that, if the Comforter abide Avith 
 us for ever, we may yet utterly lose our comfort '^ A little to clear 
 this in our passage : — 
 
 [l5i.] He is pi'omised to abide with the disciples for ever, in op- 
 position to the abode of Christ. Christ, in the flesh, had been with 
 them for a little while, and now was leaving them, and going to his 
 Father. He had been the comforter immediately himself for a season, 
 but is now upon his departing ; wherefore, promising them another 
 comforter, they might fear that he would even but visit them for a 
 little season also, and then their condition would be v\'orse than ever. 
 Nay, but saith our Saviour, "Fear it not: this is the last dispensa- 
 tion; there is to be no alteration. When I am gone, the Comforter 
 ' Perseverance of tlie Saints, chap. viii. vol. xi.
 
 OF COMMUNION WITH THE HOLY GHOST. 233^ 
 
 is to do all the remaining work : there is not another to be looked 
 for, and I promise you him ; nor shall he depart from you, but always 
 abide with you." 
 
 l2cUy.] The Comforter may always abide with us, though not 
 always comfort us; he who is the Comforter may abide, though he 
 do not always that Avork. For other ends and purposes he is always 
 with us ; as to sanctify and make us holy. So was the case with David, 
 Ps. H. 11, 12, " Take not thy Holy Spuit from me." The Holy Spirit 
 of sanctification was still with David ; but saith he, " Restore unto 
 me the joy of thy salvation;" — that is, the Spirit of consolation, that 
 v\^as lost, when the promise was made good in the abode of the 
 other. 
 
 [Sdhj.'] The Comforter may abide as a comforter, when he doth • 
 not actually comfort the soul. In truth, as to the essence of holiness, 
 he cannot dwell in us but withal he must make us holy; for the 
 temple of God is holy ; — but as to his comforting, his actings therein 
 ♦are all of his sovereign will; so that he may abide, and yet not 
 actually comfort us, 
 
 l^thly^ The Spirit often ivories for it, and tenders consolation to 
 us, when we do not receive it ; the well is nigh, and v^e see it not, — 
 we refuse to be comforted. I told you that, the Spirit as a sanctifier 
 comes with power, to conquer an unbelieving heart; the Spnit as a 
 comforter comes with sweetness, to be received in a believing heart. 
 He speaks, and we believe not that it is his voice ; he tenders the 
 things of consolation, and we receive them not. " My sore ran," saith 
 David, " and my soul refused to be comforted." 
 
 [pthly^^ I deny that ever the Holy Spirit doth absolutely and uni- 
 versally leave a believing soul luithoiit consolation. A man may be 
 darkened, clouded, refuse comfort, — actually find none, feel none; 
 but radically he hath a foundation of consolation, wdiich in due time 
 will be drawn forth : and therefore, when God promises that he will 
 heal sinners, and restore comfort to them, as Isa. Ivii. IS, it is not that 
 they were without any, but that they had not so much as they needed, 
 that that promise is made. To insist on the several ways Avhereby 
 men refuse comfort, and come short of the strong consolation which 
 God is willing that we should receive, is not my purpose at present. 
 Thus, then, the Spirit being sent and given, abideth with the souls of 
 believers, — leaves them not, though he variously manifest himself in 
 his operations: of which in the next place.
 
 284 OF COMMUNION WITH THE HOLY GHOSX 
 
 CHAPTER II. 
 
 Of the actings of the Holy Ghost in us, being bestowed on us— He worketh 
 effectually, distributeth, giveth. 
 
 Having thus declared from whence and how the Holy Ghost is 
 given inito us as a Spirit of consolation, I come, in the next place, — 
 
 5thly. To declare what are his actings in us and towards us, being 
 so bestowed on us and received by us. Now, here are two general 
 heads to be considered:— (Is^.) The manner and kind of his actings 
 in us, which are variously expressed ; and, (2dl7/.) The particular pro- 
 ducts of his actings in our souls, wherein we have communion with 
 him. The first is variously expressed; I shall pass through them 
 
 briefly: — 
 
 (Is*.) He is said {jnpyirv) " to work effectually," 1 Cor.xii. 11, "All ' 
 these worketh" (or effectcth) " that one and the self-same Spirit." It 
 is spoken there, indeed, in respect of his distribution of gifts; but the 
 way is the same for the communication of graces and privileges. He 
 doth it by working : which, as it evinces his personaUty, especially 
 as considered Avith the words follomng, " Dividing to every man ac- 
 cording to his will " (for to work according to will is the inseparable 
 property of a person, and is spoken expressly of God, Eph. i. 11); so 
 in relation to verse 6, foregoing, it makes no less evident his Deity. 
 "What he is here said to do as the Spirit bestowed on us and given 
 unto us, there is he said as God himself to do : " There are diversities 
 of operations, but it is the same God which worketh all in all ;" which 
 here, in other words, is, " All these worketh that one and the self- 
 same Spii'it, dividing to every man severally as he will." What we 
 have, then, from him, we have by the way of his energetical working. 
 It is not by proposing this or that argument to us, persuading us by 
 these or those moral motives or inducements alone, leaving us to 
 make use of them as we can; but he works effectually himself, what 
 he communicates of grace or consolation to us. 
 
 [2cZ?_y.] In the same verse, as to the manner of his operation, he is 
 said oiaipuv, — he divideth or distributeth to every one as he will. This 
 of distribution adds to that of operation, choice, judgment, and free- 
 dom. He that distributes variously, doth it with choice, and judgment, 
 and freedom of will. Such are the proceedings of the Spirit in his 
 dispensations: to one, he giveth one thing eminently; to another, 
 another ; — to one, in one degree ; to another, in another. Thus are the 
 saints, in his sovereignty, kept in a constant dependence on him. He 
 distributes as he will; — who should not be content with his portion?
 
 OF COMMUNION WITH THE HOLT GHOST. 235 
 
 what claim can any lay to that which he distributeth as he will? 
 which is farther manifested, — 
 
 [Sdly.] By his being said to give when and what he bestows. They 
 " spake with other tongues, as the Spirit gave them utterance," Acts 
 ii. 4. He gave them to them ; that is, freely : whatever he bestows upon 
 us, is of his gift. And hence it is to be observed, that in the economy 
 of our salvation, the acting of no one person doth prejudice the free- 
 dom and liberty of any other: so the love of the Father in sending 
 the Son is free, and his sending doth no ways prejudice the liberty 
 and love of the Son, but that he lays down his life freely also; so 
 the satisfaction and purchase made by the Son doth no way prejudice 
 the freedom of the Father's gi-ace in pardoning and accepting us 
 thereupon ; so the Father's and Son's sending of the Spirit doth not 
 derogate from his freedom m his workings, but he gives freely what 
 he gives. And the reason of this is, because the Vvdll of the Father, 
 Son, and Holy Ghost, is essentially the same ; so that in the acting of 
 one there is the counsel of all and each freely therein. 
 
 Thus, in general, is the manner and kind of his working in us and 
 towards us, being bestoAved upon us, described. Power, choice, free- 
 dom, are evidently denoted in the expressions insisted on. It is not 
 any peculiar work of his towards us that is hereby declared, but the 
 manner how he doth produce the effects that shall be insisted on. 
 
 {2dly.) That which remains, in the last place, for the explanation 
 of the things proposed to be explained as the foundation of the com- 
 munion which we have with the Holy Ghost, is, — 
 
 The effects that, being thus sent and thus working, he doth pro- 
 duce ; which I shall do, not casting them into any artificial method, 
 but taking them up as I find them lying scattered up and down in 
 the Scripture, only descending from those which are more general to 
 those which are more particular, neither aiming nor desiring to gather 
 all the severals, but insisting on those which do most obviously occur. 
 
 Only as formerly, so now you must observe, that I speak of the 
 Spirit principally (if not only) as a comforter, and not as a sanctifier; 
 and therefore the great work of the Spirit towards us all our days, in 
 the constant and continual supplies of new light, power, vigour, as to 
 our receivings of grace from him, belonging to that head of sanctifi- 
 cation, must be omitted. 
 
 Nor shall I insist on those things which the Comforter doth in be- 
 lievers effect towards others, in his testifying to them and convincing 
 of the world, which are promised, John xv. 26, xvi. 8, wherein he is 
 properly their advocate ; but only on those which as a comforter he 
 works in and towards them on whom he is bestowed.
 
 '23G OF COMMUNION WITH THE HOLY GHOST. 
 
 CHAPTER III. 
 
 Of the thii\!?s \\hcvoin wo have communion Avith tho Holy Ghost — He hrings to 
 remembrance tlio things spoken by Christ, John xiv. 26 — The manner how 
 he doLh it — The Spirit glorifies Christ in the hearts of believers, John xvi. 14, 
 sheds abroad the love of God in them— The witness of the Spirit, what it is, 
 Ilom. viii. 16 — The sealing of the Spirit, Eph. i. 13 — The Spirit, how an 
 earnest ; on the part of God, on the part of the saints— Difference between the 
 earnest of the Spirit and tasting of the powers of tho world to come — Unc- 
 tion by the Spirit, Isa. xi. 2, 3 — The various teachings of the Holy Ghost — 
 How the Spirit of adoption and of supplication. 
 
 The things which, in the foregoing chapters, I called effects of the 
 Holy Ghost in us, or towards us, are the subject-matter of our commu- 
 nion with him, or the things wherein we hold peculiar fellowship with 
 him as om' comforter. These are now proposed to consideration : — 
 
 1. The first and most general is that of John xiv. 26, " He shall 
 teach you all things, and bring all things to your remembrance, what- 
 soever I have said unto you." There are tv/o parts of this promise : — 
 (1.) Of teaching. (2.) Of bringing to remembrance. Of his teach- 
 ing I shall speak aftenvard, when I come to treat of his anointing us. 
 
 His bringing the thmgs to remembrance that Christ spake is the 
 first general promise of him as a comforter: ' '£'?roiJ,vri<su v/xag vdvra, — 
 " He shall make you mind all these things." Now^, this also may be 
 considered tAvo ways: — 
 
 [1.] Merely in respect of the things spoken themselves. So our 
 Saviour here promiseth his apostles that the Holy Ghost should bring 
 to their minds, by an immediate efficacy, the things that he had 
 spoken, that by his inspiration they might be enabled to write and 
 preach them for the good and benefit of his church. So Peter tells 
 us, 2 Epist. i. 21, " Holy men of God spake as they vrere moved by 
 the Holy Ghost" (that is, in -wiiting the Scripture) ; i/tto nwu^aros 
 ayiou (fipoiJAvoi, — borne up by him, caiTied beyond themselves, to speak 
 his words, and what he indited to them. The apostles forgot much 
 of what Christ had said to them, or might do so ; and wdiat they did 
 retain, in a natural way of remembrance, was not a sufficient founda- 
 tion to them to wTite what they so remembered for a rule of faith to 
 the church. For the word of prophecy is not Ibiag J-r/Xucswe, — from 
 any man's proper impulse ; it comes not from any j)rivate conception, 
 understanding, or remembrance. * Wherefore, Christ promises that 
 the Holy Ghost shall do this work; that they might infalHbly give 
 out v.-hat ho had delivered to them. Hence that expression in Luke 
 i. 3, 'na('r,y.(j'/.c-jDr,jt.Q7i (/.'jxiiv, is better rendered, " Having obtained per- 
 fect knowledge of things from above," — noting the rise and spring of
 
 OF COMMUNION WITH THE HOLY GHOST. 237 
 
 tiis SO understanding things as to be able infallibly to give tliem out 
 m a rale of faith to the church, than the beginning of the things 
 themselves spoken of; vrhich the word itself will not easily allow of. 
 
 [2.] In respect of tlie comfort of what he had spoken, which seems 
 to be a great part of the intendment of this promise. He had been 
 speaking to them things suited for their consolation ; giving them 
 precious promises of the supplies they should have fi'om him in this 
 life, — of the love of the Father, of the glory he was pro\'iding for them, 
 the sense and comfort whereof is unspeakable, and the joy arising 
 from them full of glory. But saith he, " I know how unable you are 
 to make use of these things for your own consolation ; the Spirit, 
 therefore, shall recover ttiem upon your minds, in their full strength 
 and vigour, for that end for which I speak them." And this is one 
 cause Avhy it was expedient for believers that Christ's bodily absence 
 should be supplied by the presence of the Sphit. Whilst he was vvith 
 them, hov\^ little efficacy on their hearts had any of the heavenly pro- 
 mises he gave them ! When the Spirit came, how full of joy did he 
 make all thmgs to them ! That which was his peculiar work, which 
 belonged to him by virtue of his office, that he also might be glorified, 
 vvas reserved for him. And this is his work to the end of the world, — 
 to bring the promises of Christ to our minds and hearts, to give us 
 the comfort of them, the joy and sweetness of them, much beyond 
 that which the disciples found in them, when Christ in person spake 
 them to them; their gracious influence being then restrained, that, as 
 was said, the dispensation of the Spuit might be glorified. So are 
 the next words to this promise, verse 27, " Peace I leave with you, 
 my peace I give unto you." The Comforter being sent to bring 
 what Christ said to remembrance, the consequent of it is peace, and 
 fi-eedom from trouble of heart; — whatever peace, relief, comfort, joy, 
 supportment, we have at any time received from any work, promise, 
 or thing done by Christ, it all belongs to this dispensation of the 
 Comforter. In vain should we apply our .natural abilities to remem- 
 ber, call to mind, consider, the promises of Christ; without sjiccess 
 ■would it be, — it is so daily: but when the Comforter doth undertake 
 the Avork, it is done to the purpose. Hov/ we have peculiar com- 
 munion with him herein, in faith and obedience, in the consolation 
 received in and by the promises of him brought to mind, shall be 
 aftenvard declared. This, in general, is obtained :- — our Saviour Jesus 
 Christ, leaving the efficacy even of those promises which in person 
 he gave to his apostles in their gi'cat distress, as to their consolation, 
 imto the Holy Ghost, we may see the immediate spring of all the spi- 
 ritual comfort we have in this world, and the fellowship Avhich we 
 have with the Holy Ghost therein. 
 
 Only here, as in all the particulars following, the manner of the
 
 23S OF COMMUNION WITH THE UOLY GHOST. 
 
 Spiiit's working this tliiug is always to be borne in mind, and the 
 interest of his power, will, and goodness in his working. He doth 
 this, — 1st. Powerfalhj, ov effectualhj; 'idly. Voluntarily; Sdly. Freely. 
 
 \st. rowcrfully: and therefore doth comfort from the words and 
 promises of Christ sometimes break in through all opposition into 
 the saddest and daiicest condition imaginable ; it comes and makes 
 men sing in a dungeon, rejoice in flames, glory in tribulation ; it will 
 into prisons, racks, through temptations, and the greatest distresses 
 imaginable. Whence is this? Th nnufxa IvepyeT, — the Spirit works 
 eftectually, his power is in it; he will work, and none shall let him. 
 If he will bruig to our remembrance the promises of Christ for our 
 consolation, neither Satan nor man, sin nor world, nor death, shall 
 interrupt our comfort. This the saints, who have communion with 
 the Holy Ghost, know to their advantage. Sometimes the heavens 
 are black over them, and the earth trembles under them; public, 
 personal calamities and distresses appear so full of horror and dark- 
 ness, that they are ready to faint with the apprehensions of them ; — 
 hence is thek great relief, and the retrievement of their spirits ; their 
 consolation or trouble depends not on any outward condition or 
 inward frame of their own hearts, but on the powerful and effectual 
 workings of the Holy Ghost, which by faith they give themselves up 
 unto. 
 
 2dly. Voluntarily, — distributing to every one as he will; and there- 
 fore is this work done in so gTeat variety, both as to the same person 
 and divers. For the same person, full of joy sometimes in a great 
 distress, full of consolation, — every promise brings sweetness when 
 his pressures are great and heavy; another time, in the least trial 
 [he] seeks for comfort, searches the promise, and it is far away. The 
 reason is, n^D/za diaipsT xa^wj ^ovXirai, — the Spirit distributes as he 
 will. And so with divers persons: to some each promise is full of 
 life and comfort ; others taste little all their days ; — all upon the same 
 account. And this faith especially regards in the whole business of 
 consolation : — it depends on the sovereign will of the Holy Ghost ; and 
 so is not tied unto any ndes or comse of procedure. Therefore doth 
 it exercise itself in waiting upon him for the seasonable accomplish- 
 ment of the good pleasure of his will. 
 
 Sdly. Freely. Much of the variety of the dispensation of consola- 
 tion by promises depends on this freedom of the Spirit's operation. 
 Hence it is that comfort is given unexpectedly, when the heart hath 
 all the reasons in the world to look for distress and sorrow; thus 
 sometimes it is the fii'st means of recovering a backsliding soul, who 
 might justly expect to be utterly cast off. And tliese considerations 
 are to be carried on in all the other effects and fruits of the Com- 
 forter: of which afterward. And in this first general effect or work
 
 OF COMMUNION WITH THE HOLY GHOST. 239 
 
 of tlie Holy Ghost towards us have we communion and fellowship 
 with him. The Hfe -And soul of all our comforts lie treasured up in 
 the promises of Christ. They are the breasts of all our consolation. 
 Who knows not how powerless they are in the bare letter, even when 
 improved to the uttermost by our considerations of them, and medi- 
 tation on them? as also how unexpectedly they sometimes break 
 upon the soul with a conquering, endearing life and vigour? Here 
 faith deals peculiarly with the Holy Ghost. It considers the promises 
 themselves; looks up to him, waits for him, considers his appearances 
 in the word depended on, — owns him in his work and efficacy. No 
 sooner doth the soul begin to feel the life of a promise warming his 
 heart, relieving, cherishmg, supporting, delivering from fear, entan- 
 glements, or troubles, but it may, it ought, to know that the Holy 
 Ghost is there ; wlaich will add to his joy, and lead him into fellow- 
 ship with him. 
 
 2. The next general work seems to be that of John xvi. 14, " The 
 Comforter shall glorify me; for he shall receive of mine, and shall 
 show it unto you." The work of the Spirit is to glorify Christ: 
 whence, by the way, we may see how far that spirit is from being the 
 Comforter who sets up himself in the room of Christ; such a spirit 
 as saith he is all himself: " for as for him that suffered at Jerusalem, it 
 is no matter that we trouble ourselves about him. This spirit is now 
 all. This is not the Comforter. His work is to glorify Christ, — him 
 that sends him. And this is an evident sign of a false spirit, what- 
 ever its pretence be, if it glorify not that Christ who was now speaking 
 to his apostles ; and such are many that are gone abroad into the 
 world. But what shall this Spirit do, that Christ may be glorified? 
 " He shall," saith he, " take of mine," — Ix roZ £/x,ou "kri-^irai. What 
 these things are is declared in the next verse : " All things that the 
 Father hath are mine ; therefore I said he shall take of mine." It 
 is not of the essence and essential properties of the Father and 
 Son that our Saviour speaks ; but of the grace which is communi- 
 cated to us by them. This Christ calls, " My things," being the fruit 
 of his purchase and mediation: on which account he saith all liis 
 Father's things are his ; that is, the things that the Father, in his 
 eternal love, hath provided to be dispensed in the blood of his Son, — all 
 the fruits of election. " These," said he, " the Comforter shall receive ; 
 that is, they shall bo committed unto him to dispose for your good 
 and advantage, to the end before proposed." So it follows, amyyiKu^ — 
 " He shall show, or declare and make them known to you." Thus, 
 then, is he a comforter. He reveals to the souls of sinners the good 
 things of the covenant of grace, which the Father hath provided, and 
 the Son purchased. He shows to us mercy, grace, forgiveness, right- 
 eousness, acceptation Avith God ; letteth us know that these are the
 
 240 OF COMMUNION WITH THE HOLY GHOST. 
 
 things of Christ, Avhich ho hath procured for us; shows them to us 
 for our comfort auil cstabhshment. These things, I say, he effectually 
 declares to the souls of believers; and makes them know thorn for 
 their own good ; — know them as originally the things of the Father, 
 prepared from eternity in his love and good-will; as purchased for 
 them by Christ, and laid up in store in the covenant of grace lor 
 their use. Then is Christ magnified and glorified in their hearts ; 
 then they know what a Saviour and Redeemer he is. A soul doth 
 never glorify or honour Christ upon a discovery or sense of the 
 eternal redemption he hath purchased for him, but it is in him 
 a peculiar effect of the Holy Ghost as our comforter. " No man 
 can say that Jesus is the Lord, but by the Holy Ghost," 1 Cor. 
 xii. 3. 
 
 3. He "sheds the love of God abroad in our hearts," Rom. v. 5. 
 That it is the love of God to ^ls, not our love to God, which is here 
 intended, the context is so clear as nothing can be added thereunto. 
 Now, the love of God is either of ordination or of acceptation, — the 
 love of his purpose to do us good, or the love of acceptation and ap- 
 probation with him. Both these are called the love of God frequently 
 in Scripture, as I have declared. Now, how can these be shed abroad 
 in our hearts? Not in themselves, but in a sense of them, — in a spi- 
 ritual apprehension of them. 'Ry.y/syjjrai, is "shed abroad;" the same 
 word that is used concerning the Comforter being given us. Tit. iii. G. 
 God sheds him abundantly, or pours him on us; so he sheds abroad, 
 or pours out the love of God in our hearts. Not to insist on the 
 expression, which is metaphorical, the business is, that the Comforter 
 gives a sweet and plentiful evidence and persuasion of the love of 
 God to us, such as the soul is taken, delighted, satiated withal. This 
 IS his Avork, and he doth it effectuadly. To give a poor sinful soul a 
 comfortable persuasion, affectmg it throughout, in all its faculties 
 and affections, that God in Jesus Christ loves him, delights in him, 
 is Avell pleased with him, hath thoughts of tenderness and kindness 
 towards him ; to give, I say, a soul au overflowing sense hereof, is an 
 inexpressible mercy. 
 
 This we have in a peculiar manner by the Holy Ghost ; it is his 
 peculiar Avork. As all his works are works of love and kindness, so 
 this of communicating a sense of the love of the Father mixes itself 
 with all the particulars of his actings. And as we have herein pecu- 
 liar communion with himself, so by him we have communion with 
 the Father, even in his love, whicli is thus sh ed abroad in our hearts : 
 so not only do we rejoice in, and glorify the Holy Ghost, which doth 
 this work, but in him also whose love it is. Thus is it also in respect 
 of the Son, in his taking of his, and sho-\ving of it unto us, as Avas 
 declared. What we have of heaven in this world lies herein ; and
 
 OF COMMUNION WITH THE HOLY GHOST. 241 
 
 the manner of our fellowship with the Holy Ghost on this account- 
 falls in ■v\dth what was spoken before. 
 
 4. Another effect we have of his, Rom. viii. 16, "The Spirit itself - 
 beareth witness with our spirit, that we are the children of God." 
 You know wliose children we ai'e by nature, — children of Satan and 
 of the curse, or of wrath. By the Spirit we are put into another 
 capacity, and are adopted to he the children of God, inasmuch as by 
 receiving the Spirit of our Father we become the children of our 
 Father. Thence is he called, verse 15, "The Spirit of adoption." 
 Now, sometimes the soul, because it hath somewhat remaining in it 
 of the principle that it had in its old condition, is put to question 
 whether it be a child of God or no ; and thereupon, as in a thing of 
 the greatest importance, puts in its claim, ^ith all the evidences that 
 it hath to make good its title. The Spirit comes and bears witness 
 in this case. An allusion it is to judicial proceedings in point of titles 
 and evidences. The judge being set, the person concerned lays his 
 claim, produceth his evidences, and pleads them; his adversaries en- 
 deavourincf all that in them lies to invahdate them, and disannul his- 
 plea, and to cast him in his claim. In the midst of the trial, a person 
 of known and approved integrity comes into the court, and gives tes- 
 timony fully and directly on the behalf of the claimer ; which stops 
 the mouths of all his adversaries, and fills the man that pleaded with 
 joy and satisfaction. So is it in this case. The soul, by the power 
 of its own conscience, is brought before the law of God. There a man 
 puts in his plea, — that he is a chUd of God, that he belongs to God's 
 family; and for this end produceth all his evidences, every thing 
 whereby faith gives him an interest in God. Satan, in the mean- 
 time, opposeth with all his might ; sin and law assist him ; many flaws 
 are found in his evidences; the truth of them all is questioned; and 
 the soul hangs in suspense as to the issue. In the midst of the plea 
 and contest the Comforter comes, and, by a word of promise or other- 
 ■v\dse, overpowers the heart with a comfortable persuasion (and bears 
 down all objections) that his plea is good, and that he is a child of 
 God. And therefore it is said of him, luiiiiaprupu rw Uvb-j/iccti 7j,'j,Zv. 
 When our spiiits are pleading then- right and title, he comes in and 
 bears Avitness on our side; at the same time enabling us to put forth 
 acts of filial obedience, kind and child-like; which is called "crying, 
 Abba, Father," Gal. iv. G. Remember still the manner of the Spirit's 
 Avorking, before mentioned, — that he doth it effectually, voluntaiily, 
 and freely. Hence sometimes the dispute hangs long, — the cause is 
 pleading many years. The law seems sometimes to prevail, sin and 
 Satan to rejoice; and the poor soul is filled with dread about its 
 inheritance. Perhaps its o^vn Avitness, from its faith, sanctification, 
 former experience, keeps up the plea with some life and comfort ; 
 
 VOL. IL IG
 
 242 OF COMMUNION AviTii tiil; holy ghost. 
 
 but the work is not done, the conquest is not fully obtained, until 
 the Spu-it, who worketh freely and cflectually, when and how he will, 
 comes in with his testimony also; clothing his power with a word of 
 promise, ho makes all paiiies concerned to attend unto him, and puts 
 an end to the controversy. 
 
 Herein he gives us holy conununion with himself The soul knows 
 Ids voice when he speaks, " Ncc hominem sonat." There is something 
 too great in it to be the effect of a created power. When the Lord 
 Jesus Christ at one Avord stilled the raging of the sea and wind, all 
 that Avere Avith him knew there Avas divine power at hand. Matt. 
 Aoii. 25-27. And when the Holy Ghost by one Avord stills the tumults 
 and stoniis that are raised in the soul, giving it an immediate calm 
 and security, it knoAvs his divine poAver, and rejoices in his presence. 
 
 5. He seals us. " We are sealed by the Hoty Spirit of promise, 
 Eph. i. 13; and, " Grieve not the Holy Spiiit, whereby ye are sealed 
 unto the day of redemption," chap. iv. 30. I am not very clear in the 
 certain peculiar intendment of this metaphor ; Avhat I am persuaded 
 of the mind of God in it I shall briefly impart. In a seal tAvo things 
 are considered : — (1 .) The natm-e of it. (2.) The use of it 
 
 (1.) The nature of sealing consists in the imparting of the image 
 or character of the seal to the thing sealed. This is to seal a thing, 
 — to stamp the character of the seal on it. In this sense, the effectual 
 communication of the image of God unto us should be our sealing. 
 The Spiiit in belicA^ers, really communicating the image of God, in 
 righteousness and true holiness, unto the soul, sealeth us. To have 
 this stamp of the Holy Ghost, so as to be an evidence unto the soul 
 that it is accepted Avith God, is to be sealed by the Spirit ; taking the 
 metaphor from the nature of sealing.^ And in this sense is our 
 Saviour said to be sealed of God, John vi. 27, even from that impres- 
 sion of the power, Avisdom, and majesty of God that he had upon 
 him in the discharge of his office. 
 
 (2.) The end of sealing is tAvofold : — 
 
 [1.] To confirm or ratify any grant or couA^eyance made in writing. 
 In such cases men set their seals to make good and confirm their 
 grants; and Avhen this is done they are irrevocable. Or to confirm 
 the testimony that is given by any one of the truth of any thing. 
 Such was the manner among the Joaa'S : — Avhen any one had given 
 ti-ue Avitness unto any thing or matter, and it Avas received by the 
 judges, they instantly set their seals to it, to confirm it in judgment. 
 Hence it is said, that he Avho receives the testimony of Christ " sets to 
 his seal that God is true," John iii. 33. The promise is the great grant 
 and conveyance of life and salvation in Christ to the souls of believers. 
 That Ave may have full assurance of the truth and irrevocableness of 
 
 ' Rev. vii. 4.
 
 OF COMMUNION WITH THE HOLY GHOST. 243 
 
 the promise, God gives us tlie Spirit to satisfy our hearts of it; and 
 thence is he said to seal us, by assuring our hearts of those promises 
 and their stability. But, though many expositors go this way, I do 
 not see how this can consist with the very meaning of the word. It 
 is not said that the promise is sealed, but that we are sealed ; and 
 when v/e seal a deed or grant to any one, we do not say the man is 
 sealed, but the deed or grant. 
 
 [2.] To appropriate, distinguish, or keep safe. This is the end of 
 seahng. Men set their seals on that which they appropriate and desire 
 to keep safe for themselves. So, evidently, in this sense are the ser- 
 vants of God said to be sealed, Kev. vii. 4 ; that is, marked with God's 
 mark, as his peculiar ones, — for this sealing answers to the setting of a 
 mark, Ezek. ix. 4. Then are believers sealed, when they are marked 
 for God to be heirs of the purcliased inheritance, and to be preserved 
 to the day of redemption. Now, if this be the sealing intended, it 
 denotes not an act of sense in the heart, but of security to the person. 
 The Father gives the elect into the hands of Christ to be redeemed; 
 having redeemed them, in due time they are called by the Spirit, 
 and marked for God, and so give up themselves to the hands of the 
 Father. 
 
 If you ask, now, " Which of these senses is chiefly intended in this 
 expression of our being scaled by the Holy Ghost?" I answer, The 
 first, not excluding the other. V/e are sealed to the day of redemp- 
 tion, when, from the stamp, image, and character of the Spirit upon 
 our souls, we have a fresh sense of the love of God given to us, with 
 a comfortable persuasion of our acceptation with him. But of this 
 v;hole matter I have treated at large^ elsewhere. 
 
 Thus, then, the Holy Ghost communicates unto us his own like- 
 ness; which is also the image of the Father and the Son. " We are 
 changed into this image by the Lord the Spirit," 2 Cor. iii. ] 8 ; and 
 herein he brings us into fellowship with himself Our likeness to 
 him gives us boldness with him. His work vre look for, his fruits 
 we pray for; and when any effect of grace, any discovery of the image 
 of Christ implanted in us, gives us a persuasion of our being sepa- 
 rated and set apart for God, we have a communion with him therein. 
 
 6. He is an earnest unto us. 2 Cor. i. 22, He hath "given the 
 earnest of the Spirit in our hearts;" chap. v. 5, "Who also hath 
 given unto us the earnest of the Spirit;" as also, Eph. i. 18, 14, " Ye 
 are sealed with that Holy Spirit of promise, which is the earnest of 
 our inheritance." In the two former places v/e are said to have the 
 earnest of the Spirit ; in the latter, the Spirit is said to be our eai- 
 nest : " of the Spirit," then, in the first place, is, as we say, " genitivus 
 materise;" denoting not the cause, but the thing itself, — not the author 
 * rcrsovcrancG of t!ie Sainta, clsap. viii., vol. xi.
 
 244 OF COMMUNION WITH THE HOLY GHOST. 
 
 of the earnest, but the matter of it. The Spirit is our earnest; as in 
 the last place is expressed. The cousideration of what is meant by 
 the " Spirit," here, and what is meant by an " earnest," will give some 
 insight into this privilege, wliich we receive by the Comforter: — 
 
 (1.) AVhat/7?-ac^, what gift of the Spirit, is intended by this earnest^ 
 some have made inquir}' ; I suppose to no purpose. It is the Spirit 
 himself, personally considered, that is said to be this earnest, 2 Cor. 
 i. 22. It is God hath given the earnest of the Spirit in our hearts: 
 an expression directly answering that of Gal. iv. 6, " God hath sent 
 forth the Spirit of his Son into your hearts ;" — that is, the person of 
 the Spirit ; for nothing else can be called the Spirit of his Son : and 
 in Eph. i. 14, he hath given the Spirit (og for t) ; which is that earnest. 
 The Spirit of promise himself is this earnest. In giving us this Spirit 
 he gives us this earnest. 
 
 (2.) An earnest it is, — appaQuv. Neither the Greek nor the Latin 
 has any word to express directly what is here intended. The Latins 
 have made words for it, from that expressed here in the Greek^ 
 " arrha" and ' ' arrabo." The Greek word is but the Hebrew "herabon" 
 [P^"!JV] ; which, as some conceive, came amongst them by the Tyrian 
 merchants, being a word of trade. It is by some rendered, in Latin, 
 "pignus," a "pledge;" but this cannot be here intended. A pledge 
 is that property which any one gives or leaves in the custody of 
 another, to assure him that he will give him, or pay him, some other 
 thing; in the nature of that which we call a " pa\vn." Now, the thing 
 that is here intended, is a part of that which is to come, and but a 
 part of it, according to the trade use of the word, whence the meta- 
 phor is taken ; it is excellently rendered in our language, an " earnest." 
 An earnest is part of the price of any thing, or part of any grant, 
 given beforehand to assure the person to whom it is given that at 
 the appointed season he shall receive the whole that is promised him. 
 
 That a thing be an earnest, it is required, — 
 
 [1.] That it be pai't of the whole, of the same kind and nature with 
 it; as we do give so much money in earnest to pay so much more. 
 
 [2.] That it be a confirmation of a promise and appointment ; 
 first the whole is promised, then the earnest is given for the good 
 and true performance of that promise. 
 
 Thus the Spirit is this earnest God gives us the promise of eter- 
 nal life. To confirm this to us, he giveth us his Spirit ; which is, as 
 the first part of the promise, to secure us of the whole. Hence he is 
 said to be the earnest of the inheritance that is promised and purchased. 
 
 And it may be considered hov/ it may be said to be an earnest on 
 the part of God, who gives him ; and on the part of believers, who 
 receive him : — 
 
 Ist. He is an earnest on the part of God, in that God gives him
 
 OF COMMUNION WITH THE HOLT GHOST. 245 
 
 t\s a cJwice imrt of the mbentance itself, and of the same kind with 
 the whole, as an earnest ought to be. The full inheritance promised, 
 is the fuhiess of the Spirit in the enjoyment of God. When that 
 Spirit which is given us in this world shall have perfectly taken away 
 all sin and soitow, and shall have made us able to enjoy the glory 
 of God in his presence, that is the full inheritance promised. So 
 that the Spirit given us for the fitting of us for enjoyment of God in 
 some measure, whilst we are here, is the earnest of the whole. 
 
 God doth it to this purpose, to assure us and secure us of the in- 
 heritance. Having given us so many ^securities without us, — his word, 
 promises, covenant, oath, the revelation and discovery of his faithful- 
 ness and immutability in them all,— he is pleased also graciously to 
 give us one within us, Isa. lix. 21, that we may have all the security 
 we are capable of. What can more be done? He hath given us of 
 the Holy Spirit;— in him the first-fruits of glory, the utmost pledge 
 of his love, the earnest of all. 
 
 2dly. On the part of believers he is an earnest, in that he gives 
 them an acquaintance with, — 
 
 {1st.) The love of God. Thek acceptation with him makes known 
 to them then- favour in his sight, — that he is then- Father, and Avill deal 
 with them as with children ; and consequently, that the inheritance 
 shall be theu's. He sends his Spirit into our hearts, " crying, Abba, 
 Father," Gal. iv. 6. And what is the inference of believei-s from hence ? 
 Verse 7, "Then we are not servants, but sons; and if sons, then heii's 
 of God." The same apostle, again, Rom. viii. 17, " If children, then 
 heirs ; heirs of God, and joint heirs with Christ." On that persuasion 
 of the Spuit that we are children, the inference is, " Then heirs, heirs 
 of God, and joint heirs with Christ." We have, then, a right to an 
 inheritance, and an eviction of it. This is the use, then, we have of 
 it, — even the Spirit persuading us of our sonship and acceptation Avith 
 God our Father. And what is this inheritance of glory ? " If we suf- 
 fer with him, we shall be glorified together." And that the Spirit is 
 given for this end is attested, 1 John iii. 24, " Hereby we know that 
 he abideth in us, by the Spirit which he hath given us." The apostle 
 is speaking of our union with God, which he expresseth in the words 
 foregoing: " He that keepeth his commandments dwelleth in him, 
 and he in him ;" — of that union elsewhere. Now, this we know from 
 hence, even by the Spirit which he hath given us, — the Spirit 
 jicquaints us with it. Not that we have such an acquaintance, but 
 that the argument is good and conclusive in itself, " We have of the 
 Spirit; therefore he dwells in us, and we in him:" because, indeed, 
 his dwelling in us is by that Spirit, and our interest in him is from 
 thence. A sense of this he giveth as he pleaseth. 
 
 » Ileb. vi. 17, 18.
 
 24G OF COMMUNION WITH THE HOLY GHOST. 
 
 {'2dli/.) Tlio Spirit being given as an earnest, acquaints believers 
 witfi their inheritance, 1 Cor. ii. 9, 10. As an earnest, being part of 
 the wLole, gives knowledge of it, so doth the Spirit; as in sundry par- 
 ticulars might be demonstrated. 
 
 So is he in all respects completely m\ earnest, — given of God, re- 
 ceived by us, as the beginning of our inheritance, and the assurance 
 of it. So much as we have of the Spirit, so much we have of heaven 
 in perfect enjoyment, and so much evidence of its future fulness. 
 Under this apprehension of him in the dispensation of grace do 
 behevers receive him and rejoice in him. Eveiy gracious, self-evi- 
 dencing act of his in their hearts they rejoice in, as a drop from 
 lieaven, and long for the ocean of it. Not to drive every effect of 
 grace to this issue, is to neglect the work of the Holy Ghost in us and 
 towards us. 
 
 There remains only that a difference be, in a few words, assigned 
 betvv^een believers receiving the Spirit as an earnest of the whole 
 inheritance, and hypocrites " tasting of the powers of the. world to 
 come," Heb. vi. o. A taste of the powers of the world to come seems 
 to be the same v\-ith the earnest of the inheritance. But, — 
 
 [1st.] That by " the powers of the world to come" in that place 
 is intended the joys of heaven, there is, indeed, no ground to imagine. 
 They are uoAvhere so called ; nor doth it suitably express the glory 
 that shall be revealed, which v/e shall be made partakers of. It is, 
 doubtless, the powerful ministry of the ordinances and dispensations 
 of the times of the gospel (there called to the Hebrew^s according to 
 their ovm idiom), the powers or great effectual things of the vv^orld to 
 come, that is intended. But, — 
 
 [2dli/.] Suppose that by " the powers of the world to come " the 
 glory of heaven is intended, there is a wide difference between tak- 
 ing a vanishing taste of it ourselves, and receiving a7i abiding ear- 
 nest from God. To take a taste of the things of heaven, and to have 
 them assured of God as from his love, differ greatly. A hypocrite 
 may have his thoughts raised to a great deal of jo}^ and contentment 
 in the consideration of the good things of the kingdom of God for a 
 .season, considering the things in themselves; but the Spuit, as he is 
 an earnest, gives us a pledge of them as provided for us in the love 
 of God and purchase of his Son Jesus Christ. This by the way. 
 
 7. The Spirit anoints believers. We are " anointed" by the Spirit, 
 2 Cor. i. 21. We have '•' an unction from the Holy One, and we 
 know all things," 1 John ii. 20, 27. I cannot intend to run this ex- 
 pression up mto its rise and original ; also, I have done it elsewhere. 
 The use of unctions in the Judaical church, the meaning and intend- 
 ment of the types attended therewith, the offices that men. were con- 
 seci-ated unto thereby, are at the bottom of this expression; nearer
 
 OF COMMUNION WITH THE HOLY GHOST. 247 
 
 tliC unction of Jesus Christ (from whence he is called Messiah, and 
 the Christ, the whole perfonnance of his office of mediatorship being- 
 called also his anointing, Dan. ix. 2-i, as to his ftimishment for it), con- 
 curs hereunto. Christ is said to be " anointed with the oil of gladness 
 above his fellows," Heb. i. 9 ; which is the same with that of John 
 iii. 3-i, " God giveth not the Spirit by measure unto him." We, who 
 have the Spirit by measure, are anointed with the " oil of gladness;" 
 Christ hath the fulness of the Spuit, whence our measure is commu- 
 nicated: so he is anomted above us, " that in all things he may have 
 the pre-eminence." How Christ was anointed with the Spirit to his 
 threefold office of king, priest, and prophet ; how, by virtue of an unc- 
 tion, with the same Spirit dwelling in him and us, we become to be 
 interested in these offices of his, and are made also kings, priests, and 
 prophets to God, is known, and would be matter of a long discourse 
 to handle ; and my design is only to communicate the things treated of. 
 
 I shall only, therefore, fix on one place, where the communications 
 of the Spirit in this unction of Christ are enumerated, — of which, in 
 our measm-e, from him and with him, by this unction, we are made 
 partakers,— and that is, Isa. xi. 2, 3, " The Spirit of the Lord shall 
 rest upon him, the Spuit of -wisdom and understanding, the Spirit of 
 counsel and might, the Spirit of knowledge, and of the fear of the 
 Lord," etc. Many of the endoivments of Christ, from the Spirit 
 wherevrith he was abundantly anointed, are here recounted. Princi- 
 pally those of wisdom, counsel, and understanding, are insisted on ; 
 on the account Avhereof all the treasures of wisdom and knov*iedge 
 are said to be in him. Col. ii. 3. And though this be but some part 
 of the furniture of Jesus Christ for the discharge of his office, yet it 
 is such, as, where our anointing to the same purpose is mentioned, it 
 is said peculiarly on effecting of such qualffications as these : so 1 John 
 ii. 20, 27, the work of the anointing is to teach us; the Spirit therein 
 is a Spirit of wisdom and understanding, of counsel, knowledge, and 
 quick understanding in the fear of the Lord. So was the great pro- 
 mise of the Comfoi-ter, that he should "teach us," John xiv. 26,— that 
 he should "guide us into all truth," chap. xvi. 13. This of teaching us 
 the mind and will of God, in the manner wherein we are taught it by 
 the Spirit, our comforter, is an eminent part of our unction by him ; 
 which only I shall instance in. Give me leave to say, there is a 
 threefold teaching by the Spirit : — 
 
 (L) A teaching by the Spirit of conviction and illumination. So 
 the Spirit teacheth the world (that is, many in it) by the preaching 
 of the Avord ; as he is promised to do, John xvi. 8. 
 
 (2.) A teaching by the Spirit of sanctification ; opening blind eyes, 
 giving a new understanding, shining into our hearts, to give us a 
 knowledge of the glory of God in the face of Jesus Christ; enabling
 
 2J:S OF COMMUNION WITH THE HOLY GHOST. 
 
 US to roceivc spiritual things in a spiritual light, 1 Cor. ii. 13; giving 
 a Siiving knowledge of the mystery of the gospel: and this in several 
 degrees is common to believers. 
 
 (3.) A teaching by the Spirit of consolation; — making sweet, useful, 
 and joyful to the soul, the discoveries that are made of the mind and 
 will of God in the light of the Spirit of sanctification. Here the oil 
 of the Spirit is called the "oil of gladness," — that which brings joy 
 and gladness with it; and the name of Christ thereby discovered is a 
 sweet " ointment poured forth," that causeth souls to run after him 
 with joy and delight. Cant. i. 3. We see it by daily experience, that 
 very many have little taste and sweetness and relish in their souls of 
 those truths -which yet they savingly know and believe; but when we 
 are taught by this unction, oh, how sweet is every thing we know of 
 God ! As we may see in the place of John where mention is made 
 of- the teaching of this unction, it respects peculiarly the Spirit teach- 
 ing of us the love of God in Christ, the shining of his countenance ; 
 which, as David speaks, puts gladness into our hearts, Ps. iv. 6, 7. 
 
 AYe have this, then, by the Spirit: — he teacheth us of the love of 
 God in Christ ; he makes every gospel truth as wine well refined to 
 our souls, and the good things of it to be a feast of fat things ; — gives 
 us joy and gladness of heai-t with all that we know of God ; which 
 is the great preservative of the soul to keep it close to truth. The 
 apostle speaks of our teaching by this unction, as the means Avhereby 
 we are preseiTed from seduction. Indeed, to know any truth in the 
 power, sweetness, joy, and gladness of it, is that great security of the 
 soul's constancy in the preservation and retaining of it. They will 
 readily change truth for error, who find no more sweetness in the one 
 than in the other. I must crave the reader's pardon for my brief 
 passing over these great things of the gospel ; my present design is 
 rather to enumerate than to unfold them. This one work of the Holy 
 Ghost, might it be pursued, Avould requne a fuller discourse than I 
 can allot unto the whole matter in hand. All the privileges we enjoy, 
 all the dignity and honour we are invested withal, our whole dedi- 
 cation unto God, our nobility and royalty, our interest in all church 
 advantages and approaches to God in worship, our separation from 
 the world, the name whereby we are called, the liberty we enjoy, — all 
 flow from this head, all are branches of this effect of the Holy Ghost. 
 I have mentioned only our teaching by this unction, — a teaching that 
 brings joy and gladness with it, by giving the heart a sense of the 
 truth wherein we are instructed. When we find any of the good 
 truths of the gospel come home to our souls with life, vigour, and 
 power, giving us gladness of heart, transforming us into the image 
 and likeness of it, — the Holy Ghost is then at his work, is pouring 
 out of his oil.
 
 OF COMMUNION WITH THE HOLY GHOST. 24-9 
 
 8. We have adoption also by the Spirit ; hence he is called the 
 -" Spirit of adoption ;" that is, either he who is given to adopted ones, 
 to secure them of it, to beget in their hearts a sense and persuasion 
 of the Father's adopting love; or else to give them the privilege itself, 
 ■as is intimated, John i. 12. Neither is that opposite hereunto which 
 we have, Gal. iv. 6 ; for God may send the Spirit of supplication into 
 our hearts, because we are sons, and yet adopted by his Spirit. But 
 -of this elsewhere. 
 
 9. He is also called the "Spirit of supplication;" under which 
 notion he is promised, Zeeh. xii. 10; and how he effects that in us is 
 declared, Kom. viii. 26, 27, Gal. iv. 6; and we are thence said to "pray 
 in the Holy Ghost." Our prayers may be considered two ways : — 
 
 (1.) Fkst, as a spiritual duty required of us by God; and so they 
 are wrought in us by the Spirit of sanctification, which helps us to 
 perform all our duties, by exalting all the faculties of the soul for the 
 spiritual discharge of their respective ofitices in them. 
 
 (2.) As a means of retaining communion with God, whereby we 
 sweetly ease our hearts in the bosom of the Father, and receive in 
 refreshing tastes of his love. The soul is never more raised with the 
 love of God than when by the Spirit taken into intimate communion 
 with him in the discharge of this duty; and therein it belongs to the 
 Spirit of consolation, to the Spirit promised as a comforter. And this 
 is the next thing to be considered in our communion with the Holy 
 Ghost, — namely, what are the peculiar effects which he worketh in 
 us, and towards us, being so bestowed on us as was declared, and 
 working in the way and manner insisted on. Now, these are, — his 
 bringing the promises of Chiist to remembrance, glorifying him in 
 our hearts, shedding abroad the love of God in us, witnessing with us 
 as to our spuitual estate and condition, sealing us to the day of re- 
 demption (being the earnest of our inheritance), anointing us with 
 privileges as to their consolation, confimiing owe adoption, and being 
 present with ns in our supplications. Here is the wisdom of faith, — 
 to find out and meet with the Comforter in all these things ; not to 
 lose their sweetness, by lying in the dark [as] to their author, nor 
 coming short of the returns which are required of us. 
 
 CHAPTER IV. 
 
 The general consequences in the hearts of believers of the effects of the Holy 
 Ghost before mentioned — Consolation ; its adjuncts, peace, joy — How it is 
 wrought immediately, mediately. 
 
 Having proceeded thus far in discovering the way of our commu- 
 nion with the Holy Ghost, and insisted on the most noble and known
 
 £50 OF COMMUNION WITH THE HOLY GHOST. 
 
 effects that he produceth, it remains that it be declared what general 
 consequences of these effects there are brought forth in the hearts of 
 bohevorrf; and so we shall at least have made mention of the main 
 heads of his dispensation and work in the economy of gi'ace. Now, 
 these (as with the former) I shall do little more tlian name ; it being- 
 net at all in my design to handle the natures of them, but only to 
 show what respects they bear to the business in hand : — 
 ~1. Consolation is the first of these: "The disciples walked in the 
 fear of the Lord, and in the consolation of the Holy Ghost," Acts 
 ix. 31, T^ 'xapa/iXr^an roD ayiov Uvsv/J^urog. He is 6 '^rapdxXijrog, and 
 he gives crapaxM^^iv: from his work towards us, and in us, we have 
 comfort and consolation. This is the first general consequent of 
 his dispensation and work. Whenever there is mention made of 
 comfort and consolation in the Scripture given to the saints (as there 
 is most frequently), it is the proper consequent of the work of the 
 Holy Ghost towards them. Comfort or consolation in general, is the 
 setting and composing of the soul m rest and contentedness in the 
 midst of or from troubles, by the consideration or presence of some 
 good, M'herein it is interested, outweighing the evil, trouble, or per- 
 plexity that it hath to wrestle withal. Where mention is made of com- 
 fort and consolation, properly so called, there is relation to trouble or 
 perplexity; so the apostle, 2 Cor. i. 5, 6, "As the sufferings of Christ 
 abound in us, so our consolation also aboundeth by Christ." Suffer- 
 ing and consolation are opposed, the latter being a relief against the 
 former ; so are all the promises of comfort, and all the expressions of it, 
 in the Old and New Testament still proposed as reliefs against trouble. 
 And, as I said, consolation ariseth from the presence or considera- 
 tion of a greater good, that outbalances the evil or perplexity where- 
 with we are to contend. Now, in the effects or acts of the Holy Ghost 
 before mentioned lie all the springs of our consolation. There is no 
 comfort but from them; and there is no trouble that we may not 
 have comfort in and against by them. That a man may have con- 
 solation in any condition, nothing is required but the presence of a 
 good, rendering the evil wherewith he is ^^ressed inconsiderable to 
 him. Suppose a man under the greatest calamity that can possibly 
 befall a child of God, or a confluence of all those evils numbered by 
 Paul, Rom. viii. 35, etc. ; let this man have the Holy Ghost perform- 
 ing the works mentioned before towards him, and, in despite of all 
 his evils, his consolations will abound. Suppose him to have a sense 
 of the love of God all the while shed abroad in his heart, a clear 
 witness within that he is a child of God, accepted with him, that he 
 is sealed and mai'ked of God for his own, that he is an heir of all the 
 promises of God, and the like; it is impossible that man should not 
 triumph in all his tribulations.
 
 OF COMMUNION WITH THE HOLY GHOST. 251 
 
 From this rise of all our cousolatiou are those descriptions which 
 we have of it in the Scripture, fi'om its properties and adjuncts; as, — _ 
 
 (1.) It is abiding. Thence it is called " Everlasting consolation;'" 
 2 Thess. ii. 16, " God, even our Father, which hath loved us, and given 
 us everlasting consolation;'"' — that is, comfort that vanisheth not; and 
 that because it riseth from everlasting things. There may be some 
 perishing comfort given for a httle season by perishing things; but 
 abiding consolation, which we have by the Holy Ghost, is from thmgs 
 everlastmg: — everlasting love, eternal redemption, an everlasting 
 inheritance. 
 
 (2.) Strong. Heb. vi. 18, " That the heirs of the promise should 
 receive strong consolation." As strong opposition lies sometimes 
 against us, and trouble, whose bands are strong, so is our consolation 
 strong; it abounds, and is unconquerable, — lax^pa vapdxXriSig. It is 
 such as will make its way through all opposition ; it confirms, corro- 
 borates, and strengthens the heart under any evil ; it fortifies the soul, 
 and makes it able cheerfully to undergo any thing that it is called 
 unto : and that because it is from him who is strong. 
 
 (3.) It. is iwecious. Hence the apostle makes it the great motive 
 unto obedience, which he exhorts the Philippians unto, chap. ii. 1, 
 •' If there be any consolation in Christ;" — " If you set any esteem and 
 valuation upon this precious mercy of consolation in Christ, by those 
 comforts, let it be so with you." 
 
 And this is the first general consequent in the hearts of believers 
 of those great effects of the Holy Ghost before mentioned. Now, 
 this is so large and comprehensive, comprising so many of our con- 
 cernments in our walking with God, that the Holy Ghost receives 
 liLs denomination, as to the whole work he hath to perform for us, 
 from hence, — he is the Comforter; as Jesus Christ, from the v/ork of 
 redemption and salvation, is the Kedeemer and Saviour of his church. 
 Now, as we have no consolation but from the Holy Ghost, so all his 
 effects towards us have certainly this consequent more or less in 
 us. Yea, I dare say, whatever we have in the kinds of the things 
 iDofore mentioned that brings not consolation v/ith it, in the root at 
 least, if not in the ripe fruit, is not of the Holy Ghost. The way 
 whereby comfort issues out from those works of his, belongs to par- 
 ticular cases. The fellowship we have with him consists, in no small 
 portion of it, in the consolation we receive from him. This gives us 
 a valuation of his love; teacheth whither to make applications in our 
 distress, — Avhom to pray for, to pray to, — whom to wait upon, in per- 
 plexities. 
 
 2. Peace ariseth hence also. Eom. xv. 13, " The God of hope fill 
 you with all peace in believing, that you may abound in hope through 
 the power of the Holy Ghost." The power of the Holy Ghost is not
 
 252 OF coMxruNioN with the holy giicst. 
 
 only extended to hope, but to our peace also in believing. So is it 
 in the connection of those promises, John xiv. 26, 27, " I will give you 
 the Comfortt-r:" and what then? what follows that grant? " Peace," 
 caith he, " I leave with you ; my peace I give unto you." Nor doth 
 Cln-ist otherwise leave his peace, or give his peace unto them, but by 
 bestowing the Comforter on them. The peace of Christ consists in 
 the soul's sense of its acceptation with God in friendship. So is Christ 
 said to bo " our peace," Eph. ii. 14, by slaying the enmity between 
 Ood and us, and in taking aAvay the handwriting that was against us. 
 Eoni. V. 1, " Being justified by faith, we have peace with God." A 
 comfortable persuasion of our acceptation with God in Christ is the 
 bottom of this peace; it inwraps deliverance from eternal wrath, 
 hatred, curse, condemnation, — all sweetly affecting the soul and con- 
 science. 
 
 And this is a branch from the same root with that foregoing, — a 
 consequent of the effects of the Holy Ghost before mentioned. Sup- 
 pose a man chosen in the eternal love of the Father, redeemed by 
 the blood of the Son, and justified freely by the grace of God, so that 
 he hath a right to all the promises of the gospel ; yet this person can 
 by no reasonings nor arguings of his ov/n heart, by no considerations 
 of the promises themselves, nor of the love of God or grace of Christ 
 in them, be brought to any establishment in peace, until it be pro- 
 duced in him as a fruit and consequent of the work of the Holy 
 Ohost in him and towards him. " Peace" is the fruit of the Spirit, 
 Gal. v. 22. The savour of the Spirit is '"' life and peace," Rom. viii. 6. 
 All we have is from him and by him. 
 
 3. Joj/, also, is of this number. The Spirit, as was showed, is called 
 " The oil of gladness," Heb. i. 9. His anointing brings gladness with 
 it, Isa. Ixi. 3, " The oil of joy for mourning." " The kingdom of God 
 is righteousness, and peace, and joy in the Holy Ghost," Rom. xiv. 17; 
 "" Received the word with joy in the Holy Ghost," 1 Thess. i. 6, — 
 ^' with joy," as Peter tells believers, " unsj)eakable and full of glory," 
 1 Epist. i. 8. To give joy to the hearts of believers is eminently the 
 ■work of the Comforter; and this he doth by the particulars before 
 instanced in. That " rejoicing in hope of the glory of God," mentioned 
 Rom. V. 2, which carries the soul through any tribulation, even with 
 glorying, hath its rise in the Spirit's " shedding abroad the love of 
 God in our hearts," verse 5. Now, there are two' ways whereby the 
 Spirit worketh this joy in the hearts of believers : — 
 
 (1.) He doth it immediately hy himseli ; without the consideration 
 of any other acts or works of his, or the interposition of any reason- 
 ings, or deductions and conclusions. As in sanctification he is a 
 well of water springing up in the soul, immediately exerting his effi- 
 cacy and refreshment; so in consolation, he immediately works the 
 
 .\
 
 OF COMMUNION WITH THE HOLY GHOST. 253- 
 
 soul and minds of men to a joyful, rejoicing, and spiiitual frame, filling 
 them -with exultation and gladness; — not that this arises from our 
 reflex consideration of the love of God, but rather gives occasion 
 thereunto. When he so sheds abroad the love of God in our hearts, 
 and so fiUs them with gladness by an immediate act and operation 
 (as he caused John Baptist to leap for joy in the womb upon the 
 approach of the mother of Jesus), — then doth the soul, even from 
 hence, raise itself to a consideration of the love of God, whence joy 
 and rejoicing doth also flow. Of this joy there is no account to be 
 given, but that the Spirit worketh it when and how he will. He 
 secretly infuseth and distils it into the soul, prevailing agamst all fears 
 and sorrows, filling it with gladness, exultations; and sometimes with 
 unspeakable raptures of mind. 
 
 (2.) Mediately. By his other works towards us, he gives a sense 
 of the love of God, mth our adoption and acceptation with him ; and 
 on the consideration thereof enables us to receive it. Let what hath 
 been spoken of his operations towards us be considered, — what assur- 
 ance he gives us of the love of God ; what life, power, and security ; 
 what pledge of our eternal welfare, — and it will be easily perceived that 
 he lays a sufiicient foundation of this joy and gladness. Not that we 
 are able, upon any rational consideration, deduction, or conclusion, 
 that we can make from the things mentioned, to affect our hearts 
 Avith the joy and gladness intended ; it is left no less the proper work 
 of the Spirit to do it from hence, and by the intervenience of these 
 considerations, than to do it immediately without them. This pro- 
 cess of producing joy in the heart-, we have, Ps. xxiii. 5, 6, " Thou 
 anointest my head with oil." Hence is the conclusion, as in the way 
 of exultation, " Surely goodness and mercy shall follow me." Of this 
 eflfect of the Comforter, see Isa. xxxv. throughout. 
 
 4. Hope, also, is an effect of those workings of the Holy Ghost in us 
 and towards us, Kom. xv. 13. These, I say, are the general conse- 
 c^uents of the effects of the Holy Ghost upon the hearts of believers ; 
 which, if we might consider them in their offspring, with all the 
 branches that shoot out from them, in exultation, assurance, boldness, 
 confidence, expectation, glorying, and the like, it would appear how 
 far our whole communion with God is influenced by them. But I 
 only name the heads of things, and hasten to what remains. It is the 
 general and particular way of our communion with the Holy Ghost 
 that should nextly ensue, but that some other considerations neces- 
 sarily do here interpose themselves.
 
 254 OF COMMUNION WITH THE HOLY GHOST, 
 
 CHAPTER V. 
 
 Somo observations and inferences from discourses foregoing concerning the Spirit 
 
 The contempt of the whole administration of the Spirit by some — The vain 
 
 pretence of the Spirit liy others — The false spirit discovered. 
 
 This process being made, I sliould now show immediately, how we 
 hold the communion proposed with the Holy Ghost, in the thmgs 
 laid doA\Ti and manifested to contain his peculiar Avork towards us ; 
 Init there are some miscarriages in the world in reference unto this 
 dispensation of the Holy Ghost, both on the one hand and the other, 
 in contempt of his true work and pretence of that which is not, that 
 I cannot but remark in my passage : which to do shall be the busi- 
 ness of tliis chapter. 
 
 Take a view, then, of the state and condition of them who, pro- 
 fessing to believe the gospel of Jesus Christ, do yet contemn and 
 despise his Spirit, as to all its operations, gifts, graces, and dispensa- 
 tions to his churches and saints. Whilst Christ was in the world with 
 his disciples, he made them no greater promise, neither in respect of 
 their own good nor of carrying on the work which he had committed 
 to them, than this of giving them the Holy Gliost. Him he instruct- 
 eth them to pray for of the Father, as that which is needful for them, 
 as bread for children, Luke xi. 13. Him he promiseth them, as a 
 well of water springing up in them, for their refreshment, strength- 
 ening, and consolation unto everlasting life, John vii. 87-39 ; as also 
 to carry on and accomplish the whole work of the ministry to them 
 committed, John xvi. 8-11 ; with all those eminent works and privi- 
 leges before mentioned. And upon his ascension, this is laid as the 
 bottom of that glorious communication of gifts and gi'aces in his plen- 
 tiful effiision mentioned, Eph. iv, 8, 11, 12, — ^namely, that he had 
 received of the Father the promise of the Holy Ghost, Act ii. 83; 
 and that in such an eminent manner as thereby to make the greatest 
 and most glorious difference between the administration of the new 
 covenant and old. Especially doth the whole work of the ministry 
 relate to the Holy Ghost ; though that be not my present business to 
 evince. He calls men to that work, and they are separated unto him, 
 Acts xiii. 2 ; he furnisheth them with gifts and abilities for that em- 
 plojnnent, 1 Cor. xii. 7-10. So that the whole religion we profess, 
 T,-ithout this administration of the Spirit, is nothing ; nor is there any 
 fruit ■without it of the resurrection of Christ from the dead. 
 
 This being the state of things, — that in our worship of and obedi- 
 ence to God, in our OAvn consolation, sanctification, and ministerial em- 
 ployment, the Spirit is the principle, the life, soul, the all of the 
 v.'hole; yet so desperate hath been the malice of Satan, and vackcd-
 
 OF COMMUNION WITH THE HOLY GHOST. 263 
 
 ness of men, that their great endeavour hath heen to shut him quite 
 out of all gospel administrations. 
 
 First, his gifts and graces were not only decried, but almost ex- 
 cluded from the pubhc worship of the church, by the unposition of 
 an operose fomi of service, to be read by the minister; which to do 
 is neither a peculiar gift of the Holy Ghost to any, nor of the ministry 
 at all. It is marvellous to consider what pleas and pretences were 
 invented and used by learned men, — from its antiquity, its compo- 
 sure and approbation by martyrs, the beauty of uniformity in the 
 worship of God, estabhshed and pressed thereby, etc., — for the defence 
 and mamtenance of it. But the main argument they insisted on, 
 and the chief field wherein they expatiated and laid out aU their 
 eloquence, was the vain babblmg repetitions and folly of men pray- 
 ing by the Spirit. When once this was fallen upon, all (at least as 
 they supposed) was carried away before them, and their adversaries 
 rendered sufiiciently ridiculous : so great is the cunning of Satan, and 
 so unsearchable are the follies of the hearts of men. The sum of all 
 these reasonings amounts to no more but this, — " Though the Lord 
 Jesus Christ hath promised the Holy Ghost to be with his church to 
 the end of the world, to fit and furnish men with gifts and abilities 
 for the caiTying on of that worship which he requires and accepteth 
 at our hands, yet the work is not done to the purpose ; the gifts he 
 ]:)estows are not sufficient to that end, neither as to invocation nor 
 doctrine : and, therefore, Ave will not only help men by our directions, 
 but exclude them from thek exercise." This, I say, was the sum of 
 all, as I could undeniably evidence, vrere that my present business. 
 Vv^hat innumerable evils ensue on this principle, m a formal settmg 
 apart of men to the ministry who had never once "tasted of the 
 powers of the world to come," nor received any gifts from the Holy 
 Ghost to that purpose ; of ciying up and growing in an outside pom- 
 pous Y/orship, wholly foreign to the power and simplicity of the gos- 
 pel; of silencing, destroying, banishing, men v^hose ministry was 
 accompanied with the evidence and demonstration of the Spirit, — I 
 shall not need to declare. This is that I aim at, to point out the 
 public contempt of the Holy Ghost, his gifts and gi-aces, with their 
 administration in the church of God, that hath been found even where 
 the gospel hath been professed. 
 
 Again : it is a thing of most sad consideration, once to call to mind 
 the improvement of that principle of contempt of the Spirit m private 
 men and their ways. The name of the Spirit was gromi a term of 
 reproach. To plead for, or pretend to pray by, the Spirit, was enough 
 to render a man the object of scorn and reproach from aU sorts of 
 men, from the pulpit to the stage. " What ! you are full of the Spirit ; 
 you will pray by the Spirit; you have the gift: let us hear your non-
 
 25G Oi-' COMMUNION WITH THE HOLY GHOST. 
 
 gfusc ; " — aiul yet, perhaps, these men would think themselves A^^ronged 
 not to be accoiiuted Cliristiatis. Christians! yea, have not some pre- 
 tending themselves to be leaders of the flock,— yea, mounted a storey 
 or two above their brethren, and claiming a rule and government. 
 over them, — made it their business to scoff at and reproach tlie gifts 
 of the 8}nrit of God ? And if this were the frame of their spirit, 
 what might be expected from others of professed profaneness? It is- 
 not imaginable to what height of blasphemy the process in this kind 
 amoiuited. The Lord gi'ant there be nothmg of this cursed leaven 
 still remaining amongst us! Some bleatings of ill importance^ are 
 sometimes heard. Is this the fellowship of tlie Holy Ghost that be- 
 lievers are called unto ? Is this the due entertainment of him whom 
 our Saviour promised to send for the supply of his bodily absence, so. 
 as we might be no losers thereby? Is it not enough that men should 
 be contented with such a stupid blindness, as, being called Christians, 
 to look no farther for their comfort and consolation than moral con- 
 siderations common to heathens would lead them, when one infinitely 
 holy and blessed person of the Trinity hath taken this ofifice upon 
 him to be our comforter, but they must oppose and despise him 
 also? Nothing more discovers how few there are in the world that 
 have interest in that blessed name whereby we are all called. But 
 this is no place to pursue this discourse. The aim of this discourse 
 is, to e\duce the folly and madness of men in general, who profess to 
 own the gospel of Christ, and yet condemn and despise his Spirit, in 
 whomsoever he is manifested. Let us be zealous of the gifts of the 
 Spirit, not envious at them. 
 
 From Avhat hath been discoursed we may also try the spirits that 
 are gone abroad in the v/orld, and which have been exercising them- 
 selves, at several seasons, ever since the ascension of Christ. The 
 iniquity of the generation that is past and passing away lay in open, 
 cursed opposition to the Holy Ghost. God hath been above them, 
 wherein they behaved themselves presumptuously. Satan, whose 
 desigii, as he is god of this world, is to be uppermost, not to dwell 
 wholly in any form cast down by the providence of God, hath now 
 transfonned himself into an angel of light ; and he will pretend the 
 Spirit also and only. But there are " seducing spirits," 1 Tim. iv. 1 ; 
 and we have a " command not to believe every spirit, but try the 
 spirits," 1 John iv. 1 : and the reason added is, " Because many false 
 prophets are gone out into the world;" — that is, men pretending to the 
 revelation of new doctrines by the Spirit; whoso deceits in the first 
 church Paul intimateth, 2 Thess. ii. 2; calling on men not to be 
 " shaken in mind by spirit." The truth is, the spirits of these days are 
 so gross, that a man of a very easy discerning may find them out;, 
 ' Imj^ortance, in an obsolete sense of the word, mjiort or meaning. — Ed.
 
 OF COMMUNION WITH THE HOLY GHOST. 257 
 
 and yet their delusion so strong, that not a few are deceived. This 
 is one thing that lies evident to every eye, — that, according to his 
 wonted course, Satan, with his delusions, is run into an extreme to 
 his former actings. 
 
 Not long since, his great design, as I manifested, was to cry up 
 ordinances without the Spirit, casting all the reproach that he could 
 upon him ; — now, to cry up a spirit without and against ordinances, 
 casting all reproach and contempt possible upon them. Then, he 
 would have a ministry without the Spirit; — now, a Spirit without a 
 ministry. Then, the reading of the word might suffice, without either 
 preaching or praying by the Spirit ; — now, the Spirit is enough, with- 
 out reading or studying the word at all. Then, he allowed a literal 
 embracing of what Christ had done in the flesh ; — now, he talks of 
 Christ in the Spirit only, and denies him to be come in the flesh, — 
 the proper character of the false spirit we are warned of, 1 John iv. 1. 
 Now, because it is most certain that the Spirit which we are to hear 
 and embrace is the Spirit promised by Christ (which is so clear, that 
 him the Montanists' paraclete, yea, and Mohammed, pretended him- 
 self to be, and those of our days affirm, who pretend the same), let 
 us briefly try them by some of the effects mentioned, which Christ 
 hath promised to give the Holy Ghost for: — 
 
 The first general effect, as was observed, was this, — that he should 
 bring to remembrance the things that Christ spake, for our guidance 
 and consolation. This was to be the work of the Holy Ghost to- 
 wards the apostles, who were to be the penmen of the Scriptures: 
 this is to be his Avork towards believers to the end of the world. Now, 
 the things that Christ hath spoken and done are " written that we 
 might believe, and beheving, have life through his name," John xx. 
 31 ; they are written in the Scripture. This, then, is the work of the 
 Spirit which Christ hath promised;— he shall bring to our remem- 
 brance, and give us understanding of the words of Christ in the 
 Scripture, for our guidance and consolation. Is this, now, the work 
 of the spirit which is abroad in the world, and perverteth many? 
 Nothing less. His business is, to decry the things that Christ hath 
 spoken which are written in the word; to pretend new revelations 
 of his own; to lead men from the written word, wherein the whole 
 work of God and all the promises of Christ are recorded. 
 
 Again: the work of the Spirit promised by Christ is to glorify him: 
 " He shall glorify me; for he shall receive of mine, and shall show it 
 unto you," John xvi. 14. Him who was to suffer at Jemsalem, who 
 tlien spake to his disciples, it was to make him glorious, honourable, 
 and of high esteem in the hearts of believers; and that by showing his 
 things (his love, kindness, _gi-acc, and purchase) unto them. This is 
 the work of the Spirit. The work of the spiiit that is gone abroad, 
 
 VOL. II. ^^
 
 253 OF COMMUNION WITH THE HOLY GHOST. 
 
 is to i^lorify itdclf, to decry and render contemptible Christ tLal; 
 suflorod for lis, under the name of a Christ without us; which it 
 slights and despiseth, and that professedly. Its own glory, its own ho- 
 nour, is all that it aims at; wholly inverting the order of the divine 
 dispensations. The fountain of all being and lying in the Father's 
 love, the Son came to glorify the Father. He still says, " I seek not 
 mine ovm glory, but the glory of him that sent me." The Son having 
 carried on the work of redemption, was now to be glorified Avith the 
 Father, So he prays that it might be, John xvii. 1, *' The hour is 
 come, glorify thy Son ;" and that with the glory which he had before 
 the world Vt'as, when his joint counsel was in the carrying on the Father's 
 love. Wherefore the Holy Ghost is sent, and his work is to glorify the 
 Sou. But now, as I said, we have a spirit come forth whose whole busi- 
 ness is to glorify himself; whereby we may easily know whence he is. 
 
 Furthermore : the Holy Ghost sheds abroad the love of God in our 
 hearts, as was declared, and thence fills them with joy, peace, and 
 hope; quieting and refreshing the hearts of them in whom he dwells; 
 giving them liberty and rest, confidence, and the boldness of children. 
 This spirit Avhereof men now boast is a spirit of bondage, whose ut- 
 most work is to make men quake and tremble ; casting them into an 
 im-son-like frame of spirit, driving them up and down with horror and 
 bondage, and drinking up their very natural spirits, and making 
 their whole man wither away. There is scarce any one thing that 
 more evidently manifesteth the spirit whereby some are now acted 
 not to be the Comforter promised by Christ, than this, — that he is 
 a spirit of bondage and slavery in them in whom he is, and a spirit 
 of cruelty and reproach towards others; in a direct oi:»position to the 
 Holy Ghost in believers, and all the ends and purposes for which, as 
 a spirit of adoption and consolation, he is bestowed on them. 
 
 To give one instance more : the Holy Ghost bestowed on believers 
 is a Spuit of prayer and supplication ; as vras manifested. The spirit 
 wherewith we have to do, pretends the carrying men above such low 
 and contemptible means of communion v/ith God. In a word, it v/ere 
 a very easy and facile task, to pass through all of the eminent effects 
 of the Holy Ghost in and towards believers, and to manifest that 
 the pretending spirit of our days comes in a direct opposition and 
 contradiction to every one of them. Thus hath Satan passed from 
 one extreme to another, — from a bitter, wretched opposition to the 
 Spirit of Christ, unto a cursed pretending to the Spirit; still to the 
 same end and purpose. 
 
 I might give sundry other instances of the contempt or abuse of 
 the dispensation of the Spirit. Those mentioned are the extremes 
 "whereunto all other are or may be reduced; and I will not farther 
 divert from that which lies directly in my aim.
 
 OF COMMUNION WITH THE HOLY GHOST. 259 
 
 CHAPTER VI. 
 
 Of particular conununlon with the Holy Ghost— Of preparation thereunto— Va- 
 luation of the benefits we receive by him— What it is he comforts, us in and 
 against; wheremth; how. 
 
 The way being thus made plain for us, I come to show how we 
 hold particular communion with the Holy Ghost, as he is promised 
 of Christ to be our comforter, and as working out our consolation 
 by the means formerly insisted on. Now, the first thmg I shall do 
 herein, is the proposal of that which may be some preparation to the 
 duty under consideration; and this by leadmg the souls of believers 
 to a due valuation of this work of his towards us, whence he is called 
 our Comforter. 
 
 To raise up our hearts to this frame, and fit us for the duty in- 
 tended, let us consider these three things: — 
 
 First, What it is he comforts us against. 
 
 Secondly, Wherewith he comforts us. 
 
 Thirdly, The 'principle of all his actings and operations in us 
 for our consolation. 
 
 First. There are but three things in the whole course of our 
 pilgrimage that the consolations of the Holy Ghost are useful and 
 necessary in : — 
 
 1. In our afflictions. Affliction is part of the provision that God 
 hath made in his house for his children, Heb. xii. 5, 6. The great 
 variety of its causes, means, uses, and effects, is generally known. 
 There is a measure of them appointed for every one. To be wholly 
 without them is a temptation; and so in some measure an affliction. 
 That v/hich I am to speak unto is, that in all our afliictions we need 
 the consolations of the Holy Ghost. It is the nature of man to relieve 
 himself, when he is entangled, by all ways and means. According as 
 men's natural spirits are, so do they manage themselves under pres- 
 sures. " The spirit of a man will bear his infirmity;" at least, will 
 struggle with it. 
 
 There are two great evils, one of which does generally seize on men 
 under their afflictions, and keep them from a due management of 
 them. The apostle mentioneth them both, Heb. xii. 5, Mv, oXiyuipu 
 rraibiiai Kvpiov, //.rjSs r/.X-oov, v-tt avTov ikiyyjuizwc^ — " Despise not the 
 chastisement of the Lord; neither faint when thou art reproved." 
 One of these extremes do men usually fall into; either they despise 
 the Lord's correction, or sink under it 
 
 (1.) Men despise it. They account that which befalls them to be 
 a light or common thing; they take no notice of God in it; they can
 
 '2C)0 or COMMUNION with the holy ghost. 
 
 shift with it well ouougli: they look on instruments, second causes; 
 provide for their own defeuce and vindication with little regard to 
 God or his hand in their affliction. And the gi'ound of this is, be- 
 cause they take in succours, in their trouble, that God will not mix 
 liis grace withal ; they fix on other remedies than what he hath ap- 
 pointed, and-utterly lose all the benefits and advantage of their aftlic- 
 tion. And so shall every man do that relieves himself from any thing 
 but the consolations of the Holy Ghost. 
 
 (2.) Men faint and sink under their trials and afflictions ; which 
 the apostle forther reproves, verse 12. The first des2:)ise the assist- 
 ance of the Holy Ghost through pride of heart; the latter refuse it 
 through dejectedness of spirit, and sink under the weight of their 
 troubles. And who, almost, is there that offends not on one of these 
 hands? Had we not learned to count light of the chastisements of 
 the Lord, and to take little notice of his dealings with us, we should 
 find the season of our afflictions to comprise no small portion of our 
 pilgTimage. 
 
 Now, there is no due management of our souls under any afflic- 
 tion, so that God may have the glory of it, and ourselves any spiritual 
 benefit or improvement thereby, but by the consolations of the Holy 
 Ghost. All that our Saviour promiseth his disciples, when he tells 
 ihem of the great trials and tribulations they were to undergo, is, 
 "I will send you the Spirit, the Comforter; he shall give you peace 
 in me, when in the world you shall have trouble. He shall guide 
 ,and direct, and keep you in all your trials."' And so, the apostle tells 
 us, it came to pass, 2 Cor. i. 4-6; yea, and this, under the greatest 
 afflictions, will carry the soul to the highest joy, peace, rest, and con- 
 tentment. So the same apostle, Rom. v. 3, " We glory in tribula- 
 tions." It is a great expression. He had said before, " We rejoice 
 in hope of the glory of God," verse 2. Yea, but what if manifold 
 afflictions and tribulations befall us? " Why, even in them also we 
 glory," saith he ; "we glory in our tribulations." But whence is it 
 that our spirits are so borne up to a due management of afflictions, 
 as to glory in them in the Lord? He tells us, verse 5, it is from the 
 " shedding abroad of the love of God in our hearts by the Holy 
 Ghost." And thence are believers said to " receive the word in much 
 affliction, with joy of the Holy Ghost," 1 Thess. i. 6; and to "take 
 joyfully the spoiling of their goods." This is that I aim at:— there 
 is no management nor improvement of any affliction, but merely and 
 solely by the consolations of the Holy Ghost. Is it, then, of any 
 esteem or value unto you that you lose not all your trials, tempta- 
 tions, and aftlictions ? — learn to value that whereby alone they are 
 rendered useful. 
 
 2. Sin is the second burden of our lives, and much the greatest.
 
 OF COMMUNION WITH THE HOLY GHOST. 261 
 
 Unto this is this consolation peculiarly suited. So Heb. vi. 17, 18, 
 an allusion is taken from the manslayer under the law, who, having 
 killed a man unawares, and brought the guilt of his blood upon him- 
 self, fled with speed for his dehverance to the city of refuge. Our 
 great and only refuge from the guilt of sin is the Lord Jesus Christ; 
 in our flying to him, doth the Spirit administer consolation to us. 
 A sense of sin fills the heart with troubles and disquietness; it is the 
 Holy Ghost which gives us peace in Christ; — that gives an appre- 
 hension of Avrath; the Holy Ghost sheds abroad the love of God in 
 our hearts ; — from thence doth Satan and the law accuse us, as ob- 
 jects of God's hatred ; the Spirit bears witness with our spuits that we 
 axe the children of God. There is not any one engine or instrument 
 that sin useth or sets up against our peace, but one effect or other of 
 the Holy Ghost towards us is suited aud fitted to the casting of it 
 do^^^l. 
 
 S. In the whole course of our obedience are his consolations neces- 
 sary also, that we may go through with it cheerfully, willingly, pa- 
 tiently to the end. This will afterward be more fully discovered, as 
 to particulars, when I come to give directions for our communion 
 with this blessed Comforter. In a word, in all the concernments of 
 this life, and in our whole expectation of another, we stand in need 
 of the consolations of the Holy Ghost. 
 
 Without them, we shall either despise afflictions or faint under 
 them, and God be neglected as to his intendments in them. 
 
 Without them, sin will either harden us to a contempt of it, or cast 
 us down to a neglect of the remedies graciously provided against it. 
 
 Without them, duties will either puff us up with pride, or leave us 
 Avithout that sweetness which is in new obedience. 
 
 Without them, 23ros2Jeriti/ will make us carnal, sensual, and to take 
 up our contentment in these things, and utterly Aveaken us for the 
 trials of adversity. 
 
 AVithout them, the comforts of our relations will separate us from 
 God, and the loss of them make our hearts as Nabal's. 
 
 Without them, the calamity of the church will overwhelm us, and 
 the prosperity of the church will not concern us. 
 
 Without them, we shall have wisdom for no work, peace in no 
 condition, strength for no duty, success in no trial, joy in no state, — 
 no comfort in life, no light in death. 
 
 Now, our afflictions, our sins, and our obedience, with the attend- 
 ancies of them respectively, are the great concernments of our lives. 
 What we are in reference unto God is comprised in them, and the 
 due management of them, with their contraries, which come under 
 the same rule ; through all these doth there run a line of consolation 
 from the Holy Ghost, that gives us a joyful issue throughout. How
 
 -26-2 Ol- COMMUNION WITH THE HOLT GHOST. 
 
 sad is tlie condition of poor souls destitute of these consolations! 
 What poor shifts are they forced to betake themselves unto ! what 
 giants have they to encounter in their own strength ! and whether 
 they are conquered or seem to conquer, they have nothing but the 
 misery of their trials! 
 
 The SECOND thing considerable, to teach us to put a due valuation 
 on the consolations of the Holy Ghost, is the matter of them, or that 
 wherewith he comforts us. Now, this may be referred to the two heads 
 tliat I have formerly treated of,— the love of the Father, and the 
 <T-race of the Son. All the consolations of the Holy Ghost consist in 
 his acquainting us with, and communicating unto us, the love of the 
 Father and the grace of the Son; nor is there any thing in the one 
 or the other but he makes it a matter of consolation to us : so that, 
 indeed, we have our communion with the Father in his love, and the 
 Son in his grace, by the operation of the Holy Ghost. 
 
 1. He communicates to us, and acquaints us with, the love of the 
 Father. Having informed his disciples with that ground and foun- 
 dation of their consolation which by the Comforter they should re- 
 ceive, our blessed Saviour (John xvi. 27) shuts up all in this, " The 
 Father himself loveth you." This is that which the Comforter is 
 given to acquaint us withal, — even that God is the Father, and that 
 he loves us. In particular, that the Father, the first person in the Tri- 
 nity, considered so distinctly, loves us. On this account is he said so 
 often to come forth from the Father, because he comes in pursuit of 
 his love, and to acquaint the hearts of believers therewith, that they 
 may be comforted and established. By persuading us of the eternal 
 and unchangeable love of the Father, he fills us with consolation. 
 And, indeed, all the effects of the Holy Ghost before mentioned have 
 their tendency this way. Of this love and its transcendent excel- 
 lency you heard at large before. Whatever is desirable in it is thus 
 communicated to us by the Holy Ghost. A sense of this is able not 
 only to relieve us, but to make us in eveiy condition to rejoice with 
 joy unspeakable and glorious. It is not with an increase of com, 
 and wine, and oil, but with the shining of the countenance of God 
 upon us, that he comforts our souls, Ps. iv. 6, 7. " The world hateth 
 me," may such a soul as hath the Spirit say; " but my Father' loves 
 me. Men despi.se me as a hypocrite; but my Father loves me as a 
 child. I am poor in this world ; but I have a rich inheritance in the 
 love of my Father. I am straitened in all things ; but there is bread 
 enoitr/h in my Father's house. I mourn in secret under the power 
 of my lusts and sin, where no eyes see me; but the Father sees me, 
 and is full of compassion. With a sense of his kindness, which is 
 better than life, I rejoice in tribulation, glory in affliction, triumph as 
 a conqueror. Thou<;h I am killed all the day long, all my soitows
 
 OF COMMUNION WITH THE HOLY GHOST. 263 
 
 have a bottom that may be fatliomed, — my trials, hounds that may be 
 compassed ; but the breadth, and depth, and height of the love of the 
 Father, who can express?" I might render glorious this way of the 
 Spirit's comforting us with the love of the Father, by comparing it 
 with all other causes and means of joy and consolation whatever; and 
 .so discover their emptiness, its fulness, — theu' nothingness, its being 
 all ; as also by reveahng the properties of it before rehearsed. 
 
 2. Again : he doth it Dy communicating to us, and acquainting us 
 Vvith, the grace of Christ, — all the fruits of his purchase, all the desire- 
 ableness of his person, as we are interested in hun. The grace of 
 Christ, as I formerly discoursed of at large, is referred to two heads, — 
 the grace of his person, and of his office and work. By both these 
 doth the Holy Ghost administer consolation to us, John xvi. 14. He 
 glorifies Christ by revealing his excellencies and deshableness to be- 
 lievers, as the " chiefest of ten thousand, — altogether lovely ;" and 
 then he shows them of the things of Christ, — his love, grace, all the 
 fruits of his death, suffering, resurrection, ard intercession: and with 
 tliese supports theh hearts and souls. And here, whatever is of 
 refreshment in the pardon of sin, deliverance from the curse, and 
 v.'rath to come, in justification and adoption, with the innumerable 
 jDrivileges attending them in the hope of glory given unto us, comes 
 in on this head of account. 
 
 Thirdly. The principle and fountain of all his actings for our 
 consolation comes next under consideration, to the same end; and 
 this leads us a little nearer to the communion intended to be directed 
 in. Now, this is his own great love and infinite condescension. He 
 willingly proceedeth or comes forth from the Father to be our com- 
 forter. He knew what we were, and what we could do, and what 
 would be our dealings with him, — he knew we would grieve him, 
 provoke him, quench his motions, defile his dwelling-place; and yet 
 he would come to be our comforter. Want of a due consideration of 
 this great love of the Holy Ghost weakens all the principles of our 
 obedience. Did this dwell and abide upon our hearts, what a dear 
 valuation, must we needs put upon all his operations and actings to- 
 wards us ! Nothing, indeed, is valuable but what comes from love and 
 good-wilL This is the way the Scripture takes to raise up our hearts 
 to a right and due estimation of our redemption by Jesus Christ. It 
 tells us that he did it freely ; that of his own will he hath laid down his 
 Hfe; that he did it out of love.^ " In this was manifested the love o^. 
 God, that he laid down his life for us ;" " He loved us, and gave himself 
 for us;" " He loved us, and washed us from our sins in his own blood." 
 Hereunto it adds our state and condition, considered as he undertook 
 for us, — sinners, enemies, dead, alienated ; then he loved us, and died 
 1 John i\'. 9, iii. \C>; Gal. ii. 20; Ilov. i. 5.
 
 26i or COMMUNION WITU TJIE UOLY GHOST. 
 
 lor us, and washed us with his Llood. May we not hence, also, have- 
 a vahiation of the dispensation of the Spirit for our consolation? He 
 proceeds to that cud from the Father; he distributes as he will, works 
 as he plcaseth. And what are we, towards whom he carrieth on this 
 work? Fro ward, perverse, unthankful; grieving, vexing, provokmg 
 him. Yet in his love and tenderness doth he continue to do us good. 
 Let us by faith consider this love of the Holy Ghost. It is the head 
 and source of all the communion we have with him in this life. This 
 IS, as I said, spoken only to prepare our hearts to the communion 
 proposed ; and what a little portion is it of wha^; might be spoken ! 
 How might all these considerations be aggi'avated ! what a number- 
 less number might be added ! It suffices that, from what is spoken, 
 it appears that the work in hand is amongst the gxeatest duties and 
 most excellent privileges of the gospel. 
 
 CHAPTER VII. 
 
 The general ways of the saints' acting in communion Avith the Holy Ghost. 
 
 As in the account given of the actings of the Holy Ghost in us, 
 ■we manifested fu'st the general adjuncts of his actings, or the manner 
 thereof; so now, in the description of the returns of our souls to hira,. 
 I shall, in the first place, propose the general actings of faith in refer- 
 ence to this work of the Holy Ghost, and then descend unto parti- 
 culars. Now, there are three general ways of the soul's dejjortment 
 in this communion, expressed all negatively in the Scripture, but all 
 including positive duties. Now these are, — First, JS^ot to grieve him. 
 Secondly, Not to quench his motions. Thirdly, Not to resist him. 
 
 There are three things considerable in the Holy Ghost: — 1. His 
 person, as dwelling in us; 2. His actings hy grace, or his motions; 
 3. His working in the ordinances of the word, and the sacraments; — 
 all for the same end and purpose. 
 
 To these three are the three cautions before suited: — 1. Not to 
 grieve him, in respect of his loerson dwelling in us. 2. Not to 
 quench him, in respect of the actings and motions of his grace. 
 3. Not to resist him, in respect of the ordinances of Christ, and 
 his gifts for their adiiiinistration. Now, because the whole general 
 duty of believers, in their communion with the Holy Ghost, is com- 
 prised in these three things, I shall handle them severally: — 
 
 1. The first caution concerns his person immediately, as dwell- 
 ing in us. It is given, Eph. iv. SO, " Grieve not the Holy Spirit of
 
 OF COMMUNION WITH THE HOLY GHOST. 265 
 
 God/' There is a complaint, Isa. Ixiii. 10, of them who vexed or 
 grieved the Spirit of God ; and from thence doth this caution seem 
 to be taken. That it is the person of the Holy Ghost which is here 
 intended, is evident, — 
 
 (1.) From the phrase, or manner of expression, with a double 
 article, Th TLviv/jbo. rh dyiov, — "That Holy Spirit;" and also, — 
 
 (2.) From the work assigned to him in the following words, of 
 "sealing to the day of redemption;" which, as hath been manifested, 
 is the work of the Holy Ghost. Now, whereas this may be under- 
 stood of the Spirit in others, or in ourselves, it is evident that the 
 apostle intends it in the latter sense, by his addition of that signal 
 and eminent privilege which we ourselves enjoy by him: he seals us 
 to the day of redemption. 
 
 Let us see, then, the tendency of this expression, as comprising the 
 first general rule of our communion with the Holy Ghost, — " Grieve 
 not the Spirit." 
 
 The term of "grieving," or affecting with soitow, may be con- 
 sidered either actively, in respect of the persons grieving; or passively, 
 in respect of the persons grieved. In the latter sense the expression 
 is metaphorical. The Spirit cannot be grieved, or affected with sor- 
 row ; which infers alteration, disappointment, v/eakness, — all incom- 
 patible with his infinite perfections; yet men may actively do that 
 which is fit and able to grieve any one that stands affected towards 
 them as doth the Holy Ghost. If he be not giieved, it is no thanks 
 to us, but to his own unchangeable nature. So that there are two 
 thiugs denoted in this expression : — 
 
 First, That the Holy Ghost is affected towards us as one that is 
 loving, careful, tender, concerned in our good and well-doing; and 
 therefore upon our miscamages is said to be grieved: as a good 
 friend of a kind and loving nature is apt to be on the miscarriage 
 of him whom he doth affect. And this is that we are principally to. 
 regard in this caution, as the ground and foundation of it, — the love, 
 Idndness, and tenderness of the Holy Ghost unto u.s. " Grieve him not." 
 
 Secondly, That we may do those things that are proper to grieve 
 him, though he be not passively giieved ; our sin being no less therein 
 than if he were grieved as we are. Now, how this is done, how the 
 Sphit is grieved, the apostle declareth in tlie contexture of that dis- 
 course, verses 21-24-. He presseth to a progress in sanctification, 
 and all the fruits of regeneration, verses 25-29. He dehorts from 
 sundry particular evils that were contrary thereto, and then gives the 
 general enforcement of the one and the other, " And grieve not the 
 Holy Spirit of God ;" that is, by coming short of that universal sanc- 
 tification which our planting into Christ doth require. The jjositive 
 duty included in this caution, of not grieving the Holy Spirit, is this, —
 
 266 OF COMMUNION AVITII THE HOLY GHOST. 
 
 that we pursue universal holiness with regard uuto, and uj^on the 
 account of, the love, kindness, and tenderness, of the Holy Ghost. 
 This is the foundation of our communion we have in general. When 
 the soul considers the love, kindness, and tenderness of the Holy 
 Ghost unto him; when he considers all the fruits and acts of his love 
 and good-will towards him; and on that account, and under that con- 
 sideration, because he is so concerned in our ways and walkings, to 
 abstain from evils, and to walk in all duties of holiness, — this is to 
 have communion with him. This consideration, that the Holy Ghost, 
 who is our comforter, is delighted with our obedience, grieved at our 
 evils and follies, being made a continual motive to, and reason of, 
 our close walking with God in all holiness, is, I say, the first general 
 way of our communion with him. 
 
 Here let us fix a little. We lose both the jyower and pleasure of 
 our obedience for want of this consideration. We see on what ac- 
 count the Holy Ghost undertakes to be our comforter, by what ways 
 and means he performs that office towards us; what an unworthy 
 thing it is to grieve him, who comes to us on purpose to give us con- 
 solation ! Let the soul, in the whole course of its obedience, exercise 
 itself by faith to thoughts hereof, and lay due weight upon it : " The 
 Holy Ghost, in his infinite love and* kindness tov/ards me, hath con- 
 descended to be my comforter; he doth it willingly, freely, powerfully. 
 What have I received from him ! in the multitude of my perplexities 
 how hath he refreshed my soul ! Can I live one day without his 
 consolations? And shall I be regardless of him in that wherein he 
 is concerned? Shall I grieve him by negligence, sin, and folly? 
 Shall not his love constrain me to walk before him to all well-pleas- 
 ing?" So have we in general fellowship with him. 
 
 2. The second is that of 1 Thess. v. 19, "Quench not the Spirit." 
 There are various thoughts about the sense of these words. " The 
 Spirit in others, that is, their spiritual gifts," say some; but then 
 it falls in with what follows, verse 20, " Despise not prophesyings." 
 "The light that God hath set up in our heorts," say others; but 
 where is that called absolutely 1h llvivfia, — "The Spirit?" It is 
 the Holy Ghost himself that is here intended, not immediately, in 
 respect of his person (in which regard he is said to be grieved, wliich 
 is a personal affection); but in respect of his motions, actings, and 
 operations. The Holy Ghost was typified by the fire that was always 
 kept alive on the altar. He is also called a " Spirit of burning." 
 The reasons of that allusion are manifold ; not now to be insisted on. 
 Now, the opposition that is made to fire in its actings, is by quench- 
 ing. Hence the opposition made to the actings of the Holy Ghost 
 are called " quenching of the Spirit," as some kind of wet wood will 
 do, when it is cast into the fire. Thence are we said, in pursuance
 
 OF COMMUNION WITH THE HOLY GHOST. 267' 
 
 of the same metaphor, ava.'(o]'rvps7v, — to " stir up with new fire/' the 
 gifts that are in us. The Holy Ghost is striving with us, acting in 
 us, moving variously for our growth in grace, and bringing forth 
 fruit meet for the principle he hath endued us withal. " Take heed," 
 saith the apostle, " lest, by tlie power of your lusts and temptations, 
 you attend not to his workings, but hinder him in his good-will 
 towards you ; that is, what in you lieth." 
 
 This, then, is the second general rule for our communion with the 
 Holy Ghost. It respects his gi"acious operations in us and by us. 
 There are several and various ways whereby the Holy Ghost is said 
 to act, exert, and put forth his power in us; partly by moving upon 
 and Stirling up the grace we have received; partly by new supplies 
 of grace from Jesus Cln-ist, falling in with occasions for their exercise, 
 raising good motions immediately or occasionally within us; — all 
 tending to our furtherance in obedience and walking with God. All 
 these are we carefully to observe and take notice of, — consider the 
 fountain whence they come, and the end which they lead us unto. 
 Hence have we communion with the Holy Ghost, when we can con- 
 sider him by faith as the immediate author of all supplies, assistances, 
 and the whole relief we have by grace ; of all good actings, risings, 
 "motions in our hearts ; of all strivings and contendings against sin. 
 When we consider, I say, all these his actings and workings in their 
 tendency to our consolation, and on tliat account are careful and 
 • watchful to improve them all to the end aimed at, as coming from 
 him who is so loving, and kind, and tender to us, we have commu- 
 nion v/ith him. 
 
 This is that which is intended, — every gracious acting of the blessed 
 Spirit in and towards our souls, is constantly by faith to be considered 
 as coming from him in a pecuUar manner; his mind, his good-will is 
 to be observed therein. Hence, care and diligence for the improve- 
 ment of every motion of his will arise ; thence reverence of his pre- 
 sence Avith us, with due spiritual regard to his holiness, doth ensue, 
 and our souls are wonted to intercourse with him. 
 
 8. The third caution concerns him and his luork, in the dispen- 
 sation of that great ordinance oftJie word. Stephen tells the Jews, 
 Acts vil 51, that they " resisted the Holy Ghost." How did they 
 do it? Why, as their fathers did it: "As your fathers did, so do 
 ye." How did their fathers resist the Holy Ghost? Verse 52, " They 
 persecuted the prophets, and slew them;" their opposition to the 
 prophets in preaching the gospel, or their showing of the coming of 
 the Just One, was their resisting of the Holy Ghost. Now, the Holy 
 Ghost is said to be resisted in the contempt of the preaching of the 
 word ; because the gift of preaching of it is from him. ^ " The mani- 
 festation of the Spirit is given to profit." Hence, when our Saviour 
 
 ' 1 Cor. xii 7.
 
 -dS of communion with the holy ghost. 
 
 promiseth the Spiint to liis disciples, to be present with them for the 
 conviction of tlio world, he tolls them he will give them a mouth and 
 wis?doni, which tlicir adversaries shall not be able to gainsay nor re- 
 sist, Luke xxi. 15; concerning which, in the accomplishment of it in 
 Stephen, it is said that they " were not able to resist the Spirit by 
 which he spake," Acts vi. 10. The Holy Ghost then setting up a mi- 
 nistry in the cliurch, separating men thereto, furnishing them with 
 gifts'and abilities for the dispensation of the word ; the not obeying of 
 that word, opposing of it, not falling down before it, is called resisting 
 of the Holy Ghost. This, ha the examples of the wickedness of others, 
 are we cautioned against. And this inwraps the third general rule 
 of oiu" communion with the Holy Ghost: — in the dispensation of the 
 word of the gospel, the authority, wisdom, and goodness of the Holy 
 Ghost, in furnishing men with gifts for that end and purpose, and 
 liis presence with them, as to the virtue thereof, is to be eyed, and 
 subjection given unto it on that account. On this reason, I say, on 
 this ground, is obedience to be yielded to the word, in the minis- 
 terial disjjensation thereof, — because the Holy Ghost, and he alone, 
 doth furnish with gifts to that end and purpose. When this conside- 
 ration causeth us to fall low before the word, then have we commu- 
 nion with the Holy Ghost in that ordinance. But this is commonly 
 spoken unto. 
 
 CHAPTER VIII. 
 
 Particular directions for communion with the Holy Ghost. 
 
 Before I name particular directions for our communion with the 
 Holy Ghost, I must premise some cautions, as far as the directions 
 to be given, concerning his worship. 
 
 First. The divine nature is the reason and cause of all worship; 
 so that it is unpossible to tuorship any one person, and not worship 
 the xuhole Trinity. It is, and that not without ground, denied by the 
 schoolmen, that i\\e formal reason and object of divine worship is in 
 the persons precisely considered; that is, under the formally-con- 
 stitutive reason of their personality, which is their relation to each 
 other. But this belongs to the divine nature and essence, and to their 
 distinct persons as they are identified with the essence itself Hence 
 is that way of praying to the Trinity, by the repetition of the same 
 petition to the several persons (as in the Litany), groundless, if not 
 impious. It supposeth that one person is worshipped, and not an- 
 other, when each person is worshipped as God, and each person is 
 so; — as though we first should desire one thing of the Father, and
 
 OF COMMUNION WITH THE HOLY GHOST. 269 
 
 be heard and granted by him, then ask the same thing of the Son, 
 and so of the Holy Ghost; and so act as to the same thing three dis- 
 tinct acts of worship, and expect to be heard and have the same thing 
 granted three times distinctly, when all the works of the Trinity, ad 
 extra, are indivisible. 
 
 The proper and peculiar object of divine worship and invocation 
 is the essence of God, in its infinite excellency, dignity, majesty, and 
 its causality, as the first sovereigTi cause of all things. Now, this is 
 common to all the three persons, and is proper to each of them ; not 
 formally as a person, but as God blessed for ever. All adoration 
 respects that which is common to all ; so that in each act of adoration 
 and worship, all are adored and worshipped. The creatures worship 
 their Creator; and a man, him in v/hose image he was created, — 
 namely, him '•'from whom descendeth every good and perfect gift:" 
 all this describing God as God. Hence, — 
 
 Secondly. When we begin our prayers to God the Father, and end 
 them in the name of Jesus Christ, yet the Son is no less invocated 
 and worshipped in the beginning than the Father, though he be pe- 
 cuharly mentioned as mediator in the close, — not as Son to himself, 
 but as mediator to the whole Trinity, or God in Trinity. But in the 
 invocation of God the Father we invocate every person ; because we 
 invocate the Father as God, every person being so. 
 
 Thirdly. In that heavenly directory which we have, Eph. ii. 18, 
 this whole business is declared. Our access in our worship is said to 
 be " to the Father;" and this "through Christ," or his mediation; "by 
 the Spirit," or his assistance. Here is a distinction of the persons, as 
 to their operations, but not at all as to their being the object of our 
 worship. For the Son and the Holy Ghost are no less worshipped 
 in our access to God than the Father himself; only, the grace of the 
 Father, which we obtain by the mediation of the Son and the assist- 
 ance of the Spirit, is that which we draw nigh to God for. So that 
 when, by the distinct dispensation of the Trinity, and every person, 
 we are led to worship (that is, to act faith on or invocate) any person, 
 we do herein worship the whole Trinity ; and every person, by what 
 name soever, of Father, Son, or Holy Ghost, we invocate him. So 
 that this is to be observed in this whole matter, — tliat when any work 
 of the Holy Ghost (or any other person), which is appropriated to 
 him (we never exclude the concurrence of other persons), draws us 
 to the worship of liim, yet he is not worshipped exclusively, but the 
 whole Godhead is worshipped. 
 
 Fourthly. These cautions being premised, I say that we are dis- 
 tinctly to worship the Holy Ghost. As it is in the case of faith in 
 respect of the Father and the Son, John xiv. 1, " Believe in God, 
 believe also in me," — this extends itself no less to the Holy Ghost. 
 Christ called the disciples for the acting of faith on him, he being
 
 270 OF COMMUNION WITH THE HOLY GHOST. 
 
 upon tlie accomplishment of the great work of his mediation ; and 
 tlie Holy Gliost, now can-ying on the work of his delegation, requireth 
 the same. And to the same purpose are their distinct operations 
 mentioned : " My Father worketh hitherto, and I work/' Now, as 
 the formal reason of the worship of the Son is not his mediation, but 
 his being God (liis mediation being a powerful motive thereto), so 
 the formal reason of our worshipping the Holy Ghost is not his being 
 our comforter, but his being God; yet his being our comforter is a 
 powerful motive thereunto. 
 
 This is the sum of the first direction: — the grace, actings, love, 
 effects of the Holy Ghost, as he is our comforter, ought to stii- us 
 up and provoke us to love, worship, believe in, and invocate him ; — 
 though all this, being directed to him as God, is no less directed, on 
 that account, to the other persons than to him. Only by the fruits 
 of his love towards us are we stuTed up unto it. 
 
 These things being presupposed, let the saints learn to act faith 
 distinctly on the Holy Ghost, as the immediate efficient cause of all 
 the good things mentioned; — faith, 1 say, to believe in him; and 
 faith in all things to believe him and to yield obedience to him ; 
 faith, not imagination. The distinction of the persons in the Trinity 
 is not to be fancied, but believed. So, then, the Scripture so fully, 
 frequently, clearly, distinctly ascribing the things we have been speak- 
 ing of to the immediate efficiency of the Holy Ghost, faith closeth 
 with him in the truth revealed, and peculiarly regards him, worships 
 him, serves him, waits for him, prayeth to him, praiseth him; — all 
 these things, I say, the saints do in faith. The person of the Holy 
 Ghost, revealing itself in these operations and effects, is the peculiar 
 object of our worship. Therefore, when he ought to be peculiarly 
 honoured, and is not, he is peculiarly sinned against. Acts v. S, 
 Ananias is said to lie to the Holy Ghost, — not to God; which being 
 taken essentially, would denote the whole Trinity, but peculiarly to 
 the Holy Ghost. Him he was to have honoured peculiarly in that 
 especial gift of his Avhich he made profession of; — not doing it, he 
 sinned peculiarly against him. But this must be a little farther 
 branched into particulars : — 
 
 Let us, then, lay weight on every effect of the Holy Ghost in 
 any of the particulars before mentioned, on this account, that they 
 are acts of his love and power towards us. This faith mil do, that 
 takes notice of his kindness in all things. Frequently he performs, 
 in sundi:y particulars, the office of a comforter towards us, and we are 
 not thoroughly comforted, — we take no notice at all of what he doth. 
 Then is he grieved. Of those who do receive and own the consola- 
 tion ho tenders and administers, how few are there that consider him 
 as the Comforter, and rejoice in him as they ought ! Upon every 
 work of consolation that the believer receives, this ought his faith to
 
 OF COMMUNION WITH THE HOLY GHOST. 271 
 
 resolve upon, — " This is from the Holy Ghost ; he is the Comforter, the 
 God of all consolation; I know there is no joy, peace, hope, nor com- 
 fort, but what he works, gives, and bestows ; and, tliat he might give 
 me this consolation, he hath willingly condescended to this office of 
 a comforter. His love was in it, and on that account doth he con- 
 tinue it. Also, he is sent by the Father and Son for that end and 
 pui-pose. By this means come I to be partaker of my joy, — it is m 
 the Holy Ghost ; of consolation, — he is the Comforter. What price, 
 now, shall I set upon his love ! how shall I value the mercy that I 
 have received ! " 
 
 This, I say, is applicable to every particular effect of the Holy 
 Ghost towards us; and herein have we communion and fellowship 
 with him, as was in part discovered in our handUng the particulars. 
 Doth he shed abroad the love of God in our hearts? doth he witness 
 unto our adoption? The soul considers his presence, ponders his love, 
 his condescension, goodness, and kindness; is filled with reverence of 
 him, and cares [takes care] not to grieve him, and labours to preserve 
 his temple, his habitation, pure and holy. 
 
 Again : our communion v,dth him causeth in us returning j^t'ciise, 
 and thanks, and honour, and glory, and blessing to him, on the account 
 of the mercies and privileges which we receive from him; which are 
 many. Herein consists our next dkection. So do we with the Son 
 of God on the account of oiu- redemption : " Unto him that loved 
 us, and washed us from our sins in his own blood, to him be glory and 
 dominion for ever and ever," Rev. i. 5, 6. And are not the like praises 
 and blessings due to him by whom the work of redemption is made 
 effectual to us ? who with no less infinite love undertook our consola- 
 tion than the Son our redemption. When we feel our hearts warmed 
 wdth joy, supported in peace, established in our obedience, let us ascribe 
 to him the praise that is due to him, bless his name, and rejoice in him. 
 
 And this glorifying of the Holy Ghost in thanksgivings, on a spi- 
 ritual sense of his consolations, is no small part of our communion 
 with him. Considering his free engagement in this work, his coming 
 forth from the Father to this purpose, his mission by the Son, and 
 condescension therein, his love and kindness, the soul of a believer is 
 poured out in thankful praises to him, and is sweetly affected witli 
 the duty. There is no duty that leaves a more heavenly savour in 
 the soul than this doth. 
 
 Also, in our prayers to him for the carrying on the work of our 
 consolation, which he hath undertaken, lies our communion with him. 
 John prays for grace and peace from the seve7i Sjnrits that are before 
 the tlirone, or the Holy Ghost, whose operations are perfect and 
 complete. This part of his worship is expressly mentioned frequently 
 in Sciipture; and all others do necessarily attend it. Let the saints 
 consider what need they stand in of these effects of the Holy Ghost
 
 272 OF COMMUNION WITH THE HOLY GHOST. 
 
 before mentioned, witli many .^ucli others as miglit be insisted on; 
 weigh all the privileges which we are made partakers of; remember 
 that he distributes them as he will, that he hath the sovereign dis- 
 posal of them ; and they will be prepared for this duty. 
 
 How and in what sense it is to be performed hath been already 
 <leclared : what is the formal reason of this worship, and ultimate 
 object of it, I have also manifested. In the duty itself is put forth 
 110 small pai-t of the life, efficacy, and vigour of faith; and we come 
 short of that enlargedncss of spirit in dealing with God, and are 
 straitened from walking in the breadth of his ways, which we are 
 called unto, if we learn not ourselves to meet him with his worship 
 in eveiy way he is pleased to communicate himself unto us. In these 
 things he does so in the person of the Holy Ghost. In that person 
 do \\Q meet him, his love, grace, and authority, by our prayers and 
 supplications. 
 
 Ao-ain : consider him as he condescends to this delegation of the 
 Father and the Son to be our comforter, and ask him daily of the 
 Father m the name of Jesus Christ. This is the daily work of be- 
 lievers. They look upon, and by faith consider, the Holy Ghost as 
 promised to be sent. In this promise, they know, lies all their grace, 
 peace, mercy, joy, and hope. For by him so promised, and him alone, 
 are these things communicated to them. If, therefore, our life to God, 
 or the joy of that life, be considerable, in this we are to abound, — 
 to ask him of the Father, as children do of their parents daily bread. 
 And as, in this asking and receiving of the Holy Ghost, we have com- 
 munion with the Father in his love, whence he is sent; and with the 
 Son in his gi'ace, whereby he is obtained for us ; so with himself, on 
 the account of his voluntary condescension to this dispensation. Every 
 request for the Holy Ghost implies our closing wth all these. O 
 the riches of the grace of God ! 
 
 Humbling ourselves for our miscarriages in refei-ence to him 
 is another part of our communion with him. That we have grieved 
 him as to his person, quenched him as to the motion of his grace, 
 or resisted him in his ordinances, is to be mourned for ; as hath been 
 declared. Let our souls be humbled before him on this account. 
 This one considerable ingredient of godly sorrow, and the thoughts 
 of it, are as suitable to the affecting of our hearts with humiliation, 
 and indignation against sin, as any other whatever. I might pro- 
 ceed in the like considerations; as also make application of them to 
 the particular effects of the Holy Ghost enumerated ; but my design 
 is only to point out the heads' of things, and to leave them to the im- 
 provement of others. 
 
 I shall shut up this whole discourse with some considerations of 
 the sad estate and condition of men not interested in this promise of 
 the Spirit, nor made partakers of his consolation; —
 
 OF COMMUNION WITH THE HOLY GHOST. 273 
 
 1. They have no true consolation or comfort, be then* estate and 
 condition what it mil. Are they under affliction or in trouble?— 
 they must bear their own burden; and how much too weak they 
 are for it, if God be pleased to lay on his hand with more weight 
 than ordinary, is easily knoAvn. Men may have stoutness of spirit, 
 and put on great resolutions to wrestle with their troubles ; but when 
 this is merely from the natural spirit of a man, — 
 
 (1.) For the most part it is but an outside. It is done with re- 
 spect to others, that they may not appear low-spuited or dejected. 
 Their hearts are eaten up and devoured -with troubles and anxiety 
 of mind. Their thoughts are perplexed, and they are still striving, 
 but never come to a conquest. Every new trouble, every little alter- 
 ation in their trials, puts them to new vexation. It is an ungi-ounded 
 resolution that bears them up, and they are easily shaken. 
 
 (2.) What is the best of their resolves and enduring? It is but a 
 contending with God, who hath entangled them, — the strugglmg of 
 a flea imder a mountain. Yea, though, on outward considerations 
 and principles, they endeavour after patience and tolerance, yet all 
 is but a contending with God, — a striving to be quiet under that 
 Avhich God hath sent on purpose to disturb them. God doth not 
 afflict men without the Spirit, to exercise their patience; but to dis 
 turb their peace and security. All their arming themselves with 
 patience and resolution, is but to kee}) the hold that God Avill cast 
 them out of, or else make them the nearer to ruin. This is the best 
 of their consolation in the time of their trouble. 
 
 (3.) If they do promise themselves any thing of the care of God 
 towards them, and relieve themselves thereby, — as they often do, on 
 one account or another, especially when they are diiven from other 
 holds, — all their relief is but like the dreaming of an hungry man, v/ho 
 supposeth that he eatetli and drinketh, and is refreshed; but when he 
 awaketh, he is empty and disappointed. So are they as to all their re- 
 lief that they promise to receive from God, and the support which they 
 seem to have from him. When they are awaked at the latter day, 
 and see all things clearly, they Avill find that God v;as their enemy,^ 
 laughing at their calamity, and mocking when their fear was on them. 
 
 So is it with them in trouble. Is it any better with them in their 
 prosperity? This, indeed, is often great, and is marv^ellously described 
 in Scripture, as to their lives, and oftentimes quiet, peaceable ends. 
 But have they any true consolation all their days? They eat, drink, 
 sleep, and make meiTy, and perhaps heap up to themselves; but how 
 little do these things make them to differ from the beasts that perish ! 
 Solomon's advantage, to have the use and know the utmost of these 
 things, much beyond any of the sons of men of our generation, is 
 commonly taken notice of. The account also that ho gives of them 
 
 VOL. II. 18
 
 271. OF COMMUNION WITH THE HOLY GHOST. 
 
 is knowu: "Tlioy are all vanity and vexation of spirit." This is 
 their consolation: — a crackling of thorns under the pot, a sudden flash 
 and hl\zo, tliat begins but to perish. So that both adversity and 
 prosperity slayoth them; and whether they are laughing or crying, 
 they are still dying. 
 
 2. They have no peace, — no peace with God, nor in their own souls. 
 I know that many of them, upon false bottoms, grounds, and ex- 
 pectations, do make a shift to keep things in some quietness, neither is 
 it my business at present to discover the falseness and unsoundness of 
 it ; but this is their state. True and solid peace being an effect of tlie 
 Holy Ghost in the hearts of believers (as hath been declared), they who 
 are not made partakers of him have no such peace. They may cry, 
 "Peace, peace," indeed, when sudden destruction is at hand. The prin- 
 ciples of their peace (as may be easily evinced) are, darkness or igno- 
 rance, treachery of conscience, self-righteousness, and vain hope. To 
 these heads may all the principles of their peace be reduced ; and what 
 will these avail them in the day when the Lord shall deal with them? 
 
 3. I might say the same concerning their joy and hope; — they are 
 false and perishing. Let them, then, consider this, who have satis- 
 fied themselves with a persuasion of their interest in the good things 
 of the gospel, and yet have despised the Spirit of Christ. I know 
 there are many that may pretend to him, and yet are strangers from 
 liis gTace ; but if they perish who in profession use him kindly, and 
 honour him, if he dwell not in them with power, where shall they 
 appear Avho oppose and affront him? The Scripture tells us, that 
 unless the Spirit of Christ be in us, we are dead, we are reprobates, 
 — we are none of Christ's. Without liim you can have none of those 
 glorious effects of his towards believers before mentioned ; and you 
 are so far from inquiring whether he be in you or no, as that you are 
 ready to deride them in whom he is. Are there none who profess 
 the gospel, who have never once seriously inquired whether they are 
 made partakers of the Holy Ghost or no ? You that almost account 
 it a ridiculous thing to be put upon any such question, who look on 
 all men as vain pretenders that talk of the Spirit, the Lord awake 
 such men to a sight of their condition before it be too late ! If the 
 Spirit dwell not in you, if he be not your Comforter, neither is God 
 your Father, nor the Son your Advocate, nor have you any portion 
 in the gospel. that God would awake some poor soul to the con 
 sideration of this thing, before the neglect and contempt of the Holy 
 Ghost come to that despising of him from which there is no recovery ! 
 — that the Lord Avould spread before them all the folly of their hearts, 
 that they may be ashamed and confounded, and do no more pre- 
 sumptuously !
 
 A 
 
 yiNDIGATION 
 
 07 
 
 SOME PASSAGES IX A DISCOURSE CONCERNING 
 C0]\LV1UNI0N WITH GOD, 
 
 FROM 
 
 THE EXCEPTIONS OF WILLIAM SIIEllLOCK, 
 
 RECTOR OF ST GEOHOE, BOTOLPU LAXK
 
 rUEKATORY NOTK. 
 
 WiLUAM Sherlock, futlior of Dr Thomas Sherlock, an eminent bishop of Lon- 
 don, was himself distin^'uishc'il as an author, and mingled deeply in the contro- 
 versies of his day. Hi* stricUires on Owen's work on Oomnuuiion with God 
 appeared in 1674, after that work h.ad been seventeen years before the public. 
 It seems to have been JSherloek's first appearance in autliorsliip; and some of his 
 subsequent treatises, such as those on Providence and on Death, afford a better 
 specimen of his abilities. They are destitute of evangelical principle and feeling, 
 and imbued throughout with a freezing rationalism of tone; but, nevertheless, 
 contain some views of the Divine administration, acutely conceived and ably 
 stated. ]Ie became rector of St George, Botolph Lane, received a prebend in 
 St Paul's, and was appointed blaster of the Temple about 1684. His conduct at 
 the Ilevolution was not straightforward, and laid him open to the reproaches of 
 the Jacobites, who blamed him for deserting their party. There was a contro- 
 versy of some importance between him and Dr South. The latter, on the ground 
 of some expressions in the v»-ork by the former on the Trinity (1690), accused him 
 of Tritheism. Sherlock retorted by accusing his critic of SabeUianism. He died 
 in 1707, at the age of sixty-six. 
 
 Sherlock's work against Owen was entitled, " A Discourse concerning the Know- 
 ledge of Jesus Christ, and on Union and Communion with Him," etc. Owen con- 
 fines himself, in his reply, to an exposure of the misrepresentations in which 
 Sherlock had indulged. The latter, for example, sought to fix on the Puritan 
 divine the doctrine, that the knowledge of divine things was to be obtained fronx 
 the person of Christ, aj^art from the truth as revealed in the Scriptures. Our 
 author successfully vindicates himself from this charge, and repudiates other 
 sentiments equally mystical, and ascribed to him with equal injustice. The views 
 ofj Sherlock-, on the points at issue, have been termed, " a confused mass of Soci- 
 nianized Arminianism." Owen evinces a strength of feeling, in some parts of his 
 " Vindication," which may be accounted for on the ground that he resented the 
 attack as part of a systematic ef.'oi-t made at this time to destroy his standing and 
 reputation as an author. In the main, there is a dignity in his statements which 
 contrasts well with the wayward petulance of his antagonist; and occasionally the 
 reader will find a vein of quiet and skilful irony, in the way in which he disposes 
 of the crude views of Sherlock. 
 
 Such was the beginning of the Communion Controversy, which soon embraced a 
 wider i-ange of topics, and points of more importance, than the merits of Owen's 
 book. Besides the original disputants, others entered the field. Robert Ferguson, 
 in 1675, wrote against Sherlock a volume entitled, "The Interest of Reason in 
 Religion," etc. Edward Polhill followed, in " An Answer to the Discourse of Mr 
 William Sherlock," etc. Vincent Alsop first displayed in this controversy his 
 powers of wit and acumen as an author, in his " Antisozzo, or Slierlocismus Ener- 
 vatus." Henry Hickman, a man of considerable gifts, and pastor of an English 
 congregation at Leyden, wrote the " Speculum Sherlockianum," etc. Samuel 
 Rolle, a nonconformist, wrote the " Prodroraus, or the Character of Mv Sherlock's 
 Book;" and also, in the same controversy, "Justification Justified." Thomas 
 Danson, who had been ejected from Sibton, and author of several works against 
 the Quakers, wrote "Tiie Friendly Debate between Satan and Sherlock," and 
 afterwards he published again in defence of it, Sherlock, in 1675, replied to 
 Owen and Ferguson in his " Defence and Continuation of the Discourse concern- 
 ing the Knowledge of Jesus Christ." lie was supported by Thomas Hotchkis, 
 Rector of Staunton, in a " Discourse concerning the Imputation of Christ's Right- 
 eousness," etc. The singular diligence of Mr Orme has compiled this full list of 
 the works published in this controversy; but he is not quite correct in affirming 
 that it was closed by the replies of Sherlock and Hotchkis in 1G75. A second 
 part of the work by Hotchkis appeared in 1678; and Sherlock was the author of 
 two other works, "An Answer to Tiiomas Danson's scandalous pamphlet, entitled 
 •A Friendly Conference,'" etc., which appeared in 1G77, ai.d was followed by a 
 •' Vindication of .Mr Sherlock a-ainst the Cavils of Mr DaTiSon."— Ed.
 
 A VINDICATION 
 
 OF 
 
 «OME PASSAGES IN A DISCOURSE CONCERNING 
 COMMUNION WITH GOD. 
 
 It is now near twenty years since I wrote and published a Discourse 
 concerning Communion with God. Of what use and advantage it 
 liath been to any, as to their furtherance in the design aimed at 
 therein, is left unto them to judge by whom it hath been perused 
 with any candid dihgence ; and I do know that multitudes of per- 
 sons fearing God, and desiring to walk before him in sincerity, are 
 ready, if occasion require, to give testimony unto the benefit which 
 they have received thereby; — as I can also at any time produce the 
 testimonies of [as] learned and holy persons, it may be, as any I know 
 li\dng. Loth in England and out of it, who, owning the truth con- 
 tained in it, have highly avowed its usefulness, and are ready jet so 
 to do. AVith all other persons, so far as ever I heard, it passed at 
 the rate of a tolerable acceptation with discourses of the same kind 
 and nature. And however any tiling or passage in it might not, 
 possibly, suit the apprehensions of some, yet, being wholly practical, 
 designed for popular edification, without any direct engagement into 
 things controversial, I looked for no opposition unto it or exception 
 against it ; but that it Avould at least be suffered to pass at that rate 
 of allowance which is univei-sally granted unto that sort of writings, 
 both of ancient and modern authors. Accordingly it so fell out, and 
 continued for many years; until some persons began to judge it their 
 interest, and to make it their business, to cavil at my writings, and to 
 load my person Avith reproaches. With what little success, as to 
 their avowed designs, they have laboured therein, — how openly their 
 endeavours are sunk into contempt with all sorts of persons pretend- 
 ing unto the least sobriety or modesty, — I suppose they are not them- 
 selves altogether insensible. Among the things which this sort of 
 men sought to make an advantage of against me, I found that two 
 or three of them began to reflect on that discourse; though it ap-
 
 «7S A VINDICATION OF 
 
 pcarcd they had not satisfied themselves what as yet to fix upon,, 
 their nibbling cavils being exceedingly ridiculous. 
 
 But yet, from those intimations of some men's good-will towards 
 
 it, sufficient to provoke the industry of such as either needed their 
 
 assistance or valued their favour, — I was in expectation that one or 
 other would possess that province, and attempt the whole discourse 
 or some parts of it. Nor was I dissatisfied in my apprehensions of 
 that design ; for, being earnestly solicited to suffer it to be reprinted, 
 I was very wilUng to see what either could or would be objected 
 aiT-ainst it before it received another impression. For whereas it was 
 written now near twenty years ago, when there was the deepest 
 peace in the minds of all men about the things treated of therein, 
 and when I had no apprehension of any dissent from the principal 
 design, scope, and parts of it by any called Christians in the world, 
 the Socinians only excepted (v/hom I had therein no regard unto), 
 I thought it highly probable that some things might have been so 
 expressed as to render a review and amendment to them more than 
 ordinarily necessaiy. And I reckoned it not improbable, but that 
 from one malevolent adversary I might receive a more instructive 
 information of such escapes of diligence than I could do in so long 
 a time from aU the more impartial readers of it ; for as unto the sub- 
 stance of the doctrine declared in it, I was sufficiently secure, not 
 only of its truth, but that it would immovably endure the rudest 
 assaults of such oppositions as I did expect. I was therefore very 
 well satisfied when I heard of the publishing of this treatise of Mr 
 Sherlock's, — which, as I was informed, and since have found true, 
 was principally intended against myself, and that discourse (that is, 
 that book), because I was the author of it, which will at last prove it 
 to be its only guilt and crime ; — for I thought I should be at once now 
 satisfied, both what it was which was so long contriving against it 
 (whereof I could -give no conjecture), as also be directed unto any 
 such mistakes as might have befallen me in matter or manner of 
 expression, which I would or might rectify before the book received 
 another edition. But, upon a view and j)erusal of this discourse, I 
 found myself under a double surprisal. For, first, in reference to my 
 OAvn, I could not find any thing, any doctrine, any expressions, any 
 Avords reflected on, which the exceptions of this man do give me the 
 least occasion to alter, or to desire that they had been otherwise 
 either expressed or delivered ; — not any thing which now, after near 
 twenty years, I do not still equally approve of, and which I am 
 not yet ready to justify. The other part of my surprisal was some- 
 what particular, though, in truth, it ought to have been none at all ; 
 and this was with respect unto those doctrinal principles which he 
 manageth his oppositions upon. A surprisal they were unto me.
 
 THE PRECEDING DISCOURSE. 270 
 
 because wild, uncouth, extravagant, and contraiy to the common faith 
 of Christians, — being all of them traduced,' and some of them tran- 
 scribed, from the writings of the Socinians; [while] yet [they] ought 
 not to have been so, because I was assured that an opposition unto that 
 discourse could be managed on no other [gi'ound]. But, however, the 
 doctrine maintained by this man, and those opposed or scorned by 
 him, are not my special concernment; for what is it to me what the 
 Rector of etc., preacheth or pubhsheth, beyond my common interest in 
 the truths of the gospel, with other men as great strangers unto him as 
 myself, who to my knowledge never saw him, nor heard of his name 
 till infamed by his book? Only, I shall take leave to say, that the 
 doctrine here published, and licensed so to be, is either the doctrine 
 of the present church of England, or it is not. If it be so, I shall be 
 forced to declare that I neither have, nor will have, any communion 
 therein ; and that, as for other reasons, so in particular, because I 
 will not renounce or depart from that which I know to be the true, 
 ancient, and catholic doctrine of this church. If it be not so, — as I 
 am assured, with respect unto many bishops and other learned men, 
 that it is not, — it is certainly the concernment of them who preside 
 therein to take care that such kind of discourses be not countenanced 
 with the stamp of their public authority, lest they and the church be 
 represented unto a great disadvantage with many. 
 
 It was some months after the publishing of this discourse, before I 
 entertained any thoughts of taking the least notice of it, — yea, I was 
 resolved to the contrary, and declared those resolutions as I had occa- 
 sion ; neither was it until very lately that my second thoughts came 
 to a compHance with the desires of some others, to consider my o\ati 
 peculiar concernment therein. And this is all which I nov>^ design ; 
 for the examination of the opinions which this author hath vented 
 under the countenance of public licence, whatever they may think, I 
 know to be more the concernment of other men than mine. Nor 
 yet do I enter into the consideration of what is written by this author 
 with the least respect unto myself, or my own reputation, which I 
 have the satisfaction to conceive not to be prejudiced by such pitiful 
 attempts; nor have I the least desire to presei-ve it in the minds of 
 such persons as wherein it can suffer on this occasion. But the vin- 
 dication of some sacred truths, petulantly traduced by this author, 
 seems to be cast on me in an especial manner; because he hath 
 opposed them, and endeavoured to expose them to scorn, as declared 
 in my book ; whence others, more meet for this work, might think 
 themselves discharged from taking notice of them. Setting aside 
 this consideration, I can freely give this sort of men leave to go on 
 with their revilings and scoffings until they are weary or ashamed ; 
 ' [Brought over, liorrowed.]
 
 •280 A VINDICATION OF 
 
 which, as far as I can discern, upon consiJeration of their ability for 
 such a work, and theii' confidence therein, is not like to be in haste ; — 
 at least, they can change their course, and when they are out of breath 
 in pursuit of one sort of calumnies, betake themselves unto another. 
 Witness the late malicious, and yet withal ridiculous, reports that 
 they have divulged concerning me, even with respect unto civil affairs, 
 and their industry therein; for although they were such as had not 
 any thing of the least probability or likelihood to give them coun- 
 tenance, yet were they so impetuously divulged, and so readily enter- 
 tained by many, as made me think there was more than the common 
 artifices of calumny employed in their raising and improvement, 
 -especially considering what persons I can justly charge those reports 
 •upon. But in this course they may proceed whilst they please and 
 think convenient: I fin'd myself no more concerned in what they 
 write or say of this nature than if it were no more but, — 
 
 — i^rs) kVs KCiKM OUT u(p^ovi (pcaTi ioixa;. 
 Oi/Xs Ti, xsci /jLiya ^iz7^s, 0ioi oi Toi oX£iet, Coliv."^ 
 
 It is the doctrine traduced only that I am concerned about, and that 
 as it hath been the doctrine of the church of England. 
 
 It may be it will be said (for there is no security against confidence 
 and immodesty, backed with secular advantages), that the doctrinal 
 principles asserted in this book are agTeeable with the doctrine of the 
 chiych in former times; and therefore those opposed in it, such as 
 are condemned thereby. Hereabout I shall make no long contest 
 Avith them who once discover that their minds are by any means 
 emboldened to undertake the defence of such shameless luitruths; 
 nor shall I multiply testimonies to prove the contrary, which others 
 are more concerned to do, if they intend not to betriiy the religion 
 of that church with whose preseiTation and defence they are intrusted. 
 Only, because there are ancient divines of this church, who, I am 
 persuaded, will be allowod with the most to have known as well the 
 doctrine of it, and as firmly to have adhered thereunto, as this author, 
 Vv^ho have particularl}' spoken unto most of the things which he hath 
 opposed, or rather re]:(roachcd, I shall transcribe the words of one of 
 them, whereby he, and those who employ him, may be minded with 
 whom they have to do in those things. For, as to the writers of the 
 ancient church, there is herein no regard had unto them. He vv^hom 
 I shall name is Mr. Hooker, and that in his famous book of " Eccle- 
 siastical Polity;" who, in the fifth book thereof, and 56th paragraph, 
 thus discourseth : — 
 
 " We have hitherto spoken of the person and of the presence of 
 Christ. Participation is that mutual inward hold which Christ hath 
 of us, and we of him, in such sort that each possesseth other by way 
 ' Od. i. 187. ' Od. »,. 401.
 
 THE PKEC'EDING DISCOURSE. 281 
 
 of special bterest, property, and inherent copulation." And after 
 the interposition of some things concerning the mutual in-being and 
 love of the Father and the Son, he thus proceedeth : — " We are by 
 nature the sons of Adam. When God created Adam, he created us ; 
 4ind as many as are descended from Adam have in themselves the 
 Toot out of which they spring. The sons of God Ave neither are all 
 noi any one of us, otherwise than only by grace and favour. The 
 sons of God have God's own natural Son as a second Adam from 
 heaven ; whose race and progeny they are by spiritual and heavenly 
 birth. God therefore loving eternally his Son, he must needs eter- 
 nally in him have loved, and preferred before all others, them which 
 are spiritually since descended and sprung out of him. These were 
 in God as in their Saviour, and not as in their Creator only. It was 
 the purpose of his saving goodness, his saving wisdom, and his saving 
 power, which inclined itself towards them. They which thus were 
 in God eternally by their intended admission to hfe, have, by voca- 
 tion or adoption, God actually now in them, as the artificer is in tlie 
 work which his hand doth presently frame. Life, as all other gifts 
 and benefits, gi'oweth originally from the Father, and cometh not to 
 us but by the Son, nor by the Son to any of us in particular, but 
 through the Sphit. For this cause the apostle wisheth to the church 
 of Corinth, ' the grace of our Lord Jesus Christ, and the love of God, 
 and the fellowship of the Holy Ghost;' which three St Peter compre- 
 hendeth in one, — the participation of the divine nature. We are, 
 therefore, in God through Christ eternally, according to that intent 
 and purpose whereby we are chosen to be made his in this present 
 world before the v/orld itself was made. We are in God through the 
 knowledge which is had of us, and the love which is borne towards 
 us from everlasting ; but in God we actually are no longer than only 
 from the time of our actual adoption into the body of his true church, 
 — into the fellowship of his cliildren. For his church he knoweth and 
 lovetli ; so that they which are in the church are thereby knoAvn to 
 be in him. Our being in Christ by eternal foreknowledge saveth us 
 not, without our actual and real adoption into the fellowship of his 
 saints in this present world. For in him we actually are by our 
 actual incorporation into that society which hath him for their head, 
 and doth make together with him one body (he and they in that 
 respect having one name) ; for which cause, by virtue of this mystical 
 conjunction, we arc of him, and in him, even as though our very flesh 
 and bones .should be made continuatc with his. We are in Clirist, 
 because he knoweth and loveth us, even as parts of himself. No man 
 IS actually in him but they in whom he actually is; for he which 
 hath not the Son of God hath not life. ' I am the vine, ye are the 
 branches: he that abideth in me, and I in him, the same bringcth
 
 282 A VINDICATION OF 
 
 forth much fruit;' but the branch severed from the vine withereth. 
 We ai-e, therefore, adopted sons of God to eternal life by participation 
 of tlie only begotten Son of God, whose life is the well-spring and 
 cause of oui-s. It is too cold an interpretation, whereby some men 
 expound our being in Christ to import nothing else but only that 
 the self-same natiure which maketh us to be men is in him, and 
 maketli him man as we are. For what man in the world is there 
 which hath not so far forth communion with Jesus Christ? It is not 
 this that can sustain the weight of such sentences as speak of the 
 mystery of our coherence with Jesus Christ. The chm'ch is in Christ, 
 as Eve Avas in Adam. Yea, by grace we are every [one] of us in 
 Christ and in his church, as by nature we were in those, our first 
 parents. God made Eve of the rib of Adam; and his church he 
 frameth out of the very flesh, the very w^ounded and bleeding side, 
 of the Son of man. His body crucified, and his blood shed for the 
 life of the world, are the true elements of that heavenly being whicli 
 maketh us such as himself is of whom Ave come. For which cause 
 the words of Adam may be fitly the words of Christ concerning his 
 church, ' Flesh of my flesh, and bone of my bones;' — 'A true nature, 
 extract out of mine own body.' So that in him, even according to 
 his manhood, we, according to our heavenly being, are as branches 
 in that root out of which they grov/. To all things he is life, and to 
 men light, as the Son of God; to the church, both life and light 
 eternal, by being made the Son of man for us, and by being in us a 
 Saviour, whether we respect him as God or as man. Adam is in us 
 as an original cause of our nature, and of that corruption of nature 
 which causeth death ; Christ as the cause original of restoration to 
 life. The person of Adam is not in us, but his nature, and the cor- 
 ruption of his nature, derived into all men by propagation. Christ 
 having Adam's nature, as Ave have, but incorrupt, deriveth not nature 
 but incorruption, and that immediately from his own person, into all 
 that belong unto him. As, therefore, Ave are really partakers of the 
 body of sin and death received from Adam ; so, except we be truly 
 j^artakers of Christ, and as really possessed of his Spirit, all Ave speak 
 of eternal life is but a dream. That AA'hich quickeneth us is the Spirit of 
 the second Adam, and his flesh that Avherewith he quickeneth. That 
 which in him made our nature uncorrupt was the union of his Deity 
 with our nature. And in that respect the sentence of death and con- 
 demnation, which only taketh hold upon sinful flesh, could no Avay 
 possibly extend unto him. This caused his voluntary death for others 
 to prevail Avith God, and to have the force of an expiatory sacrifice. 
 The blood of Christ, as the apostle Avitnesseth, doth, therefore, take 
 away sin ; because, ' Through the eternal Spirit he offered himself 
 unto God Avithout spot.' That which sanctified our nature in Christ,
 
 THE PRECEDING DISCOURSE. 283 
 
 — that which made it a saciifico available to take away sin, is the 
 same which quickened it, raised it out of the grave after death, 
 and exalted it unto gloiy. Seemg, therefore, that Christ is in us a 
 quickening Spirit, the first degree of communion with Christ must 
 needs consist in the participation of his Spirit, which Cyprian in that 
 respect termeth ' germanissimam societatem,' — the highest and truest 
 society that can be between man and him, which is both God and 
 man in one. These things St Cyril duly considering, reproveth their 
 speeches which taught that only the Deity of Christ is the vine 
 whereupon we by faith do depend as branches, and that neither his 
 flesh nor our bodies are comprised in this resemblance. For doth 
 any man doubt but that even from the flesh of Christ our veiy bodies 
 do receive that life which shall make them glorious at the latter 
 day; and for which they are already accounted parts of his blessed 
 body? Our corruptible bodies could never live the life they shall live, 
 were it not that here they are joined with his body, which is incor- 
 niptible; and that his is in ours as a cause of -immortality, — a cause, 
 by removing, through the death and merit of his o^vn flesh, that 
 which hindered the life of ours. Christ is, therefore, both as God 
 and as man, that true \dne whereof we both spiritually and corpo- 
 rally are branches. The mixture of his bodily substance with ours 
 is a thing which the ancient fathers disclaim. Yet the mixture of 
 his flesh ^\'ith ours they speak of, to signify what our very bodies, 
 through mystical conjunction, receive from that vital efficacy which 
 we know to be in his ; and from bodily mixtures they borrow divers 
 similitudes, rather to declare the truth than the manner of coherence 
 between his sacred [body] and the sanctified bodies of saints. Thus 
 much no Christian man will deny, that when Christ sanctified his 
 own flesh, giving as God, and taking as man, the Holy Ghost, he 
 did not this for himself only, but for our sakes, that the grace of 
 sanctification and life, which was first received in him, might pass 
 from him to his whole race, as malediction came from Adam unto all 
 mankind. Howbeit, because the work of his Spirit to those effects 
 is in us prevented by sin and death possessing us before, it is of 
 necessity that as well our present sanctification into newness of Hfe, 
 as the future i-estoration of our bodies, should presuppose a participa- 
 tion of the grace, efficacy, merit, or virtue of his body and blood ; — 
 without which foundation first laid, there is no place for those other 
 operations of the Spirit of Christ to ensue. So that Christ imparteth 
 plainly himself by degrees. It pleaseth him, in mercy, to account 
 himself incomplete and maimed without us. But most assured wo 
 are, that we all receive of his fulness, because he is in us as a mov- 
 ing and working cause; from which many blessed effects are really 
 found to ensue, and that in sundry both kinds and degrees, all tend-
 
 28i A VINDICATION OF 
 
 ing to eternal happiness. It must be confessed, that of Christ working 
 a3 a creator and a governor of the world, by providence all are par- 
 takers ; — not all partakers of that grace whereby he inhabiteth whom 
 he saveth. Again: as he dwelleth not by grace in all, so neither 
 doth he equally work in all them in whom he dwelleth. ' AVhence 
 is it/ saith St Augustine, ' that some be holier than others are, but 
 because God doth dwell in some more plentifully than in others?' 
 And because the divine substance of Christ is equally in all, his 
 human substance equally distant from all, it appeareth that the par- 
 ticipation of Christ, wherein there are many degrees and differences, 
 must needs consist in such effects as, being derived from both natures 
 of Christ really into us, are made our own: and we, by having them 
 in us, are truly said to have him from whom they come ; Christ also, 
 more or less, to inhabit and impart himself, as the graces are fewer 
 or more, greater or smaller, which really flow into us from Christ. 
 Cln-ist is whole with the v/holo church, and whole with every part of 
 the church, as touching his person, which can no way divide itself, or 
 be possessed by degrees and portions. But the participation of Christ 
 importeth, besides the presence of Christ^s person, and besides the 
 mystical copulation thereof with the parts and mem-bers of his whole 
 church, a true actual influence of grace, whereby the life which we 
 live according to godliness is his; and from him we receive those 
 perfections wherein our eternal happiness consisteth. Thus we par- 
 ticipate Christ : — partly by imputation ; as Avhen those things which 
 he did and suffered for us are imputed unto us for righteousness; — 
 l^artly by habitual and real infusion ; as when grace is inwardly be- 
 stowed while we are on earth; — and afterward more fully, both our 
 souls and bodies made like unto his in glory. The first thing of his 
 so infused into our hearts in this life is the Spirit of Christ; where- 
 ujion, because the rest, of what kind soever, do all both necessarily 
 depend and infallibly also ensue, therefore the apostles term it some- 
 times the seed of God, sometimes the pledge of our heavenly inherit- 
 iince, sometimes the hansel or earnest of that which is to come. From 
 whence it is that they which belong to the mystical body of our Sa- 
 \-iour Christ, and be in number as the stars of heaven, — divided suc- 
 cessively, by reason of their mortal condition, into many generations, 
 — are, notwithstanding, coupled every one to Christ their head, and 
 all unto every particular person amongst themselves; inasmuch as 
 the same Spirit which anointed the blessed soul of our Saviour Cluist 
 doth so formalize, unite, and actuate his whole race, as if both he and 
 they were so many limbs compacted into one body, by being quick- 
 ened all with one and the same soul. That wherein we are partakers 
 of Jesus Christ by imputation, agreeth equally unto all that have it 
 for it consisteth in such acts and deeds of his as could not have longei
 
 THE PRECEDING DISCOURSE. 285 
 
 continuance than while they were in doing, nor at that very timo 
 belong unto any other but to hun from whom they come : and there- 
 fore, how men, either then, or before, or since, should be made par- 
 takers of them, there can be no way imagined but only by imputation. 
 Again : a deed must either not be imputed to any, but rest altogether 
 in him whose it is ; or, if at all it be imputed, they which have it by 
 imputation must have it such as it is, — whole. So that degTees being 
 neither in the personal presence of Christ, nor in the participation of 
 those effects which are ours by imputation only, it resteth that we 
 wholly apply them to the participation of Christ's infused gi-ace ; al- 
 though, even in this kind also, the first beginning of life, the seed of 
 God, the first-fruits of Christ's Spirit, be without latitude. For we 
 have hereby only the being of the sons of God : in which number, 
 how far soever one may seem to excel another, yet touching this, that 
 all are sons, they are all equals; some, happily, better sons than the 
 rest are, but none any more a son than another. Thus, therefore, we 
 see how the Father is in the Son, and the Son in the Father; how 
 they both are in all things, and all things in them : what communion 
 Christ hath vnth his church; how his church, and every member 
 thereof, is in him by original derivation, and he personally in them, 
 by way of mystical association, ^\Tought through the gift of the Holy 
 Ghost; which they that are his receive from him, and, together ^\dth 
 the same, what benefit soever the vital force of his body and blood 
 may yield ;— yea, by steps and degrees they receive the complete mea- 
 sure of all such divme grace as doth sanctify and save throughout, till 
 the day of their final exaltation to a state of fellowship in glory. with 
 him, whose partakers they are now in those things that tend to gloiy." 
 This one testimony ought to be enough unto this sort of men, 
 whilst they are at any consistency with their o^vn reputation; for it 
 is evident that there is nothing concerning personal election, effectual 
 vocation, justification by the imputation of the righteousness of Christ, 
 participation of him, union of believers unto and with his person, 
 derivation of grace from him, etc., which are so reproached by our 
 present author, but they are asserted by this great champion of the 
 church of England, who undoubtedly knew the doctrine which it 
 owned, and in his days approved, and that in such words and ex- 
 pressions, as remote from the sentiments, or at least as unsavoury to 
 the palates, of these men, as any they except against in others. 
 
 And what themselves so severely charge on us in point of dis- 
 cipline, that nothing be spoken about it until all is answered that is 
 written by Mr Hooker in its defence, may, I hope, not immodestly 
 be so far returned, as to desure them that in point of doctrme they 
 will grant us truce, until they have moved out of the v/ay what is 
 written to the same nui-posc bv Mr Hooker. Why do not they speak
 
 2SG A VINDICATION OF 
 
 to bim to leave fooling, and to speak sense, as they do to others? 
 But let these thmgs be as they are ; I have no especial concernment 
 in them, nor shall take any farther notice of them, but only as they 
 influence the exceptions Avhich this author makes unto some passages 
 in that book of mine. And in what I shall do herein, I shall take 
 as little notice as may be of those scurrilous and reproachful ex- 
 pressions, which either his inclination or his circumstances induced 
 him to make use of If he be pleased with such a course of pro- 
 cedure, I can only assure him, that as to my concernment, I am not 
 displeased; and so he is left unto his full liberty for the future. 
 
 The first thing he quarrels about, is my asserting the necessity of 
 acquaintance with the person of Christ; which expression he fre- 
 quently makes use of afterward in a way of reproach. The use oi" 
 the word " acquaintance," in this matter, is warranted by our trans- 
 lation of the Scripture, and that properly, where it is required of us 
 to acquaint ourselves with God. And that I intended nothing 
 thereby but the knowledge of Jesus Christ, is evident beyond any 
 pretence to the contrary to be suggested by the most subtle or in- 
 ventive malice. The crime, therefore, wherewith I am here charged, 
 is my assertion that it is necessary that Christians should know Jesus 
 Christ ; which I have afterward increased, by affirming also that they 
 ought to love him: for by Jesus Christ all the world of ■ Christians 
 intend the person of Christ ; and the most of them, all of them, — the 
 Socinians only excepted, — by his person, " the Word made flesh," or 
 the Son of God incarnate, the mediator between God and man. For 
 because the name Christ is sometimes used metonymically, to con- 
 clude thence that Jesus Christ is not Jesus Christ, or that it is not 
 the person of Christ that is fii'stly and properly intended by that 
 name in the gospel, is a lewd and impious imagination ; and we may 
 as well make Christ to be only a light within us, as to be the doctrine 
 of the gospel without us. This knowledge of Jesus Christ I aver to 
 be the only fountain of all saving knowledge : which is farther reflected 
 on by this author; and he adds (no doubt out of respect unto me), 
 '■ that he will not envy the glory of this discovery unto its author;" 
 and therefore honestly confesseth that he met with it in my book. 
 But what doth he intend ? Whither will prejudice and corrupt de- 
 signs carry and transport the minds of men ? Is it possible that he 
 should be ignorant that it is the duty of all Christians to know Jesus 
 Christ, to be acquainted with the person of Christ, and that this is 
 the fountain of all saving knowledge, until he met with it in my book 
 about communion with God ; which I dare say he looked not into, 
 but only to find what he might except against? It is the Holy 
 Ghost himself that is the author of this discovery ; and it is the great 
 fundamental principle of the gospel. Wherefore, surely, this cannot
 
 THE PRECEDING DISCOURSE. ■ 287 
 
 be tlie mau's intention; and therefore we must look a little farther, to 
 see what it is that he aimeth at. After, then, the repetition of some 
 words of mine, he adds, as his sense upon them, p. 39, " So that it 
 seems the gospel of Christ makes a very imperfect and obscure dis- 
 cover}- of the nature, attributes, and the will of God, and the methods 
 of our recovery. We may thoroughly understand whatever is revealed 
 in the gospel, and yet not have a clear and saving knowledge of these 
 things, until we get a more intimate acquaintance with the person of 
 Christ." And again, p. 40: "I shall show you what additions these 
 men make to the gospel of Christ by an acquaintance with his person ; 
 and I confess I am very much beholden to this author, for acknow- 
 ledging whence they fetch all their orthodox and gospel mysteries, 
 for I had almost pored my eyes out with seeking for them in the 
 gospel, but could never find them; but I learn now, that indeed they 
 are not to be found there, unless we be first acquainted with the 
 person of Christ." So far as I can gather up the sense of these loose 
 expressions, it is, that I assert a knowledge of the person of Jesus 
 Christ which is not revealed in the gospel, which is not taught us in 
 the writings of Moses, the prophets, or apostles, but must be had 
 some other wa}'. He tells me afterward, p. 41, that I put in a word 
 fallaciously, which expresseth the contrary; as though I intended 
 another knowledge of Christ than what is declared in the gospel. 
 Now, he either thought that this was not my design or intention, but 
 would make use of a pretence of it for his advantage unto an end 
 aimed at (which w^hat it was I know well enough) ; or he thought, 
 iaadeed, that I did assert and maintain such a knowledge of the person 
 of Christ as was not received by Scripture revelation. If it vras the 
 first, we have an instance of that neAv morality which these new 
 doctrines are accompanied withal; if the latter, he discovers how meet 
 a person he is to treat of things of this nature. Wherefore, to pre- 
 vent such scandalous miscaniages, or futilous imaginations for the 
 future, I here tell him, that if he can find in that book, or any other 
 of my Avritings, any expression, or word, or syllable, intimating any 
 knowledge of Christ, or any acquaintance with the person of Christ, 
 but what is revealed and declared in the gospel, m the writings of 
 Moses, the prophets, and apostles, and as it is so revealed and declared, 
 and learned from thence, I will publicly bum that book with my own 
 hands, to give him and all the world satisfaction. Nay, I say more : 
 if an angel from heaven pretend to give any other knowledge of the 
 person of Christ, but Avhat is revealed in the gospel, let liim be ac- 
 cursed. And here I leave this author to consider with himself, what 
 was the true occasion why he should first thus represent himself unto 
 the world in print, by the avowing of so unworthy and uotoricus a 
 ciduumy.
 
 288 A VINDICATION OF 
 
 Whereas, therefore, by an acquaintance with the person of Christ, 
 it is iindeniahly evident that I intended nothing but that knowledge? 
 of Christ which it is the duty of every Christian to labour after, — no 
 other but what is revealed, declared, and delivered in the Scripture, 
 as almost every page of my book doth manifest where I treat of these' 
 things ; I do here again, with the good leave of this author, assert, 
 that this knowledge of Christ is very necessary unto Christians, and 
 tlie fountain of all saving knowledge whatever. And as he may, if 
 he please, review the honesty and truth of that passage, p. 38, " So 
 that our acquaintance with Christ's person, in this man's divinity, sig- 
 nifies such a knowledge of what Christ is, hath done, and suffered for 
 us, from whence we may learn those greater, deeper, and more saving 
 mysteries of the gospel, which Christ hath not expressly revealed to 
 us ; " so I will not so far suspect the Christianity of them with whoni 
 we have to do, as to think it necessary to confirm by texts of Scrip- 
 ture either of these assertions; which whoever denies is an open, 
 apostate from the gospel. 
 
 Having laid this foundation in an equal mixture of that truth and 
 sobriety wherewith sundry late writings of this nature and to the 
 same purpose have been stuffed, he proceeds to declare what desperate 
 consequences ensue upon the necessity of that knowledge of Jesus 
 Christ which I have asserted, addressing himself thereunto, p. 40. 
 
 Many instances of such dealings will make me apt to think that 
 some men, whatever they pretend to the contrary, have but little 
 knowledge of Jesus Christ indeed. But whatever this man thinks of 
 him, an account must one day be given before and unto him of such 
 false calumnies as his lines are stuffed withal. Those Avho will believe 
 him, that he hath almost " pored out his eyes" in reading the gospel, 
 with a design to find out mysteries that are not in it, are left by me 
 to their liberty ; only I cannot but say, that his way of expressing the 
 study of the Scripture, is [not?] such as becometh a man of his 
 Avisdom, gravity, and principles. He will, I hope, one day be better 
 acquainted Avith what belongs unto the due investigation of sacred 
 truth in the Scripture, than to suppose it represented by such childish 
 expressions. What he hath learned from me I know not ; but that I 
 have anywhere taught that there are mysteries of religion that are 
 not to be found in the gospel, unless we are first acquainted with the 
 person of Christ, is a frontless and impudent falsehood. I own no 
 other, never tauglit other knowledge of Christ, or acquaintance with • 
 his person, but what is revealed and declared in the gospel; and 
 therefore, no mysteries of religion can be thence known and received, 
 before we are acquainted with the gospel itself. Yet I Avill mind 
 this author of that, v\fhereof if he be ignorant, he is unfit to be a 
 teacher of others, and which if he deny_, he is unworthy the name of
 
 THE PRECEDING DISCOURSE. 289 
 
 a Christian, — namely, that by the knowledge of the person of Christ, 
 the great mystery of God manifest in the flesh, as revealed and de- 
 clared in the gospel, we are led into a clear and full understanding 
 of many other mysteries of grace and truth ; which are all centred in 
 his person, and without which we can have no true nor sound under- 
 standing of them. I shall speak it yet again, that this author, if it 
 be possible, may understand it; or, however, that he and his co-part- 
 ners in design may know that I neither am nor ever will be ashamed 
 of it : — that without the knowledge of the person of Christ, which is 
 our acquaintance with him (as we are commanded to acquaint our- 
 selves with God) as he is the eternal Son of God incarnate, the 
 mediator between God and man, with the mystery of the love, grace, 
 and truth of God therein, as revealed and declared in the Scripture, 
 there is no true, useful, saving knowledge of any other mysteries or 
 truths of the gospel to be attained. This being the substance of 
 what is asserted in my discourse, I challenge this man, or any to 
 whose pleasure and favour his endeavours in this kind are sacrificed, 
 to assert and maintain the contrary, if so be they are indeed armed 
 with such a confidence as to impugn the foundations of Christianity. 
 
 But to evince his intention, he transcribeth the ensuing passages 
 out of my discourse : — P. 41, " The sum of all true wisdom and know^- 
 ledge may be reduced to these three heads: — 1. The knowledge of 
 God ; his nature and properties. 2. The knowledge of ourselves with 
 reference to the will of God concerning us. 8. Skill to walk in com- 
 munion with God. In these three is svmimed up all true wisdom 
 and knowledge, and not any of them is to any pui-pose to be obtained, 
 or is manifested, but only in and by the Lord Christ." 
 
 This Avhole passage I am far from disliking, upon this representa- 
 tion of it, or any expression in it. Those who are not pleased with 
 this distribution of spiritual wisdom, may make use of any such of 
 their own wherewith they are better satisfied. This of mine was 
 sufficient unto my purpose. Hereon this censure is passed by him : — 
 "Where hy is fallaciously added to include the revelations Christ 
 hath made ; Avhereas his first undertaking was, to show how impossible 
 it is to understand these things savingly and clearly, notwithstanding 
 all those revelations God hath made of himself and his will by Moses 
 and the prophets, and by Christ himself, without an acquaintance 
 with his person." The fallacy pretended is merely of his own coining; 
 ray words are plain, and suited unto my own purpose, and to declare 
 my mind in what I intend ; which he openly coiTupting, or not at 
 all understanding, frames an end never thought of by me, and then 
 feig-ns fallacious means of attaining it. The knowledge I mean is to 
 be learned by Chri.st; neither is any thing to be learned in him but 
 what is learned by him. I do say, indeed, now, whatever I have said 
 
 VOL. II. 19
 
 290 A VINDICATION OF 
 
 before, tliat it is impossible to understand any sacred truth savingly 
 and clearly, without the knowledge of the person of Christ; and shall 
 say so still, let this man and his companions say what they will to 
 the coutraiy: but that in my so saying I exclude the consideration 
 of the revelations which Christ hath made, or that God hath made 
 of himself by Moses and the prophets, and Christ himself, the prin- 
 cipal whereof concern his person, and whence alone we come to know 
 him, is an assertion becoming the modesty and ingenuity of this author. 
 But hereon he proceeds, and says, that as to the first head he will 
 take notice of those peculiar discoveries of the nature of God of Avhich 
 the world was ignorant before, and of which revelation is wholly silent, 
 but are now clearly and savingly learned from an acquaintance with 
 Christ's j)erson. But what, in the meantime, is become of modesty, 
 truth, and honesty? Do men reckon that there is no account to be 
 given of such falsifications? Is there any one word or tittle in my 
 discourse of any such knowledge of the nature or properties of God 
 as whereof revelation is wholly silent? What doth this man intend? 
 Doth he either not at all understand what I say; or doth he not care 
 what he says himself? What have I done to him? wherein have I 
 injured him? how have I provoked him, that he should sacrifice his 
 conscience and reputation unto such a revenge? Must he yet hear 
 it again? I never thought, I never owned, I never wrote, that there 
 was any acquaintance to be obtained with any property of the nature 
 of God by the knowledge of the person of Christ, but what is taught 
 and revealed in the gospel; from whence alone all knowledge of 
 Christ, his person, and his doctrine, is to be learned. And yet I 
 mil say again, if we learn not thence to know the Lord Christ, — that 
 is, his person, — Ave shall never know any thing of God, ourselves, or 
 our duty, clearly and savingly (I use the words again, notwithstand- 
 ing the reflections on them, as more proper in this matter than any 
 used by our author in his eloquent discourse), and as we ought to do. 
 From hence he proceeds unto weak and confused discourses about 
 the knowledge of God and his properties without any knowledge of 
 Christ; for he not only tells us " what reason we had to believe such 
 and such things of God, if Christ had never appeared in the world,'' 
 (take care, I pray, that we be thought as little beholden to Him as 
 may be), " but that God's readiness to pardon, and the like, are plainly 
 revealed in the Scripture, without any farther acquaintance with the 
 person of Christ," j). 43. What this farther acquaintance with the 
 person of Christ should mean, I do not well understand : it may be, 
 any more acquaintance with respect unto some that is necessary; — 
 it may be, without any more ado as to an acquaintance with him. 
 And if this be his intention, — as it must be, if there be sense in his 
 words, — that God's readiness to pardon sinners is revealed in the Scrip-
 
 THE PRECEDING DISCOURSE. ' 291 
 
 ture without respect unto the person of Jesus Christ, it is a piece 
 of dull Socinianism; which, because I have sufficiently confuted else- 
 where, I shall not here farther discover the folly of. [As] for a know- 
 ledge of God's essential properties by the light of nature, it was never 
 denied by me; yea, I have written and contended for it in another 
 way than can be impeached by such trifling declamations. But yet, 
 with his good leave, I do believe that there is no saving know- 
 ledge of, or acquaintance with God or his properties, to be attained, 
 but in and through Jesus Christ, as revealed unto us in the gospel. 
 And this I can confirm with testimonies of the Scripture, fathers, 
 schoolmen, and divines of all sorts, with reasons and arguments, such 
 as I know this author cannot answer. And whatever great appre- 
 hensions he may have of his skill and abilities to know God and his 
 properties by the light of nature, now that he neither knows nor is able 
 to distinguish what he learns from thence, and what he hath imbibed 
 in his education from an emanation of divine revelation ; yet I be- 
 lieve there were as wise men as himself amongst those ancient philo- 
 sophers, concerning whom and their inquiries into the nature of God 
 our apostle pronounces those censures, Kom. i. ; 1 Cor. i. 
 
 But on this goodly foundation he proceeds unto a particular infer- 
 ence, p. 44, saying, " And is not this a confident man, to tell us that 
 the love of God to sinners, and his pardoning mercy, could never 
 have entered into the heart of man but by Christ, when the expe- 
 rience of the whole world confutes him? For, whatever becomes of 
 his new theories, both Jews and heathens, who understood nothing 
 at all of what Christ was to do in order to our recovery, did believe 
 God to be gracious and merciful to sinners, and had reason to do so ; 
 because God himself had assured the Jews that he was a gracious 
 and merciful God, pardoning iniquity, transgressions, and suis. And 
 those natural notions heathens had of God, and all those discoveries 
 God had made of himself in the works of creation and providence, 
 did assure them that God is very good : and it is not possible to un- 
 derstand what goodness is, Avithout pardoning grace." 
 
 I beg his excuse : truth and good company will give a modest man 
 a little confidence sometimes; and against his experience of the 
 whole world, falsely pretended, I can oppose the testimonies of the 
 Scripture, and all the ancient writers of the church, very few ex- 
 cepted. We can know of God only what he hath, one way or other, 
 revealed of himself, and nothing else ; and I say again, that God 
 hath not revealed his love unto sinners, and his pardoning mercy, 
 any other way but in and by Jesus Christ. For what he adds as to 
 the knowledge which the Jews had of these things by God's revela- 
 tion in the Scripture, when he can prove that all those revelations, 
 or any of them, had not respect unto the promised seed, — the Son of
 
 292 A VINDICATION OF 
 
 God, — to be exhibited in the flesh to destroy the works of the devil, 
 ho \\\]\ speak somewhat unto his purpose. In the meantime, this 
 insertion of the consideration of them who enjoyed that revelation of 
 Christ whicli God was pleased to build his church upon under the 
 Old Testament, is weak and impertinent. Their apprehensions, I 
 acknowledge, concerning the person of Christ, and the speciality of 
 the work of his mediation, were dark and obscure ; but so, also, pro- 
 portionably was their knowledge of all other sacred truths, which yet 
 with all diUgence they inquired into. That which I intended is 
 expressed by the apostle, 1 Cor. ii. 9, 10, " It is written. Eye hath not 
 seen, nor ear heard, neither have entered into the heart of man, the 
 things which God hath prepared for them that love him. But God 
 hath revealed them unto us by his Spirit.'' What a confident man 
 was this apostle, as to affirm that the things of the grace and mercy 
 of God did never enter into the heart of man to conceive, nor would 
 so have done, had they not been revealed' by the Spirit of God in the 
 gosjoel through Jesus Christ ! * 
 
 But this is only a transient charge. There ensues that which is 
 much more severe, p. 45; as, for instance, "He tells us, ' that in Christ' 
 (that is, in his death and sufferings for our sins) 'God hath manifested 
 /the naturalness of this righteousness' (that is, vindictive justice in 
 -punishing sm), ' that it Avas impossible that it should be diverted from 
 sinners without the interposing of a propitiation; that is, that God is 
 so just and righteous, that he cannot pardon sin without satisfaction 
 to his justice.' Now, this indeed is such a notion of justice as is 
 perfectly new, which neither Scripture nor nature acquaints us with ; 
 'for all mankind have accounted it an act of goodness, without the 
 least suspicion of injustice in it, to remit injuries and offences without 
 exacting any punishment, — that he is so far from being just, that he 
 is cruel and savage, who whl remit no offence till he hath satisfied his 
 revenge." The reader who is in any measure or degree acquainted 
 Avith these things, knows fuU well what is intended by that which I 
 have asserted. It is no more but this, — that such is the essential 
 holiness and righteousness of the nature of God, that, considering him 
 as the supreme governor and ruler of all mankind, it was inconsis- 
 tent with the holmess and rectitude of his rule, and the glory of his 
 government, to pass by sin absolutely, or to pardon it without satis- 
 faction, propitiation, or atonement. This, I said, was made evident 
 in the death and sufferings of Christ, Avherein God made all our 
 iniquities to meet upon him, and spared him not, that we might 
 obtain mercy and grace. This is here now called out by our author 
 as a very dangerous or foolish passage in my discourse, which he 
 thought he might highly advantage his reputation by reflecting upon. 
 But as the orator said to his adversary, " Equidem vehementer lastor
 
 THE PRECEDING DISCOUESE. 293 
 
 eum esse me, in quem tu cnm cuperes, nullam contumeliam jacere 
 potueris, quse non ad maximam partem civium convenerit," — so it is 
 here fallen out. If this man knows not that this is the judgment of 
 the generality of the most learned divines of Europe upon the matter, 
 of all who have engaged with any success against the Socinians, one 
 or two only excepted, I can pity him, but not relieve him in his 
 unhappiness, unless he will be pleased to take more pains in reading 
 good books than as yet he appeareth to have done. But for the thing 
 itself, and his reflections upon it, I shall observe yet some few things, 
 and so pass on; — as first, the opposition that he makes unto my 
 position is nothing but a crude assertion of one of the meanest and 
 most absurd sophisms which the Socinians use in this cause, — namely, 
 that every one may remit injuries and offences as he pleaseth, without 
 exacting any punishment : Avhich, as it is true in most cases of injuries 
 and offences against private persons, wherein no others are concerned 
 but themselves, nor are they obliged by any law of the community 
 to pursue their own right ; so, with respect unto public rulers of the 
 community, and unto such injuries and offences as are done against 
 supreme rule, tending directly unto the dissolution of the society 
 centring in it, to suppose that sucli rulers are not obliged to inflict 
 those punishments which justice and the preservation of the com- 
 munity doth require, is a fond and ridiculous miagination, — destruc- 
 tive, if pursued, unto all human society, and rendering government a 
 useless thing in the world. Therefore, what this author (who seems 
 to understand very little of these things) adds, " that governors may 
 spare or punish as they see reason for it;" if the rule of that reason 
 and judgment be not that justice Avhich respects the good and benefit 
 of the society or community, they do amiss, and sin, in sparing and 
 punishing : wliich I svippose he will not ascribe unto the government 
 of God. But I have fully debated these things in sundry writings 
 against the Socinians; so that I will not again enlarge upon them 
 without a more important occasion. It is not improbable but he 
 knows where to find those discourses ; and he may, when he please, 
 exercise his skill upon them. Again : I cannot but remark upon the 
 consequences that he chargeth this position withal ; and yet I cannot 
 do it without begging pardon for repeating such horrid and desperate 
 blasphemies. P. 46, " The account," saith he, " of this is very plain; 
 because the justice of God hath glutted itself with revenge on sin in 
 the death of Christ, and so henceforward we may be sure he will be 
 very kind, as a revengeful man is when his passion is over." P. 47, 
 " The sum of which is, that God is all love and patience when he hath 
 taken his fill of revenge; as others use to say that the devil is very 
 good when he is pleased." P. 50, " The justice and vengeance of God, 
 having their actings assigned them to the full, being glutted and
 
 294 A VINDICATION OF 
 
 satiated with the Lkiod of Christ, God may," etc. I desire the reader 
 to remember that the supposition whereon all these inferences are 
 built, is only that of the necessity of the satisfaction of Christ with 
 respect unto the hoHness and righteousness of God as the author of the 
 law, and the supreme governor of mankind. And is this language be- 
 coming' a son of the church of England? Might it not be more justly 
 expected from a Jew or a Mohammedan, — from Servetus or Socinus, 
 from whom it is borrowed, — than from a son of this church, in a book 
 published by licence and authority? But it is to no purpose to com- 
 plain : those who are pleased with these things, let them be so. But 
 what if, after all, these impious, blasphemous consequences do follow 
 as much upon this author's opinion as upon mine, and that with a 
 greater show of probability? and what if, forgetting himself, within 
 a few leaves he says the very same thing that I do, and casts himself 
 under his own severest condemnation ? 
 
 For the fu'st: I presume he owns the satisfaction of Christ, and I 
 will suppose it until he directly denies it ; therefore, also, he owns and 
 grants that God would not pardon any sin, but upon a supposition of 
 a previous satisfaction made by Jesus Christ. Here, then, lies all the 
 difference between us; — that I say God could not, with respect unto 
 his holiness and justice, as the author of the law and governor of 
 the world, pardon sin absolutely without satisfaction : he says, that 
 although he might have done so without the least diminution of his 
 gloiy, yet he would not, but would have his Son by his death and 
 suffering to make satisfaction for sin. I leave it now, not only to 
 everj'- learned and impartial reader, but to every man in his wits who 
 understands common sense, whether the blasphemous consequences, 
 which I will not again defile ink and paper with the expression of, 
 do not seem to follow more directly upon his opinion than mine. For 
 whereas I say not that God requireth any thing unto the exercise 
 of grace and mercy, but what he grants that he doth so also ; — only I 
 say he doth it because requisite unto his justice; he, because he 
 chose it by a free act of his will and wisdom, when he might have 
 done otherwise, without the least disadvantage unto his righteous- 
 ness or rule, or the least impeachment to the glory of his holiness. 
 The odious blasphemies mentioned do apparently seem to make a 
 nearer approach unto his assertion than unto mine. I cannot pro- 
 ceed unto a farther declaration of it, because I abhor the rehearsal 
 of such horrid profaneness. The truth is, they follov/' not in the least 
 (if there be any thing in them but odious satanical exprobrations of 
 the truth of the satisfaction of Christ) on either opinion ; though I 
 say this author knows not well how to discharge himself of them. 
 
 But what if he be all this while only roving in his discourse about 
 the things that he hath no due comprehension of, merely out of a
 
 THE PRECEDING DISCOURSE. 295 
 
 transporting desire to gratify himself and others, in traducing and 
 making exceptions against my writings? What if, when he comes a 
 little to himself, and expresseth the notions that have been instilled 
 into him, he saith expressly as much as I do, or have done in any 
 place of my writings? It is plain he does so, p. 49, in these words: 
 — " As for sin, the gospel assures us that God is an irreconcilable 
 ■enemy to all wickedness, it being so contrary to his own most holy 
 nature, that if he have any love for himself, and any esteem for his 
 own perfections and works, he must hate sin, which is so unlike him- 
 self, and which destroys the beauty and perfection of his v/orkman- 
 ship. For this end he sent his Son into the world to destroy the 
 works of the devil," etc. Here is the substance of what at any time 
 on this subject I have pleaded for: — " God is an in-econcilable enemy 
 to all wickedness," — that it " is contrary to his holy nature, so that he 
 must hate it; and therefore sends his Son," etc. If sin be contrary 
 to God's holy nature, — if he must hate it, unless he v/ill not love him- 
 self, nor value his own perfections, and therefore sent his Son to 
 make satisfaction, we are absolutely agreed in this matter, and our 
 author hath lost " operam et oleum" in his attempt. But for the mat- 
 ter itself, if he be able to come unto any consistency in his thought?, 
 or to know what is his own mind therein, I do hereby acquaint him 
 that I have written one entire discourse^ oh that subject, and have 
 lately reinforced the same argument in my Exercitations on the 
 Epistle to the Hebrews, wherein my judgment on this point is de- 
 clared and maintained. Let him attempt an answer, if he please, 
 unto them, or do it if he can. What he farther discourseth on this 
 subject, pp. 46, 47, consisteth only in odious representations and vile 
 reflections on the principal doctrines of the gospel, not to be men- 
 tioned without offence and horror. But as to me, he proceeds to 
 except, after his scoffing manner, against another passage, pp. 47, 48, 
 — '' But, however, sinners have great reasons to rejoice in it, when they 
 consider the nature and end of God's patience and forbearance to- 
 wards them, — viz.. That it is God's taking a course, in his infinite 
 wisdom and goodness, that we should not be destroyed notwithstand- 
 ing our sins; that as before, the least sin could not escape without 
 punishment, justice being so natural to God that he cannot forgive 
 without punishing; so the justice of God being now satisfied by the 
 death of Christ, the greatest sins can do us no hurt, but we shall 
 escape with a ' notwithstanding our sins.' This, it seems, we learn 
 from an acquaintance with Christ's person, though his gospel instructs 
 us otherwise, that ' without holiness no man shall see God.'" But he 
 is here again at a loss, and understands not what ho is about. That 
 
 ' Owen, in all probability, alludes to his " Diatiiba do Justitiu Diviiia." Seo 
 vul. :c. of his Works. — Ed.
 
 29 G A VINDICATION OF 
 
 whereof he was discoursing is the necessity of the satisfaction of 
 Christ, and that must be it wliich he maketh his inference from; but 
 the passage lie insists on, he lays down as expressive of the end of 
 God's patience and forbearance towards sinners, which here is of no 
 place nor consideration. But so it falls out, that he is seldom at any 
 agreement with himself in any parts of his discourse ; the reason 
 whereof I do somewhat more than guess at. However, for the pas- 
 sao-e Avhich he cites out of my discourse, I like it so well, as that I 
 shall not trouble myself to inquire whether it be there or no, or on 
 what occasion it is introduced. The words are, — " That God hath, in 
 his justice, wisdom, and goodness, taken a course that we should not 
 be destroyed, notwithstanding our sins" (that is, to save sinners); 
 " for he that belicveth, although he be a sinner, shall be saved; and 
 he that believeth not shall be damned," as one hath assured us, whom 
 I desire to beheve and trust unto. If this be not so, what will be- 
 come of this man and myself, with all our writings? for I know that 
 we are both sinners ; and if God will not save us, or deliver us from 
 destruction, notwithstandmg our sins, — that is, pardon them through 
 the bloodshed ding of Jesus Christ, wherein we have redemption, even 
 the forgiveness of sins, — it had been better for us that we had never 
 been bom. And I do yet again say, that God doth not, that lie mil 
 not, pardon the least sin, without respect unto the satisfaction of 
 Christ, according as the apostle declares, 2 Cor. v. 18-21; and the 
 expression which must be set on the other side, on the supposition 
 whereof the greatest sin can do us no harm, is this man's addition, 
 - which his usual respect unto truth hath produced. But, withal, I 
 never said, I never ■wrote, that the only supposition of the satisfac- 
 tion of Christ is sufficient of itself to free us from destruction by sin. 
 There is, moreover, required on our part, faith and repentance ; with- 
 out which we can have no advantage by it, or interest in it. But he 
 seems to understand by that expression, " notwithstanding our sins," 
 though wc should live and die in our sins without faith, repentance, 
 or new obedience; for he supposeth it sufficient to manifest the 
 folly of this assertion, to mention that declaration of the mind of 
 Christ in the gospel, that " without holiness no man shall see God." 
 I wonder whether he thinks that those who believe the satisfaction 
 of Christ, and the necessity thereof, wherein God " made him to be sin 
 who knew no sin, that we might be made the righteousness of God 
 in him," do believe that the personal holiness of men is [not] indis^ 
 pensably necessary unto the pleasing and enjoyment of God. If he 
 suppose that the satisfaction of Christ and the necessity of our personal 
 holiness are really inconsistent, he must be treated in another manner : 
 if he suppose that although they are consistent, yet those whom he 
 opposeth do so trust to the satisfaction of Christ, as to judge that
 
 THE PRECEDING DISCOURSE. 297 
 
 faith, repentance, and holiness, are not indispensably necessary to sal- 
 vation, he manifests how well skilled he is in their principles and 
 practices. I have always looked on it as a piece of the highest dis- 
 ingenuity among the Quakers, that when any one pleads for the satis- 
 faction of Christ or the imputation of his righteousness, they will cla- 
 morously cry out, and hear nothing to the contrary, " Yea, you are 
 for the saving of polluted, defiled sinners; let men live in their sins 
 and be all foul within, it is no matter, so long as they have a right- 
 eousness and a Christ without them." I have, I say, always looked 
 upon it as a most disingenuous procedure in them, seeing no one is 
 catechised amongst us, who knovreth not that we press a necessity of 
 sanctification and holiness, equal with that of justification and right- 
 eousness. And yet this very course is here steered by this author, 
 contrary to the constant declaration of the judgments of them with 
 w^hom he hath to do, — contrary to the common evidence of their 
 writings, preaching, praying, disputing unto another purpose; and that 
 without relieving or countenancing himself by any one word or ex- 
 pression used or uttered by them. He chargeth [them] as though 
 they made holiness a very indifferent thing, and such as it doth not 
 much concern any man whether he have an interest in or no; and I 
 know not whether is more marvellous unto me, that some men can 
 so far concoct all principles of conscience and modesty as to publish 
 such slanderous untruths, or that others can take contentment and 
 satisfaction therein, who cannot but understand their disingenuity and 
 falsehood. 
 
 His proceed in the same page is to except against that revelation 
 of the wisdom of God which I affirm to have been made m the per- 
 son and sufferings of Christ, which I thought I might have asserted 
 without offence. But this man will have it, that " there is no wis- 
 dom therein, if justice be so natural to God, that nothing could satisfy 
 him but the death of his own Son." That any thing else could satisfy 
 divine justice but the sufferings and death of the Son of God, so far 
 as I know, he is the first that found out or discovered, if he hath yet 
 found it out. Some have imagined that God will pardon sin, and 
 doth so, Avithout any satisfaction at all; and some have thought that 
 other ways of the reparation of lost mankind were possible, without 
 this satisfaction of divine justice, which yet God in his wisdom deter- 
 mined on ; but that satisfaction could be any otherwise made to divino 
 justice, but by the death of the Son of God incarnate, none have used 
 to say who know what they say in these things. " But wisdom," he 
 saith, " consists in the choice of the best and fittest means to attain 
 an end, when there were more ways than one of doing it ; but it re- 
 quires no great wisdom to choose when there is but one possible way." 
 Yea, this it is to measure Gcd, — things infinite and divine, by our-
 
 298 A VINDICATION OF 
 
 selves. Dotli this man tlilnk that God's ends, as ours, have an exist- 
 ence in themselves out of him, antecedent unto any acts of his divine 
 wisdom? • Doth he imagine that he balanceth probable means for 
 the attaining of an end, choosing some and rejecting others? Doth 
 he surmise that the acts of divine wisdom with respect unto the end 
 and means are so really distinct, as the one to have a priority in time 
 before the others? Alas, that men should have the confidence to 
 publish such slight and crude imaginations ! Again : the Scripture, 
 which so often expresseth the incarnation of the Son of God, and the 
 whole work of his mediation thereon, as the effect of the infinite 
 msdom of God, — as that wherein the stores, riches, and treasures of it 
 are laid forth, — doth nowhere so speak of it in comparison with other 
 means not so suited unto the same end, but absolutely, and as it is 
 in its own nature ; unless it be when it is compared with those typical 
 institutions which, being appointed to resemble it, some did rest in. 
 And lastly, whereas there was but this one way for the redemption 
 of mankind, and the restoration of the honour of God's justice and 
 holiness, as he is the supreme lawgiver and governor of the universe ; 
 and whereas this one way was not in the least pervious unto any 
 created miderstanding, angelical or huiiaan, nor could the least of its 
 concerns have ever entered into the hearts of any (nor, it may be, shall 
 they ever know or be able to find it out unto perfection, but it will 
 be left the object of their admiration unto eternity) ; — if this author 
 can see no Vv'isdom, or no great wisdom, in the finding out and ap- 
 pointing of this way, who can help it? I wish he would more dili- 
 gently attend unto their teachings who are able to instruct him better; 
 and from whom, as having no prejudice against them, he may be 
 willing to leani. 
 
 But this is the least part of what this worthy censurer of theolo- 
 gical discourses rebukes and corrects. For whereas I had said, that 
 we " might learn our disability to answer the mind and will of God 
 in all or any part of the obedience he requireth," — that is, without 
 Christ or out of him ; he adds, " That is, that it is impossible for us 
 to do any thing that is good, but we must be acted, like machines, 
 by an external force, — by the uresistible power of the grace and Spirit 
 of God. This, I am sure, is a new discovery; we learn no such thing 
 from the gospel, and I do not see hov/ he proves it from an acquaint- 
 ance Avith Christ." But if he intends what he speaks, " we can do 
 no good, but must be acted, like machines, by an external force," and 
 chargeih this on me, it is a false accusation, proceeding from malice 
 or ignorance, or a mixture of both. If he intend, that we can of 
 ourselves do any thing that is spiritually good and acceptable before 
 God, without the efficacious work of the Spirit and grace of God in 
 us, which I only deny, he is a Pelagian, and stands anathematized
 
 THE PRECEDING DISCOURSE. 299 
 
 by many councils of the ancient church. And [as] for what is my judg- 
 ment about the impotency that is in us by nature unto any spiritual 
 good, — the necessity of the effectual operation of the Spuit of God 
 in and to our conversion, with his aids and assistances of actual grace 
 in our whole course of obedience, which is no other but that of the 
 ancient church, the most learned fathers, and the church of England 
 itself in former days, — I have now sufficiently declared and confirmed 
 it in another discourse ; whither this author is remitted, either to 
 learn to speak honestly of what he opposeth, -or to understand it 
 better, or answer it if he can. 
 
 He adds, " But still there is a more glorious discovery than this 
 behind; and that is, the glorious end whereunto sin is appointed and 
 ordained (I suppose he means by God) is discovered in Christ, — 
 namely, for the demonstration of God's vindictive justice, in measur- 
 ing out to it a meet recompense of reward, and for the praise of God's 
 glorious grace in the pardon and forgiveness of it ; — that is, that it 
 could not be known how just and severe God is, but by punishing sin, 
 nor how good and gracious God is, but by pardoning of it; and, there- 
 fore, lest his justice and mercy should never be kno"\vn to the world, 
 he appoints and ordains sin to this end, — that is, decrees that men 
 shall sin that he may make some of them the vessels of his "wi'ath, 
 and tlie examples of his fierce vengeance and displeasure, and others 
 the vessels of his mercy, to the praise and glory of his free grace in 
 Christ. This, indeed, is such a discovery as nature and revelation 
 could not make," p. 51 ; which, in the next page, he calls God's 
 " truckling and barteiing with sin and the devil for his glory." 
 
 Although there is nothing in the words here reported as mine 
 which is not capable of a fair defence, seeing it is expressly affirmed 
 that '• God set forth his Son to be a propitiation to declare his 
 righteousness,'" yet I know not how it came to pass that I had a 
 mind to turn unto the passage itself in my discourse, which I had 
 not done before on any occasion, as not supposing that he would 
 falsify my words, with whom it was so easy to pervert my meaning 
 at any time, and to reproach what he could not confute. But, that I 
 may give a specimen of this man's honesty and ingenuity, I shall 
 transcribe the passage which he excepts against, because I confess 
 it gave me some surprisal upon its first perusal. My words are these : 
 " There is a glorious end whereunto sin is appointed and ordained dis- 
 covered in Christ, that others are unacquainted withal. Sin, in its 
 own nature, tends merely to the dishonour of God, the debasement 
 of his majesty, and the ruin of the creature in whom it is. Hell 
 itself is but the filling of wretched creatures with the fruit of their 
 own devices. The comminations and threats of God in the law do 
 manifest one other end of it, — even the demonstration of the vindic-
 
 300 A VINDICATION OF 
 
 tive justice of God Id measuring out unto it a meet recompense of 
 reward. But here the law stays, and with it all other light, and dis- 
 covers no other use or end of it at all. In the Lord Jesus Christ 
 there is the manifestation of another and more glorious end, to wit^ 
 the praise of God's glorious grace in the pardon and forgiveness of 
 it; — God having taken order m Christ, that that thing which tended 
 merely to his dishonour should be managed to his infinite glory, and 
 that which of all things he desired to exalt, — even that he may be 
 kno\\Ti and believed to be a God pardoning iniquity, transgression, 
 and sin." Such was my ignorance, that I did not think that any 
 Christian, unless he were a professed Socinian, would ever have 
 made exceptions against any thing in this discourse ; the whole of it 
 being openly proclaimed in the gospel, and confirmed in the parti- 
 culars by sundry texts of Scripture, quoted in the margin of my 
 book, which this man took no notice of For the advantage he 
 would make from the expression about the end whereunto sin is 
 appointed and ordained, it is childish and ridiculous; for every one 
 who is not v/ilfully blind must see, that, by " ordained," I intended, 
 not any ordination as to the futurition of sin, but to the disposal of 
 sin to its proper end being comiiiitted, or to ordain it unto its end 
 upon a supposition of its being; which quite spoils this author's ensu- 
 ing harangue. But my judgment in this matter is bettei expressed 
 by another than I am able to do it myself, and, therefore, in his 
 words I shall represent it. It is Augustine : saith he, " Saluberrime 
 confitemur quod rectissime credimus, Deum Dominumque rerum 
 omnium qui creavit omnia bona valde, et mala ex bonis exortura 
 esse praescivit, et scivit magis ad suam omnipotentissimam bonitatem 
 pertinere, etiam de malis benefacere, quam mala esse non sinere; 
 sic ordinasse angelorum et hominum vitam, ut in ea prius ostenderet 
 quid posset eorum liberum arbitrium, deinde quid posset suas gratias 
 beneficium, justititeque judicium." 
 
 This, our author would have to be God's " bartering with sin and 
 the devil for his glory ;" the bold impiety of which expression, among 
 many others, for whose necessary repetition I crave pardon, mani- 
 fests with what frame of spirit, with what reverence of God himself 
 and all holy things, this discourse is managed. 
 
 But it seems I add, that " the demonstration of God's justice in 
 measuring out unto sin a meet recompense of reward is discovered in 
 Christ, as this author says." Let him read again, " The commina- 
 tions and threatenings of God in the law," etc. If this man were 
 acquainted with Christ, he could not but learn somewhat more of 
 truth and modesty, unless he be wilfully stupid. But what is the 
 crime of this paragraph? That which it teacheth is, that sin, in its 
 own nature, hath no end but the dishonour of God and the eternal
 
 THE PRECEDING DISCOURSK 301 
 
 i-uin of the sinner ; that, by the sentence and curse of the law, God 
 hath manifested that he will glorify his justice in the punishing of it; 
 as also, that, in and through Jesus Christ, he will glorify grace and 
 mercy in its pardon, on the terms of the gospel. What would he be 
 at? K he have a mind to quarrel with the Bible, and to conflict the 
 fundamental principles of Christianity, to what purpose doth he cavil 
 at my obscure discourses, when the proper object of his displeasure 
 lies plainly before him? 
 
 Let us proceed yet a little farther with our author, although I con- 
 fess myself to be already vitterly wearied with the perusal of such 
 vain and frivolous imaginations. Yet thus he goes on, p. 53, " Thus 
 much for the knowledge of ourselves with respect to sin, which is hid 
 only in the Lord Christ. But then we learn what our righteousness 
 is, wherewith we must appear before God, from an acquaintance with 
 Christ. We have already learned how unable we are to make atone- 
 ment for our sins, without which they can never be forgiven, and how 
 unable we are to do any thing that is good ; — and yet nothing can 
 dehver us from the justice and wrath of God, but a full satisfaction 
 for our sins ; and nothing can give us a title to a reward, but a perfect 
 and unsinning righteousness. What should we do in this case? How 
 shall we escape hell, or get to heaven, when we can neither expiate 
 for our past sins, nor do any good for the time to come ? Why, here 
 v\'e are relieved again by an acquamtance with Christ. His death 
 expiates former iniquities, and removes the whole guilt of sin. But 
 this is not enough, that we are not guilty, we must also be actually 
 righteous ; not only all sin is to be answered for, but all righteous- 
 ness is to be fulfilled. 'Now, this righteousness we find only in 
 Christ; we are reconciled to God by his death, and saved by his 
 life. That actual obedience he yielded to the whole law of God, 
 is that righteousness whereby we are saved; we are innocent by 
 virtue of his sacrifice and expiation, and righteous with his right- 
 eousness." 
 
 What is here interposed, — that we cannot do any good for the tune 
 to come, — must be interpreted of ourselves, without the aid or assist- 
 ance of the grace of God. And the things here reported by this 
 author, are so expressed and represented, to expose them to reproach 
 and scorn, to have them esteemed not only false, but ridiculous. But 
 whether he be in his wits or no, or what he intends, so to traduce 
 and scoff at the fundamental doctrines of the gospel, I profess I know 
 not. What is it he would deny ? what is it he would assert ? Are 
 we able to make an atonement for our sins ? Can we be forgiven 
 without an atonement ? Can we of ourselves do any good without 
 the aid and assistance of grace ? Can any thing we do be a full satis- 
 faction for our sins, or deliver us from the Avrath of God- that is, the
 
 302 A VINDICATION OF 
 
 puniskmeut duo to our sins ? Doth not the death of Christ expicte 
 former iniquities, and remove the whole guilt of sin? Is the contrary 
 to these things the doctrine of the church of England ? Is this the 
 religion which is authorized to be preached? and are these the opinions 
 that are licensed to be published unto all the world ? But, as I 
 observed before, these things are other men's concernment more than 
 mine, and with them I leave them. But I have said, as he quotes 
 the place, " that we are reconciled to God by the death of Christ, 
 and saved by his life, that actual obedience which he yielded to the 
 whole law of God." As the former part of these words are expressly 
 the apostle's, Rom. v. 10, and so produced by me; so the next words 
 I add are these of the same apostle, " If so be we are found m him, 
 not having on our own righteousness which is of the law, but the 
 righteousness which is of God by faith;" which he may do well to 
 consider, and answer when he can. 
 
 Once more, and I shall be beholden to this author for a little 
 respite of severity, whilst he diverts to the magisterial reproof of some 
 other persons. Thus, then, he proceeds, p. 55: — " The third part of 
 our wisdom is, to walk with God : and to that is required agreement, 
 acquaintance, a way, strength, boldness, and aiming at the same end ; 
 and all these, "with the wisdom of them, are hid in Jesus Christ." So 
 far are my words, to which he adds : " The sum of which, in short, is 
 this : — that Christ having expiated our sins, and fulfilled all righteous- 
 ness for us, though we have no personal righteousness of our own, but 
 are as contrary unto God as darkness is to light, and death to life, and 
 a universal pollution and defilement to a universal and glorious holi- 
 ness, and hatred to love ; yet the righteousness of Christ is a sufficient, 
 nay, the only foundation of our agreement, and, upon that, of our 
 walkmg with God : though St John tells us, ' If we say that we 
 Lave fellowship with him, and walk in darkness, we lie, and do not 
 the truth; but if we walk in the light, as God is in the light, we 
 have fellowship one with another, and the blood of Jesus Christ 
 his Son cleanseth us from all sin,' 1 John i. 6, 7. And our only 
 acquaintance with God and knowledge of him is hid in Christ, which 
 his word and works could not discover, as you heard above. And he 
 is the only way wherein we must walk with God ; and we receive all 
 our strength from him; and he makes us bold and confident too, 
 having removed the guilt of sin, so that now we may look justice in 
 the face, and whet our knife at the counter door, all our debts being 
 discharged by Christ, as these bold acquaintances and familiars of 
 Christ use to speak. And in Christ we design the same end that 
 God doth, which is the advancement of las own glory; that is, I 
 suppose, by trustmg unto the expiation and righteousness of Christ 
 for salvation, without doing any thing ourselves, we take care that
 
 THE PRECEDING DISCOURSE. 303 
 
 God shall not be wronged of tlie glory of his free grace, by a com- 
 petition of any merits and deserts of our own." 
 
 What the author affirms to be the sum of my discourse in that 
 place, which, indeed, he doth not transcribe, is, as to his affirmation 
 of it, as contraiy to God as darkness is to light, or death to life, or 
 falsehood to the truth; that is, it is flagitiously false. That there 
 is any agreement with God, or walking with God, for any men who 
 have no personal righteousness of their own, but are contrary to God, 
 etc., I never thought, I never wrote, nor any thing that should give 
 the least countenance unto a suspicion to that purpose. The necessity 
 of an habitual and actual personal, inherent righteousness, of sancti- 
 fication and holiness, of gospel obedience, of fruitfulness in good 
 works, unto all who intend to walk with God, or come to the enjoy- 
 ment of him, I have asserted and proved, vnth other manner of argu- 
 ments than this author is acquainted withal. The remainder of his 
 discourse in this place is composed of immorality and profaneness. 
 To the first I must refer his charge, that " our only acquaintance 
 with God and knowledge of him is hid in Christ, which his word 
 could not discover," as he again expresseth it, pp. 98, 99, " But that 
 the reverend doctor confessed the plain truth, that their religion is 
 wholly owing to an acquaintance with the person of Christ, and could 
 never have been clearly and savingly learned from his gospel had 
 they not first gi'own acquainted with his person;" which is plainly 
 false. I own no knowledge of God, nor of Christ, but what is revealed 
 in the word, as was before declared. And unto the other head be- 
 longs the most of what ensues; for what is the intendment of those 
 reproaches which are cast on my supposed assertions? Christ is the 
 only way wherein or whereby we must walk with God. Yes, so he 
 says, " I am the way;" " There is no coming to God but by me;" he 
 having consecrated for us in himself " a new and living way" of draAV- 
 ing nigh to God. We receive all our strength from him ; yes, for he 
 says, " Without me ye can do nothing." He makes us bold and con- 
 fident also, having removed the guilt of sin. So the apostle tells us, 
 Heb. X. 19-22. What then? what follows upon these plain, posi 
 tive, divine assertions of the Scripture? Why, then "we may look 
 justice in the face, and v/het our knife at the counter door." Goodly 
 son of the church of England ! Not that I impute these profane 
 scoffings unto the church itself, — which I shall never do until it be 
 discovered that the rulers of it do give approbation to such abomina- 
 tions; but I would mind the man of his relation to that church, 
 which, to my knowledge, teacheth better learning and manners. 
 
 From p. 57 to the end of his second section, p. 75, he giveth us 
 a scheme of religion, which, in his scoffing language, he says, " men 
 learn from an acquaintance with the person of Christ; and affiiins,
 
 504) A VINDICATION OF 
 
 " that there needs no more to expose it to scorn with considering 
 men than his proposal of it;" which therein he owns to be his design. 
 I know not any i)ecidiar concernment of mine therein, until he comes 
 towards the close of it ; which I shall particularly consider. But the 
 substance of the religion which he thus avowedly attempts to expose 
 to scom, is the doctrine of God's eternal election; — of his infinite wis- 
 dom in sending his Son to declare his righteousness for the forgive- 
 ness of sins, or in satisfying his justice, that sin might be pardoned, 
 to the i)raise of the glory of his gi'ace; — of the imputation of the 
 righteousness of Christ unto them tliat do believe; — of a sense of sin, 
 humiliation for it, looking unto Christ for life and salvation, as the 
 Israelites looked up to the brazen serpent in the wilderness; — of going 
 to Christ by faith for healing our natures and cleansing our sins; 
 with some other doctrines of the same importance. These are the 
 principles which, according to his ability, he sarcastically traduceth 
 and eudeavoureth to reflect scorn upon, by the false representation 
 of some of them, and debasing others with an intermixture of vile 
 and profane expressions. It is not impossible but that some or other 
 may judge it their duty to rebuke this horrible (and yet were it not 
 for the ignorance and profaneness of some men's minds, every way 
 contemptible) petulancy. For my part I have other things to do, 
 and shall only add, that I know no other Christian state in the world 
 wherein such discourses would be allowed to pass under the signa- 
 ture of public authority. Only I wish the author more modesty and 
 sobriety than to attempt, or suppose he shall succeed, in exposing to 
 scorn the avowed doctrine in general of the church wherein he lives*, 
 and which hath in the parts of it been asserted and defended by the 
 greatest and most learned prelates thereof in the foregoing ages, 
 such as Jewell, Whitgift, Abbot, Morton, Usher, Hall, Davenant, 
 Prideaux, etc., with the most learned persons of its commimion, as 
 Ile}*nolds, Whitaker, Hooker, Sutcliffe, etc., and others innumerable ; 
 — testified unto in the name of this church by the divines, sent by 
 public authority to the sjaiod of Dort ; — taught by the principal prac- 
 tical divines of this nation; and maintained by the most learned of 
 the dignified clergy at this day. He is no doubt at liberty to dissent 
 from the doctrine of the church, and of all the learned men thereof; 
 but for a young man to suppose that, with a few loose, idle words, he 
 shall expose to scorn that doctrine which the persons mentioned, and 
 others innumerable, have not only explained, confirmed, and defended, 
 with pains indefatigable, all kind of learning and skill, ecclesiastical, 
 philosophical, and theological, in books and volumes, which the Chris- 
 tian world as yet knoweth, peniseth, and prizeth, but also lived long 
 in fervent prayers to God for the revelation of his mind and truth 
 unto them, and in the holy practice of obedience suited unto the
 
 THE PRECEDING DISCOURSE. 305 
 
 doctrines they professed, — is somewhat remote from that Christiaii 
 humility which he ought not only to exercise in himself, but to give 
 an example of unto others. But if this be the fruit of despising the 
 knowledge of the person of Christ, — of the necessity of his satisfaction, 
 — of the imputation of his righteousness, — of union unto his person 
 as our head, — of a sense of the displeasure of God due to sin, — of the 
 spirit of bondage and adoption, — of the corruption of nature, and our 
 disability to do any thing that is spiritually good without the effectual 
 aids of grace; — if these, I say, and the hke issues of appearing pride 
 and elation of mind, be the fruit and consequent of rejecting these 
 principles of the doctrine of the gospel, it manifests that there is, and 
 will be, a proportion between the errors of men's minds and the 
 depravation of their affections. It were a most easy task to go over 
 all the particulars mentioned by him, and to manifest how foully he 
 hath prevaricated in their representation, — how he hath cast contempt 
 on some duties of rehgion indispensably necessary unto salvation ; and 
 brought in the veiy words of the Scripture, — and that in the true 
 proper sense and intendment of them, according to the judgment of 
 all Christians, ancient and modem (as that of looking to Christ, as the 
 Israehtes looked to the brazen serpent in the -wilderness), — to bear a 
 share and part in his scorn and contempt: as also, to defend and 
 vindicate, not his odious, disingenuous expressions, but Avhat he invidi- 
 ously designeth to expose, beyond his ability to gainsay, or with any 
 pretence of sober learning to reply unto. But I give it up into the 
 hands of those who are more concerned in the chastisement of such 
 imaginations. Only, I cannot but tell this author what I have learned 
 by long observation, — namely, that those who, in opposing others, 
 make it then design to [pubhsh] and place their confidence m false 
 representations, and invidious expressions of their judgments and opi- 
 nions, waivmg a true stating of the things in difference, and weighing 
 of the arguments wherewith they are confirmed, — whatever pretence 
 they may maKe of confidence, and contempt of them with whom they 
 have to do, yet this way of A\Titing proceeds from a secret sense of 
 their disability to maintain their own opinions, or to reply to the 
 reasonings of their adversaries in a fair and lawful disputation; or 
 from such depraved affections as are sufficient to deter any sober 
 person from the least communication in those principles which are 
 so pleaded for. And the same I must say of that kind of writing 
 (which in some late authors fills up almost every page in their books) 
 which, beyond a design to load the persons of men Avith reproaches 
 and calumnies, consists only in the collecting of passages here and 
 there, up and down, out of the Avritings of others; which, as cut off 
 from the body of their discourses, and desigTi of the places which they 
 belong unto, may, with a little artifice, either of addition or detrac-
 
 000 A VINDICATION OF 
 
 tion, with sonic false glosses, whereof we shall have an immediate 
 instance, be represented weak, or nntrue, or improper, or some way 
 or other obnoxious to censure. "When diligence, modesty, love of 
 tmtli, sobriety, true use of learning, shall again visit the world in a 
 more plentiful manner; though differences should continue amongst 
 us, yet men will be enabled to manage them honestly, without con- 
 tracting so much guilt on themselves, or giving such fearful offence 
 and scandal unto others. But I return. 
 
 That wherein I am particularly concerned, is the close wherewith 
 he winds up this candid, ingenious discourse, p. 74. He quotes my 
 words, " That ' the soul consents to take Christ on liis own terms, to 
 save him in liis own way; and saith. Lord, I would have had thee 
 and salvation in my way, that it might have been partly of mine 
 endeavours, and as it were by the works of the law' (that is, by obey- 
 ing the laws of the gospel) ; ' but I am now willing to receive thee, and 
 to be saved in thy way, merely by grace' (that is, without doing any 
 thing, without obeying thee). The most contented spouse, certainly, 
 that ever was in the world, to submit to such hard conditions as to 
 be saved for nothing. But what a pretty compliment doth the soul 
 make to Christ after all this, when she adds, ' And though I would 
 have walked according to my own mind, yet now I wholly give up 
 myself to be ruled by thy Spirit.'" 
 
 If the reader will be at the pains to look on the discourse whence 
 these passages are taken, I shall desire no more of his favour but 
 that he profess himself to be a Christian, and then let him freely 
 pronounce whether he find any thing in it obnoxious to censure. Or, 
 
 1 desire that any man, who hath not forfeited all reason and ingenuity 
 unto faction and party, if he differ from me, truly to state wherein, 
 and oppose what I have said with an answer unto the testimonies 
 Avherewith it is confirmed, referred unto in the margin of my discourse. 
 But the way of this author's proceeding, if there be no plea to be 
 made for it from his ignorance and unacquaintedness not only with 
 the person of Christ, but with most of the other things he undertakes 
 to A\Tite about, is altogether inexcusable. The way whereby I have 
 expressed the consent of the soul in the receiving of Jesus Christ, to be 
 
 justified, sanctified, saved by him, I still avow, as suited unto the mind 
 of the Holy Ghost, and the experience of them that really believe. 
 And whereas I added, that before believing, the soul did seek for sal- 
 vation by the wiorks of the law, as it is natural unto all, and as the 
 Holy Ghost affirms of some (whose words alone I used, and expressly 
 quoted that place from whence I took them, — namely, Rom. ix. 31, 
 ^2;) — this man adds, as an exposition of that expression, "That is, 
 by obeying the laws of the gospel." But he knew that these were 
 the words of the apostle, or he did not; if he did not, nor would take
 
 THE PRECEDING DISCOUESE. SCXlT 
 
 .notice of them so to be, although directed to the place from whence 
 they are taken, it is evident how meet he is to debate matters of this 
 nature and concernment, and how far he is yet from being in danger 
 to " pore out his eyes" in reading the Scripture, as he pretends. If he 
 did know them to be his words, why doth he put such a sense upon 
 them as, in his OAvn apprehension, is derogatoiy to gospel obedience? 
 Whatever he thought of beforehand, it is likely he will now say that 
 it is my sense, and not the apostle's, which he intends. But how Avill 
 he prove that I intended any other sense than that of the apostle? 
 how should this appear? Let him, if he can, produce any word in 
 my whole discourse intimating any other sense. Nay, it is evident 
 that I had no other intention but only to refer unto that place of 
 the apostle, and the proper sense of it; which is to express the mind 
 and actuigs of those who, beuig ignorant of the righteousness of God, 
 go about to establish their own righteousness; as he farther explains 
 himself, Rom. x. 3, 4. That I could not intend obedience unto the 
 Jaws of the gospel is so evident, that nothing but abominable preju- 
 dice or ignorance could hinder any man from discerning it. For that 
 faith which I expressed by the soul's consent to take Christ as a 
 .saviour and a ruler, is the very first act of obedience unto the gospel: 
 so that therein or thereon to exclude obedience unto the gospel, is to 
 ■deny what I assert ; which, under the favour of this author, I under- 
 stand myself better than to do. And as to all other acts of obedience 
 unto the laws of the gospel, following and proceeding from sincere 
 behoving, it is openly evident that I could not understand them, 
 when I spake only of what was antecedent unto them. And if this 
 man knows not what transactions are in the mhids of many before 
 they do come unto the acceptance of Christ on his own terms, or be- 
 lieve in him according to the tenor of the gospel, there is reason to 
 pity the people that are committed unto his care and instruction, 
 what regard soever ought to be had unto himself And his pitiful 
 trifling in the exposition he adds of this passage, " To be saved without 
 doing any thing, without obeying thee, and the law," doth but increase 
 the gnailt of his prevarications ; for the words immediately added in 
 my discourse are, — " And altliough I have walked according unto 
 mine own mind, yet now I Nvholly give up myself to be ruled by thy 
 Spuit;" which, unto the understanding of all men who understand 
 any thing in these matters, signify no less than an engagement unto 
 tlio universal relinquishment of sin, and entire obedience unto Jesus 
 Christ in all things. " But this," saitli he, " is a pretty compliment 
 that the soul makes to Christ after all." But why is this to be 
 esteemed only a " pretty compliment?" It is spoken at the same time, 
 and, as it were, with the same breath, there being in the discourse no 
 peiiod between this passage and that before; and why must it be
 
 SOS A VINDICATION OF 
 
 esteemed quite of another nature, so that herein the soul should only 
 compliment, and be real in what is before expressed? What if one 
 should say, it was real only in this latter expression and engagement, 
 — that the former was only a " pretty compliment?'' May it not, with 
 respect unto my sense and intention (from any thing in my words, or 
 that can be gathered from them, or any circumstances of the place), 
 be spoken with as much regard unto truth and honesty? What re- 
 ligion these men are of I know not. If it be such as teacheth them 
 these practices, and countenanceth them in them, I openly declare 
 that I am not of it, nor would be so for all that this world can afford. 
 I shall have done, when I have desired him to take notice, that I not 
 only believe and maintain the necessity of obedience unto all the laws, 
 precepts, commands, and institutions of the gospel, — of universal holi- 
 ness, the mortification of all sin, fruitfulness in good works, in all that 
 intend or design salvation by Jesus Christ; but also have proved and 
 confirmed my persuasion and assertions by better and more cogent 
 arguments than any which, by his WTitings, he seems as yet to be 
 acquainted withal. And unless he can prove that I have spoken or 
 written any thing to the contrary, or he can disprove the arguments 
 whereby I have confirmed it, I do here declare him a person alto- 
 gether unfit to be dealt withal about things of this nature, his igno- 
 rance or malice being invincible ; nor shall I, on any provocation, ever 
 hereafter take notice of him until he hath mended his manners. 
 
 His third section, p. 76, consists of three parts: — First, "That 
 some" (wherein it is apparent that I am chiefly, if not only, intend- 
 ed) " do found a religion upon a pretended acquaintance with Christ's 
 person, without and besides the gospel;" whereunto he opposeth his 
 ninning title of " No acquaintance with Christ but by revelation." 
 Secondly, A supposition of a scheme of religion drawn from the know- 
 ledge of Christ's person; whereunto he opposeth another, which he 
 judgeth better. Thirdly, An essay to draw up the whole plot and de- 
 sign of Christianity, Avith the method of the recovery of sinners unto 
 God. In the first of these, I suppose that I am, if not solely, yet prin- 
 cipally, intended; especially considering what he affirms, pp. 98, 99, 
 — namely, that " I plainly confess our religion is wholly owing unto 
 acquaintance Avith the person of Christ, and could never have been 
 clearly and savingly learned from the gospel, had we not first grown 
 acquainted ynih his person." Now, herein there is an especial instance 
 of that truth and honesty wherewith my Avritings are entertained by 
 this sort of men. It is true, I have asserted that it is necessary for 
 Christians to know Jesus Christ, — to be acquainted with his person ; 
 that is (as I have fully and largely declared it in the discourse ex- 
 cepted against), the glory of his divine nature, the purity of his human, 
 the infinite condescension of his person in the assumption of our na-
 
 THE PRECEDIXG DISCOUESK 309 
 
 ture, his love and grace, etc., as is at large there declai'ed : ana now 
 I add, that he by whom this is denied is no Christian. Secondly, I 
 have taught, that by this knowledge of the person of Christ, or an 
 understanding of the gi'eat mystery of godliness, God manifested in 
 the flesh, which we ought to pray for and labour after, we come more 
 fully and clearly to understand sundry other important mysteries of 
 heavenly truth; which without the knowledge of Christ we cannot 
 attain unto. And how impertinent this man's exceptions are against 
 this assertion, we have seen already. But, thirdly. That this know- 
 ledge of Christ, or acquaintance with him, is to be attained before 
 we come to know the gospel, or by any other means than the gospel, 
 or is any other but the declaration that is made thereof in and by 
 the gospel, was never thought, spoken, or wTitten by me, and is here 
 wisely supposed by this author, as elsewhere falsely charged on me. 
 And I again challenge him to produce any one letter or tittle out of 
 any of my writings to give countenance unto this frontless calumny. 
 And therefore, although I do not like his expression, p. 77, "Who- 
 ever would understand the rehgion of our Saviour, must learn it from 
 his doctiine, and not from his person," for many reasons I could give; 
 yet I beheve no less than he, that the efficacy of Christ's mediation 
 depending on God's appointment can be known only by revelation, 
 and that no man can draw any one conclusion from the person of 
 Christ which the gospel hath not expressly taught ; because we can 
 know no more of its excellency, worth, and works, than what is there 
 revealed : whereby lio may see how miserably ill-will, malice, or igno- 
 rance has betrayed him into the futilous pains of writing this section 
 upon a contrary supposition falsely imputed unto me. And as for 
 his dra^ving schemes of religion, I must tell him, and let him dis- 
 prove it if he be able, I o^\^l no religion, no article of faith, but what 
 is taught expressly in the Scripture, mostly confiiTQed by the ancient 
 general councils of the primitive church, and the writings of the most 
 learned fathers, against all sorts of heretics, especially the Gnostics, 
 Photinians, and Pelagians, consonant to the articles of the church of 
 England, and the doctrine of all the reformed churches of Europe. 
 And if in the exposition of any place of Scripture I dissent from any 
 that, for the substance of it, own the religion I do, I do it not with- 
 out cogent reasons from the Scripture itself; and where, in any opi- 
 nions which learned men have (and, it may be, always had) different 
 apprehensions about, which hath not been thought to prejudice the 
 unity of faitli amongst them, I hope I do endeavour to manage that 
 dissent with that modesty and eobriety which becometh me. And as 
 for the schemes, plots, or designs of religion or Christianity, given us 
 by this author and owned by him (it being taken pretendedly from 
 the person of Christ, Avhen it is hoped that he may have a better to
 
 310 A VINDICATION OF 
 
 give us from the gospel, seeing lie liath told iis we must learn our 
 religion from his doctrine and not from his person) ; besides that it is' 
 liable unto innumerable exceptions in particular, which may easily 
 be given in against it by such as have nothing else to do, whereas it 
 makes no mention of the effectual gi-ace of Christ and the gospel for 
 the conversion and sanctification of sinners, and the necessity thereof 
 unto all acts of holy obedience, — it is merely Pelagianism, and stands 
 anathematized by sundry councils of the ancient church. I shall not, 
 therefore, concern myself farther in any passages of this section, most 
 of them wherein it reflects on others standing in competition for truth 
 and ingenuity with the foundation and design of the whole ; only I 
 shall say, that the passage of pp. 88, 89, — " This made the dmne good- 
 ness so restlessly zealous and concerned for the recovery of mankind; 
 various ways he attempted in former ages, but with little success, as 
 I observed before; but at last God sent his Son, our Lord Jesus Christ, 
 into the world," — without a very cautious explanation and charitable 
 construction, is false, scandalous, and blasphemous. For allow this 
 author, who contends so severely for propriety of expressions, against 
 allusions and metaphors, to say that the divine goodness was " rest- 
 lessly zealous and concerned" (for, indeed, such is our weakness, that, 
 "whether we will or no, we must sometimes learn and teach divine' 
 things in such words as are suited to convey an apprehension of them 
 unto our minds, though, in their application unto the divine nature, 
 they are incapable of being understood in the propriety of their sig- 
 nification, though this be as untowardly expressed as any thing I have 
 of late met withal) ; yet what colour can be put upon, what excuse 
 can be made for, this doctrine, that " God in former ages, by various 
 ways, attempted the recovery of mankind, but with little success," I 
 know not. Various attempts in God for any end without success, do 
 not lead the mind into right notions of his infinite wisdom and omni- 
 potency; and that God, by any v/ay, at any time, attempted the 
 recovery of mankind distinctly and separately from the sending of his 
 Son, is lewdly false. 
 
 In the gi-eatest joart of his fourth section, entitled, " How men 
 pervert the Scripture to make it comply with their fancy," I am not 
 much concerned; save that the foundation of the whole, and that 
 which animates his discourse from first to last, is laid in an impudent 
 calumny, — namely, that I declare that " our religion is wholly owing 
 to an acquaintance with the person of Christ, and could never have 
 been clearly and savingly learned from his gospel, had we not first 
 grown acquainted with his person." This shameless falsehood is that 
 alone whence he takes occasion and confidence to reproach myself 
 and others, to condemn the doctrine of all the reformed churches, 
 and openly to traduce and vilify the Scrijiture itself. I shall only
 
 THE PRECEDING DISCOURSE. 311 
 
 briefly touch on some of the. impotent dictates of this great corrector 
 of divinity and rehgion. His discourse of accommodating Scripture 
 expressions to men's own dreams, pp. 99-101, being such as any man 
 may use concerning any other men on the Hke occasion, if they have 
 a mind unto it, and intend to have no more regard to their consciences 
 than some others seem to have, may be passed by. P. 102, he falls 
 upon the ways of expounding Scripture among those whom he sets 
 himself against, and positively affirms, " that there are two ways of 
 it in great vogue among them: — First, By the sound and clink of 
 the words and phrases ; which, as he says, is all some men understand 
 by keeping a form of sound words. Secondly, When this will not 
 do, they reason about the sense of them from their own preconceived 
 notions and opinions, and prove that this must be the meaning of 
 Scripture, because otherwise it is not reconcilable to their dreams; 
 which is called expounding Scripture by the analogy of faith." 
 
 Thus far he ; and yet we shall have the same man not long hence 
 pleading for the necessity of holiness. But I wish, for my part, he 
 would take notice that I despise that holiness, and the principles of 
 it, which will allow men to coin, invent, and publish such notorious 
 untruths against any sort of men whatever. And whereas, by what 
 immediately follows, I seem to be principally intended in this charge, 
 as I know the untruth of it, so I have published some expositions on 
 some parts of the Scripture to the judgment of the Christian world; 
 to which I appeal from the censures of this man and his companions, 
 as also for those which, if I live and God will, I shall yet publish ; 
 and do declare, that, for reasons very satisfactory to my mind, I will 
 not come to him nor them to leam how to expound the Scripture. 
 
 But he will justify his charge by particular instances, telling us, 
 p. 102, " Thus when men are possessed with a fancy of an acquaint- 
 ance with Christ's person, then to know Christ can signify nothing 
 else but to know his person and all his personal excellencies, and 
 beauties, fulness, and preciousness, etc. And when Christ is said to 
 be made wisdom to us, this is a plain proof that we must learn all 
 our spiritual wisdom from an acquaintance with his person ; though 
 some duller men can understand no more by it than the wisdom of 
 those revelations Christ hath made of God's will to the world." I 
 Avould beg of this man, that if he hath any regard unto the honour 
 of Christian religion, or care of his own soul, he would be tender in 
 this matter, and not reflect with his usual disdain upon the know- 
 ledge of the person of Christ. I must tell him again, what all Chris- 
 tians believe, — Jesus Christ is Jesus Christ, the eternal Son of God 
 incarnate. The person of Christ is Christ himself, and nothing else; 
 his personal excellencies are the properties of his person, as his two 
 natures are united tlierein, and as he was thereby made meet to be
 
 312 A VINDICATION OF 
 
 the mediator between God and man. To know Christ in the language 
 of the Scripture, [of] the whole church of God ancient and present, in 
 common sense and U4idcrstanding, is to know the person of Christ as 
 revealed and declared in the gospel, with respect unto the ends for 
 which he is proposed and made known therein. And this knowledge 
 of him, as it is accompanied with, and cannot be without, the know- 
 ledge of his mind and will, declared in his precepts, promises, and 
 institutions, is effectual to work and produce, in the souls of them 
 who so know him, that faith in him, and obedience unto him, which 
 he doth require. And what would this man have? He who is other- 
 wise minded hath renounced his Christianity, if ever he had any; 
 and if he be thus persuaded, to what purj)ose is it to set up and 
 combat the mormos and chimeras of his o'wn imagination? Well, 
 then, I do maintain, that to know Christ according to the gospel, is 
 to know the person of Christ; for Christ and his person are the 
 same. Would he now have me to prove this by testimonies or arg-u- 
 ments, or the consent of the ancient church? I must beg his excuse 
 at present ; and so for the future, unless I have occasion to deal with 
 Gnostics, Familists, or Quakers. And as for the latter clause, wherein 
 Christ is said to l^e made v*dsdom unto us, he says, " Some duller 
 men can understand no more by it than the wisdom of those revela- 
 tions Christ hath made of God's mil to the world," — who are dull 
 men indeed, and so let them pass. 
 
 His ensuing discourses, in pp. 103-105, contain the boldest reflec- 
 tions on, and openest derisions of, the expressions and way of teaching 
 spiritual things vv^arranted in and by the Scripture, that to my know- 
 ledge I ever read in a book licensed to be printed by public authority : 
 as, in particular, the expressions of faith in Christ, by " coming unto 
 him," and " receiving of him," — which are the words of the Holy 
 Ghost, and used by him in his wisdom to instruct us in the nature 
 of this duty, — are, amongst others, the subjects of his scorn. The first 
 part of it, though I remember not to have given any occasion to be 
 particularly concerned in it, I shall briefly consider. P. 103, " Thus 
 when men have first learned, from an acquaintance with Christ, to 
 j)lace all their hopes of salvation in a personal union with Christ, 
 from whom they receive the free communications of pardon and 
 grace, righteousness and salvation, what more plain proof can any 
 2Tian wdio is resolved to believe this, desh-e of it, than 1 John v. 12, 
 ' He that hath the Son hath life, and he that hath not the Son hath 
 not life?' And what can having the Son signify, but having an 
 interest in him, being made one -mth. him? though some will be so 
 perverse as to understand it of believing, and having his gospel. But 
 the phrase of ' having the Son,' confutes that dull and moral inter- 
 pretation, especially when we remember it is called, ' being in Christ,
 
 THE PRECEDING DISCOURSE. 313 
 
 and abiding in liim;' wliicli must signify a very near union between 
 Christ's person and us." 
 
 I suppose that expression of " personal union" sprung out of de- 
 sign, and not out of ignorance ; for, if I mistake not, he doth some- 
 where in his book take notice that it is disclaimed, and only a union 
 of believers with or unto the person of Christ asserted ; or, if it be 
 his mistake, all comes to the same issue. Personal, or h}^DOstatical 
 union, is that of different natures in the same person, giving them 
 the same singular subsistence. This none pretend unto with Jesus 
 Christ. But it is the union of believers unto the person of Christ 
 which is spuitual and mystical, whereby they are in him and he in 
 them, and so are one -with him, their head, as members of his mysti- 
 -cal body, which is pleaded for herein, with the free communications 
 of gTace, righteousness, and salvation, in the several and distinct ways 
 v/hereby we are capable to receive them from him, or be made par- 
 takers of them; [in this] Ave place all hopes of salvation. And we do 
 judge, moreover, that he who is otherwise minded must betake himself 
 unto another gospel ; for he completely renounceth that in our Bibles. 
 Is tliis our crime, — that which we ai'e thus charged with, and traduced 
 for ? Is the contrary hereunto the doctrine that the present chmxh 
 of England approveth and instincts her children in ? Or doth any 
 man think that we will be scared from our faith and hope by such 
 weak and frivolous attempts against them ? Yea, but it may be it 
 is not so much the tiling itself, as the miserable proof which we pro- 
 duce from the Scripture in the confimiation of it; for we do it from 
 that of the apostle, 1 John v. 12. If he think that we prove these 
 thiugs only by this testimony, he is mistaken at his wonted rate. Our 
 faith herein is built upon innumerable express testimonies of the Scrip- 
 ture, — indeed the whole revelation of the will of God and the way 
 of salvation by Jesus Christ in the gospel. Those who prove it, also, 
 from this text, have sufficient ground and reason for what they plead. 
 And, notAvithstanding the pleasant scofling humour of this author, 
 we yet say that it is pen-erse folly for any one to say that the having 
 of the Son or Christ expressed in the text, doth intend either the 
 having an interest in him and union with him, or the obeying of his 
 gospel, exclusively to the other, — these being inseparable, and included 
 in the same expression. And as to what he adds about being in 
 Christ, and abiding in him, — which are the greatest privileges of be- 
 lievers, and that as expressed in words taught by the Holy Ghost, — it 
 is of the same strain of profaneness with much of what ensues ; which 
 I shall not farther inquire into. 
 
 I find not myself concerned in his ensuing talk, but only in one 
 reflection on the words of the Scripture, and the repetition of his old, 
 putid, and shameless calumny, p. 108, until we come to p. 126, where
 
 314 A VINDICATION OF 
 
 he arraigns an occasional discourse of mine about the necessity of 
 holiness and good works; wherein he hath only filched out of the 
 whole what he thought he could wi'est unto his end, and scoffingiy 
 descant upon. I shall, therefore, for once, transcribe the whole pas- 
 sage as it lies in my book, and refer it to the judgment of the reader, 
 p. 20U:'— 
 
 " 2. The second objection is, ' That if the 7'ighteousness and obedi- 
 ence of Christ to the law he imputed unto us, then what need we 
 yield obedience ourselvesT To this, also, I shall return answer as 
 briefly as I can in the ensuing observations : — 
 
 " (1.) The placing of our gospel obedience on the right foot of 
 account (that it may neither be exalted into a state, condition, use, 
 or end, not given it of God ; nor any reason, cause, motive, end, ne- 
 cessity of it, on the other hand, taken away, weakened, or impaired), 
 is a matter of great importance. Some make our obedience, the 
 works of faith, our works, the matter or cause of our justification; 
 some, the condition of the imputation of the righteousness of Christ ; 
 some, the qualification of the person justified, on the one hand ; some 
 exclude aU the necessity of them, and turn the grace of God into 
 lasciviousness, on the other. To debate these differences is not my pre- 
 sent business ; only, I say, on this and other accounts, the right stating 
 of our obedience is of great importance as to our walking with God. 
 
 " (2.) We do by no means assign the same 'place, condition, state, 
 and use to the obedience of Christ imputed to us, and our obedience 
 performed to God. If we did, they were really inconsistent. And 
 therefore those Avho affirm that our obedience is the condition or 
 cause of our justification, do all of them deny the imputation of the 
 obedience of Christ unto us. The righteousness of Christ is imputed 
 to us, as that on the account whereof we are accepted and esteemed 
 righteous before God, and are really so, though not inherently. We 
 are as truly righteous with the obedience of Christ imputed to us as 
 Adam was, or could have been, by a complete righteousness of his 
 own performance. So Rom. v. 18, by his obedience we are made 
 righteous, — made so truly, and so accepted ; as by the disobedience of 
 Adam we are truly made trespassers, and so accounted. And this is 
 that which the apostle desires to be found in, in opposition to his own 
 righteousness, Phil. iii. 9. But our own obedience is not the right- 
 eousness wheieupon we are accepted and justified before God; although 
 it be acceptable to God that we should abound therein. And this 
 distinction the apostle doth evidently deliver and confirm, so as no- 
 thing can be more clearly revealed: Eph. ii. 8-10, ' For by grace are 
 ye saved through faith : and that not of yourselves : it is the gift of 
 
 ' In the present edition of Owen's Works, tlie passage will be found in p. ISO 
 of this volume.
 
 THE PEECEDING DISCOURSE. 315 
 
 God : not of works, lest any man should boast. For we are his work- 
 manship, created in Christ Jesus unto good works, which God hath 
 prepared that we should walk in them/ We are saved, or justified 
 (for that it is whereof the apostle treats), ' by grace through faith,' 
 which receives Jesus Christ and his obedience; ' not of works, lest 
 any man should boast/ ' But what works are they that the apostle 
 intends?' The works of behevers, as in the very beginning of the 
 next words is manifest: ' " For we are," we behevers, with our obedi- 
 ence and our works, of whom I speak/ ' Yea; but what need, then, 
 of works?' Need still there is: ' We are his workmanship,' etc. 
 
 " Two things the apostle intimates in these words : — 
 
 " [1.] A reason why we cannot be saved by works, — namely, be- 
 cause we do them not in or by our oim strength; which is necessary 
 we should do, if we will be saved by them, or justified by them. ' But 
 this is not so,' saith the apostle ; ' for we are the workmanship of 
 God,' etc. ; — all our works are wrought in us, by full and effectual, 
 undeserved grace. 
 
 " [2.] An assertion of the necessity of good works, notwithstanding 
 that we are not saved by them; and that is, that God has ordained 
 that we shall walk in them: which is a sufficient ground of our 
 obedience, whatever be the use of it. 
 
 " If you will say, then, ' What are the true and proper gospel grounds, 
 reasons, uses, and motives of our obedience ; Avhence the necessity 
 thereof may be demonstrated, and our souls be stirred up to abound 
 and be fruitful therem?' I say, they are so many, and he so deep 
 in the mystery of the gospel and dispensation of grace, spread them- 
 selves so throughout the whole revelation of the will of God unto us, 
 that to handle them fully and distinctly, and to give them their due 
 weight, is a thing that I cannot engage in, lest I should be turned 
 aside from what I principally intend. I shall only give you some 
 brief heads of what might at large be insisted on: — 
 
 " 1st. Our universal obedience and good works are indispensably 
 necessary, from the sovereign appointment and will of God ; Father, 
 Son, and Holy Ghost. 
 
 " In general. ' This is the will of God, even your sanctification,' 
 or holiness, 1 Thess. iv. 3. This is that which God wills, which he 
 requires of us, — that we be holy, that we be obedient, that we do his 
 will as the angels do in heaven. The equity, necessity, profit, and 
 advantage of this ground of our obedience might at large be insisted 
 on; and, were there no more, this might suffice alone, — if it be the 
 will of God, it is our duty : — 
 
 " {\st) The Father hath ordained or appointed it. It is the will of 
 the Father, Eph. ii. 10. The Father is spoken of personally, Christ 
 being mentioned as mediator.
 
 316 A VINDICATION OF 
 
 " {^dly.) The Son hath ordained and appointo J it as mediator. John 
 XV. 1 6, ' I have ordained you, that yo should bring forth fruit ' of 
 obedience, ami that it should remain.' And, — 
 
 " (Sdli/.) The Holy Ghost appoints and ordains believers to wovks of 
 ohedience and holiness, and to work holiness in others. So, in particu- 
 lar. Acts xiii. 2, he appoints and designs men to the great work of obe- 
 dience in preaching the gospel. And in sinning, men sin against him. 
 
 '• 2dli/. Our holiness, our obedience, work of righteousness, is one 
 eminent and especial end of the peculiar dispensation of Father, Son, 
 and Spirit, in the business of exalting the glory of God in our salva- 
 tion, — of the electing love of the Father, the purchasing love of the 
 Son, and the operative love of the Spirit : — 
 
 " (1st.) It is a peculiar end of the electing love of the Father, Epli. 
 L 4, ' He hath chosen us, that we should be holy and without blame.' 
 So Isa. iv. 3, 4. His aim and design in choosing of us was, that we 
 should be holy and unblamable before him in love. This he is to 
 accomplish, and will bring about in them that are his. ' He chooses 
 us to salvation, through sanctification of the Spirit, and belief of the 
 truth,' 2 Thess. ii. 13. This the Father designed as the first and 
 immediate end of electing love; and proposes the consideration of that 
 love as a motive to holiness, 1 John iv. 8-10. 
 
 " (2dly.) It is so also of the exceeding love of the Son ; whereof the 
 testimonies are innumerable. I shall give but one or two : — Tit. ii. 14, 
 ' Who gave himself for us, that he might redeem us from all iniquity, 
 and purify unto himself a peculiar people, zealous of good works.' 
 This was his aim, his design, in giving himself for us; as Eph. v. 25-27, 
 'Christ loved the church, and gave himself for it; that he might 
 sanctify and cleanse it with the washing of water by the word ; that 
 he might j^resent it to himself a glorious church, not having spot, or 
 WTinkle, or any such thing; but that it should be holy, and without 
 blemish.' 2 Cor. v. 15; Rom. vi. 11. 
 
 '' (odhj) It is the very work of the love of the Holy Ghost. His whole 
 work upon us, in us, for us, consists in preparing of us for obedience ; 
 enabling of us thereunto, and bringing forth the fruits of it in us. 
 And this he doth in opposition to a righteousness of our own, either 
 before it or to be made up by it. Tit. iii. 5. I need not insist on this. 
 The fruits of the Spirit in us are known, Gal. v. 22, 23. 
 
 " And thus have we a twofold bottom of the necessity of our obe- 
 dience and personal holiness: — God hath appointed it, he requires it; 
 and it is an eminent immediate end of the distinct dispensation of 
 Father, Son, and Holy Ghost, in the work of our salvation. If God's 
 sovereignty over us is to be owned, if his love towards us be to be 
 regarded, if the whole work of the ever-blessed Trinity, for us, in us, 
 be of any moment, oirr obedience is necessary.
 
 THE PEECEDING DISCOUESE. 51 7 
 
 " odly. It is necessary in respect of the end thereof; and that 
 whether j'ou consider God, ourselves, or the world: — 
 
 " (1st.) The end of our obedience, in respect of God, is, his glory and 
 honour, Mai. i. 6. This is God's honour, — all that we give him. It 
 is true, he "will take his honour from the stoutest and proudest rebel 
 in the world ; but all we give him is in our obedience. The glorifying 
 of God by our obedience is all that we are or can be. Particularly, — 
 
 " {\st.'\ It is the glory of the Father. Matt. v. 16, ' Let your light 
 so shine before men, that they may see your good works, and glorify 
 your Father which is in heaven." By our walking in the light of 
 faith doth gloiy arise to the Father. The fruits of his love, of his 
 grace, of his kindness, are seen upon us; and God is glorified in our 
 behalf. And, — 
 
 " [2cZ/y.] The 8on is glorified therehy. It is the v/ill of God that 
 as all men honour the Father, so should they honour the Son, John 
 V. 23. And how is tliis done? By believing in him, John xiv. 1; 
 obeying of him. Hence, John xvii, 10, he says he is glorified in be- 
 lievers; and prays for an increase of gi'ace and union for them, that 
 he may yet be more glorified, and aU might know that, as mediator, 
 he was sent of God. 
 
 " [3(i%.] The Spirit is glorified also hy it. He is grieved by our 
 disobedience, Eph. iv. 30 ; and therefore his glory is in our bringing 
 forth fruit. He dwells in us, as in his temple; which is not to be 
 defiled. Holiness becometh his habitation for ever. 
 
 " Now, if this that hath been said be not sufficient to evince a neces- 
 sity of our obedience, we must suppose ourselves to speak mth a sort 
 of men who regard neither the sovereignty, nor love, nor glory of God, 
 Father, Son, or Holy Ghost. Let men say what they please, though 
 our obedience should be all lost, and never regarded (which is impos- 
 sible, for God is not unjust, to forget our labour of love), yet here ia 
 a sujfificient bottom, ground, and reason of yielding more obedience 
 unto God than ever we shall do whilst we live in this world. I speak 
 also only of gospel grounds of obedience, and not of those that are 
 natural and legal, which are indispensable to all mankind. 
 
 " (^dly.) The end in respect of ourselves immediately is threefold: 
 — [Is;;.] Honour. ['2.dly.] Peace. [Sdly.] Usefulness. 
 
 " [1st.] Honour. It is by holiness that we are made like unto God, 
 and his image is renewed again in us. This was our honour at our 
 creation, this exalted us above all our fellow-creatures here below, — 
 we were made in the image of God. This we lost by sin, and became 
 like the beasts that perish. To this honour, of conformity to God, of 
 bearing his image, are we exalted again by holiness alone. ' Be ye 
 holy,' says God, 'for I am holy,' 1 Pet. i. 16; and, 'Be ye perfect' 
 (that is, in doing good), 'even as your Father which is in heaven is per-
 
 ■SKS A VINDICATION OF 
 
 feet/ Matt. V. 48, — in a likeness and conformity to him. And herein 
 is the image of God renewed; Eph. iv. 23, 24, therein we ' put on the 
 new man, which after God is created in righteousness and holiness 
 of truth.' This was that which originally Avas attended with power 
 and dominion ; — is still all that is beautiful or comely in the world. 
 How it makes men honourable and precious in the sight of God, of 
 ano-els, of men ; how alone it is that which is not despised, which is 
 of price before the Lord ; what contempt and scorn he hath of them 
 in whom it is not, — in what abomination he hath them and all their 
 •ways, — might easily be evinced. 
 
 " [2dly.] Peace. By it we have communion with God, wherein peace 
 alone is to be enjoyed. ' The wicked are like the troubled sea, that 
 cannot rest;' and, ' There is no peace' to them, 'saith my God,' Isa. 
 Ivii. 20, 21. There is no peace, rest, or quietness, in a distance, sepa- 
 ration, or alienation from God. He is the rest of our souls. In the 
 light of his countenance is life and peace. Now, ' if we walk in the 
 light, as he is in the light, we have fellowship one with another,' 1 John 
 i. 7 ; ' and tnily our fellowship is with the Father, and with his Son 
 Jesus Christ,' verse 3. He that walks in the light of new obedience, 
 he hath communion with God, and in his presence is fulness of joy 
 for ever ; without it, there is nothing but darkness, and wandering, and 
 •confusion. 
 
 " [Sdli/.'] Usefulness. A man without holiness is good for nothing. 
 ' Ephraim,' says the prophet, ' is an empty vine, that brings forth 
 fruit to itself.' And what is such a vine good for? Nothing. 
 Saith another prophet, ' A man cannot make so much as a pin of it, 
 to hang a vessel on.' A barren tree is good for nothing, but to be 
 cut down for the fire. Notwithstanding the seeming usefulness of 
 men who serve the providence of God in their generations, I could 
 oasily manifest that the world and the church might want them, and 
 that, indeed, in themselves they are good for nothing. Only the holy 
 man is commune bonum. 
 
 " (Sdly.) The end of it in respect of others in the world is mani- 
 fold:— 
 
 " [15^.] It serves to the conviction and stopping the mouths of some 
 of the enemies of God, both here and hereafter: — 1. Here. 1 Pet. iii. 
 16, 'Having a good conscience; that, wherein they speak evil of you, 
 as of evil-doers, they may be ashamed that falsely accuse your good 
 conversation in Christ.' By our kee^iing of a good conscience men 
 will be made ashamed of their false accusations; that whereas their 
 malice and hatred of the ways of God hath provoked them to speak 
 all manner of evil of the profession of them, by the holiness and right- 
 eousness of the saints, they are convinced and made ashamed, as a 
 thief is when he is taken, and be driven to acknoAvledge that God is
 
 THE PRECEDINQ DISCOURSE. 319 
 
 amongst them, and tliat they are wicked themselves, John xvii. 23 
 2. Hereafter. It is said that the saints shall jvidge the world. It 
 is on this, as well as upon other considerations: — their good works, 
 their righteousness, their holiness, shall be brought forth, and mani- 
 fested to all the world ; and the righteousness of God's judgments 
 against wicked men be thence evinced. ' See,' says Christ, ' these 
 are they that I own, whom you so despised and abhorred ; and see 
 their works follomng them : this and that they have done, when you 
 wallowed in your abominations,' Matt. xxv. 42, 43. 
 
 " l^dly-l The conversion of others. 1 Pet. ii. 12, ' Having your con 
 versation honest among the Gentiles; that, wherein they speak against 
 you as evil-doers, they may, by your good works, which they shall 
 behold, glorify God in the day of visitation,' Matt. v. 16. Even 
 revilers, persecutors, evil-speakers, have been overcome by the con- 
 stant holy walking of professors; and when their day of visitation 
 hath come, have glorified God on that account, 1 Pet. iii. 1, 2. 
 
 " \^dly^ 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. 
 
 " [4thly.] It is necessary in respect of the state and condition of 
 justified persons; and that whether you consider their relative state 
 of acceptation, or then- state of sanctification: — 
 
 " First. They are accepted and received into friendship with a holy 
 God, — a God of purer eyes than to behold iniquity, — who hates ever}^ 
 unclean thing. And is it not necessary that they should be holy who 
 are admitted into his presence, walk in his sight, — yea, lie in his 
 bosom? Should they not with all diligence cleanse themselves from all 
 pollution of ^flesh and spirit, and perfect holiness in the fear of the Lord ? 
 
 " Secondly. In respect of sanctification. We have in us a new crea- 
 ture, 2 Cor. V. 1 7. This new creature is fed, cherished, nourished, kept 
 alive, by the fruits of holiness. To what end hath God given us new 
 hearts, and new natures ? Is it that we should kill them ? stifle the 
 creature that is found in us in the womb ? that we should give him 
 to the old man to be devoured ? 
 
 " [ptldy^ It is necessary in respect of the 2')roper idace of holiness 
 in the new covenant ; and that is twofold : — 
 
 " Fi/rst. Of the means unto the end. God hath appointed that holi- 
 ness shall be the means, Hhe way to that eternal life, which, as in it- 
 
 ' Gen. xviii. 32. 2 2Cor. vii. 1. 
 
 3 Rom. vi. 23; Ilcb. xi. C; Gon. xvii. 1; Ps. xix. 11, Iviii.H; Matt. v. 12,x.41; 
 Rom. iv. 4; Co!, ii. IS, iii. 24; Hub. x. 35, xi. 2{j; 2 I'et. ii. 13.
 
 '620 A VINDICATION OF 
 
 self and originally [it] is his gift Ly Jesus Christ, so, with regard to 
 his constitution of our obedience, as the means of attaining it, [it] 
 is a reward, and God in bestowing of it a rewarder. Though it bo 
 neither the cause, matter, nor condition of our justification, yet it is 
 tlie way appointed of God for us to walk m for the obtaining of sal- 
 vation. And therefore, he that hath hope of eternal life purifies him- 
 self, as lie is pure : and none shall ever come to that end who walketb 
 not in that way; for without holiness it is impossible to see God. 
 
 " Secondly. It is a testimony and pledge of adoption, — a sign and 
 evidence of grace ; that is, of acceptation mth God. And, — 
 
 " Thirdly. The whole expression of our thankfulness. 
 
 " Now, there is not one of all these causes and reasons of the ne- 
 cessity, the indispensable necessity of our obedience, good works, and 
 personal righteousness, but would require a more large discourse to 
 unfold and explain than I have allotted to the proposal of them all ;. 
 and innumerable others there are of the same import, that I cannot 
 name. He that upon these accounts doth not think universal holi- 
 ness and obedience to be of indispensable necessity, unless also it be 
 exalted into the room of the obedience and righteousness of Clirist^ 
 let him be filthy still." 
 
 I confess this whole discourse proceedeth on the supposition of the 
 imputation of the righteousness of Christ unto us for our justifica- 
 tion. And herein I have as good company as the prelacy and whole 
 chm-ch of England can aftbrd; sundry from among them having Avrittea 
 large discourses in its confimiation, and the rest having, till of late, 
 approved of it in others. I wish this man, or any of his companions 
 in design, would undertake the answering of Bishop Downham on 
 this subject. No man ever carried this matter higher than Luther; 
 nor did he, in all his writings, more positively and plainly contend 
 for it than in his comment on the Epistle to the Galatians ; — yet was 
 that book translated into English by the approbation of the then 
 bishop of London, who also prefixed himself a commendatory epistle 
 unto it. The judgment of Hooker we have heard before. But Avhafc 
 need I mention in particular any of the rest of those great and learned 
 names who have made famous the profession of the church of Eng- 
 land by their writings throughout the world? Had this man, in their 
 days, treated this doctrine with his present scoffing petulancy, he had 
 scarce been rector of St George, Botolph Lane, much less filled with 
 such hopes and expectations of future advancements, as it is not 
 impossible that he is now possessed with, upon his memorable achieve- 
 ments. But, on this supposition, I do, first, appeal to the judgment 
 of the church of England itself as to the truth of the doctrine deli- 
 vered in my discourse, and the principles which this man proceedeth 
 on in his exceptions against it. 2. Though it be but a part of a:
 
 THE PRECEDING DISCGURSE. 321 
 
 popular discourse, and never intended for scholastic accuracy, yet, as 
 to the assertions contained in it, I challenge this author to take and 
 allow the ordinaiy, usual sense of the words, with the open design of 
 them, and to answer them when he can. And, 3. In the meantime 
 I appeal unto every indifferent reader whether the mere perusal of 
 this whole passage do not cast this man's futilous cavils out of all 
 consideration? So that I shall only content myself with very few 
 remarks upon them : — 
 
 1. Upon my asserting the necessity of good works, he adds, " A 
 very suspicious word ; which, methinks, these men should be afraid to 
 name." And why so ? We do acknowledge that we do not seek for 
 righteousness by the works of the law ; we design not our personal 
 justification by them, nor to merit life or salvation; but betake our- 
 selves unto what even Bellarmine himself came to at last as the safest 
 retreat, — namely, the merits and righteousness of Christ: but for 
 attendance unto them, performance of them, and fruitfulness in them, 
 we are not afraid nor ashamed at any time to enter into judgment 
 with them by whom we are traduced. And as I have nothmg to 
 say unto this author, who is kno-wn unto me only by that portraiture 
 and character which he hath given of himself in this book ; which I 
 could have wished, for his own sake, had been drawn with a mixture 
 of more lines of truth and modesty: so I know there are not a fev/ 
 who, in the course of a vain, worldly conversation, whilst there is scarce 
 a back or belly of a discij)le of Christ that blesseth God upon the 
 account of their bounty or charity (the footsteps of levity, vanity, 
 scurrility, and profaneness, being, moreover, left upon all the paths of 
 their haunt), are wont to declaim about holiness, good works, and 
 justification by them ; which is a ready way to instruct men to atheism, 
 or the scorn of every thing that is professed in religion. But yet, 
 2. He shows how impotent and impertinent our arguments are for 
 the proof of the necessity of holiness. And as to the first of them, 
 from the commands of God, he saith, " That if, after all these com- 
 mands, God hath left it indifferent whether we obey him or no, I 
 hope such commands cannot make obedience necessary." Wonderful 
 divinity! A man must needs be well acquainted with God and 
 himself who can suppose that any of his commands shall leave it in- 
 d liferent, whether we will obey them or no. Yea, " But will he damn 
 men if they do not obey his commands for holiness?" Yes, yes; no 
 doubt he will do so. Yea, " But we may be, notwithstanding this 
 command, justified and saved without this holincf s." False and im- 
 pertinent: we are nuither justified nor saved without them, though 
 we are not justified by them, nor saved for them. 
 
 Unto my enforcement of the necessity of holiness firom the ends 
 of God in ekction and redemption, he replies, p. 127, "The Father 
 
 VOL. II. 21
 
 322 A VINDICATION OF 
 
 hath elected us to be holy, and the Son redeemed us to be holy; but 
 will the Father elect and the Son redeem none but those who are 
 holy, and reject and reprobate all others? Doth this election and 
 redemption suppose holiness in us, or is it without any regard to it? 
 For if we be elected and redeemed without any regard unto our own 
 being holy, our election and redemption is secure, whether we be holy 
 or not." Wonderful divinity again ! Election and redemption sup- 
 pose holiness in us ! We are elected and redeemed with regard unto 
 our OAvn holiness ! that is, antecedently unto our election and redemp- 
 tion ; for holiness being the effect and fruit of them, is that which he 
 opi^oseth. Not many pages after this, he falls into a great admiration 
 of the catechism of the church of England, which none blamed that 
 I know of, as to what is contained in it. But it were to be wished 
 that he had been well instructed in some others, that he might not 
 have divulged and obtruded on the world such crude and palpable 
 mistakes. For this respect of redemption, at least, unto an antece- 
 dent holiness in us (that is, antecedent unto it), is such a piece of 
 foppery in religion, as a man would wonder how any one could be 
 guilty of, who hath almost " pored out his eyes" in reading the Scrip- 
 ture. All the remaining cavils of this chapter are but the effects of 
 the like fulsome ignorance ; for out of some passages, scraped together 
 from several parts of my discourse (and those not only cut off from 
 their proper scope and end, which is not mentioned by him at all, 
 but also mangled in their representation), he would frame the ap- 
 pearance of a contradiction between what I say on the one hand, 
 that there is no peace with God to be obtained by and for sinners 
 but by the atonement that is made for them in the blood of Jesus 
 Christ, with the remission of sin and justification by faith which 
 ensue thereon (which I hope I shall not live to hear denied by the 
 church of England), and the necessity of holiness and fruitfulness in 
 obedience, to maintain in our own souls a sense of that peace with 
 God which we have, being justified by faith. And he who under- 
 stands not the consistency of those things, hath little reason to de- 
 spise good catechisms, whatever thoughts he hath had of his own 
 sufficiency. 
 
 The whole design of what remains of this section, is to insinuate 
 that there can be no necessity of holiness or obedience unto God, 
 unless we are justified and saved thereby; which I knew not before 
 to have been, nor indeed do yet know it to be, the doctrine of the 
 church of England. But be it whose it will, I am sure it is not that 
 of the Scripture, and I have so disproved it in other discourses, which 
 this man may now see if he please, as that I shall not here again reas- 
 sume the same argument ; and although I am weary of consulting this 
 woful mixture of disingenuity and ignorance, yet I shall remark some-
 
 THE PRECEDING DISCOURSE. 323 
 
 what on one or two passages more, and leave liim, if he please, unto 
 a due apprehension, that what remains is unanswerable scoffing. 
 
 The first is that of p. 131. " But, however, holiness is necessary 
 with respect to sanctification : ' We have in us a new creature, 2 Cor. 
 V. 1 7. Tbis new creature is fed, cherished, nourished, and kept alive, 
 by the fruits of holiness. To what end hath God given us new hearts, 
 and new natures ? Is it that we should kill them, stifle the creature 
 that is found in us in the womb ? that we should give him to the 
 old man to be devoured V The phrase of this is admirable, and the 
 reasoning unanswerable ; for if men be new creatures, they will cer- 
 tainly live new lives, and this makes holiness absolutely necessary, by 
 the same reason that every thing necessarily is what it is : biit still 
 we inquire after a necessary obligation to the practice of holiness, and 
 that we cannot yet discover." 
 
 The reader will see easily how this is picked out of the whole dis- 
 course, as that which he imagined would yield some advantage to 
 reflect upon ; for, let him pretend what he please to the contrary, he 
 hath laid this end too open to be denied ; and I am no way solicitous 
 what will be his success therein. Had he aimed at the discovery of 
 truth, he ought to have examined the whole of the discourse, and not 
 thus have rent one piece of it from the other. As to the phrase of 
 speech which I use, it is, I acknowledge, metaphorical ; but yet, being 
 used only in a popular way of instruction, is sufficiently warranted 
 from the Scripture, which administers occasion and gives countenance 
 unto every expression in it, the whole being full well understood by 
 those who are exercised in the life of God. And for the reasoning of 
 it, it is such as I know this man cannot answer : for the new creature, 
 however he may fancy, is not a new conversation, nor a living hohly ; 
 but it is the principle, and spiritual ability, produced in believers by 
 the power and grace of the Holy Ghost, enabling them to walk in 
 newness of life and holiness of conversation. And this principle 
 being bestowed on us, wrought in us, for that very end, it is necessary 
 for us, unless we will neglect and despise the grace which we have 
 received, that we walk in holiness, and abound in the fruits of right- 
 eousness, whereunto it leads and tends. Let him answer this if he 
 can, and when he hath done so, answer the apostle in like manner; 
 or scoff not only at me, but at him also. 
 
 The last passage 1 shall remark upon in this section is what he 
 gives us as the sum of the whole. P. 135, " The sum of all is, that 
 to know Christ is not to be thus acquainted with his person, but to 
 understand his gospel in its full latitude and extent; it is not the 
 person, but the gospel of Christ which is the way, the truth, and the 
 life, which directs xis in the way to life and happiness. And again, 
 this acquaintance with Christ's person, which these men pretend to,
 
 32 i A VINDICATION OF 
 
 is only a work of fancy, and toadies men the arts of hypocrisy," 
 etc. 
 
 I do not know that ever I met with any thing thus crudely asserted 
 among the Quakers, in contempt of the person of Clirist; for whereas 
 he says of himself expressly, " I am the way, the truth, and the life," 
 to say he is not so (for Jesus Christ is his person, and nothing else), 
 carries in it a bold contradiction, both parts of which cannot be true. 
 "When the subject of a proposition is owned, there may be great con- 
 troversy about the sense of the predicate ; as when Christ says he is 
 the vine : there may be so also about the subject of a proposition, 
 when the expression is of a third thing, and dubious ; as where Christ 
 says, "This is my body:" but when the person speaking is the sub- 
 ject, and speaks of himself, to deny what he says, is to give him the 
 lie. " I am the way, the truth, and the life," saith Christ; — " He is 
 not," saith our author, " but the gospel is so." If he had allowed our 
 Lord Jesus Christ to have spoken the truth, but only to have added, 
 " Though he was so, yet he was so no otherwise but by the gospel," 
 there had been somewhat of modesty in the expression; but this 
 saying, that the " person of Christ is not, — the gospel is so," is intoler- 
 able. It is so, however, that this young man, without consulting or 
 despising the exposition of all divines, ancient or modem, and the 
 common sense of all Christians, should dare to obtrude his crude 
 jmd undigested conceptions upon so great a word of Christ himself, 
 countenanced only by the corrupt and false glosses of some obscure 
 Socinians : which some or other may possibly in due time mind him 
 of; I have other work to do. 
 
 But according to his exposition of this heavenly oracle, what shall 
 any one imagine to be the sense of the context, where " I," and " me,'"' 
 spoken of Christ, do so often occur? Suppose that the words of that 
 whole verse, " I am the way, the truth, and the life, no man cometh 
 to the Father but by me," have this sense, — not Christ himself is the 
 way, the tmth, and the life, but the gospel : " No man coraetb to the 
 Father but by me ;" that is, not by me, but by " the gospel," — must not 
 all the expressions of the same nature in the context have the same 
 exposition? as namely, verse 1, "Ye believe in God, believe also in me ;" 
 that is, not in me, but in " the gospel ;" — "I go to prepare a place for 
 you ;" that is, not I do so, but "the gospel ;" verse 3, "I will come again 
 and receive you to myself;" that is, not I, but " the gospel" will do so; 
 and so of all other things which Christ in that place seems to speak 
 of himself. If this be his way of interpreting Scripture, I wonder not 
 that he blames others for their defect and miscarriages therein. 
 
 When I first considered these two last sections,"! did not suspect 
 but that he had at least truly represented my words, which he 
 thought meet to reflect upon and scoff at; as knowing how easy it
 
 THE PRECEDING DISCOURSE. 325 
 
 was for any one wliose conscience would give him a dispensation for 
 such an undertaking, to pick out sayings and expressions from the 
 most innocent discourse, and odiously to propose them, as cut off from 
 their proper coherence, and under a concealment of the end and the 
 principal sense designed in them. Wherefore I did not so much as 
 read over the discourse excepted against; only, once or twice observiug 
 my words, as quoted by him, not directly to comply with what I knew 
 to be my sense and intention, I turned unto the particular places to 
 discover his prevarication. But having gone through this ungrateful 
 task, I took the pains to read over the whole digression in my book, 
 which his exceptions are levelled against ; and, upon my review of it, 
 my admiration of his dealing was not a little increased. I cannot, 
 therefore, but desire of the most partial adherers unto this censurer 
 of other men's labours, judgments, and expressions, but once to read 
 over that discourse, and if they own themselves to be Christians, I 
 shall submit the whole of it, with the consideration of his reflections 
 upon it, unto their judgments. If they refuse so to do, I let them 
 know I despise their censures, and do look on the satisfaction they 
 take in this man's scoffing reflections as the laughter of fools, or the 
 crackling of thorns under a pot. For those who will be at so much 
 pains to undeceive themselves, they will find that that expression of 
 the " person of Christ" is but once or twice used in all that long dis- 
 course, and that occasionally ; which, by the outcries here made against 
 it, any one would suppose to have filled up almost all the pages of it 
 He will find, also, that I have ovnied and declared the revelation that 
 God hath made of himself, the properties of his nature, and his will, 
 in his works of creation and providence, in its full extent and efficacy ; 
 and that by the knowledge of God in Christ, which I so much insist 
 upon, I openly, plainly, and declaredly, intend nothing but the decla- 
 ration that God hath made of himself in Jesus Christ by the gospel: 
 whereof the knowledge of his person, the great mystery of godliness, 
 God manifested in the flesh, with what he did and suffered as the 
 mediator between God and man, is the chiefest instance ; in which 
 knowledge consisteth all our wisdom of living unto God. Hereon I 
 have no more to add, but that he by whom these things are denied 
 or derided, doth openly renounce his Christianity. And that I do 
 not lay this unto the charge of this doughty writer, is because I am 
 satisfied that he hath not done it out of any such design, but partly 
 out of ignorance of the things which he undertakes to \\Tite about, 
 and partly to satisfy the malevolence of himself and some others 
 against my person : which sort of depraved affections, where men give 
 up themselves unto their prevalency, will blind the eyes and pervert 
 the judgments of persons as wise as he. 
 
 In the first section of his fourth chapter I am not particularly con-
 
 32G A VINDICATION OF 
 
 cemed ; and whilst lie only vents his own conceits, be they never m 
 idle or atheological, I shall never trouble myself, either with their 
 examination or confutation. So many as he can persuade to be of 
 his mind, — that we have no union with Christ but by virtue of union 
 with the church (the contrary whereof is absolutely true) ; that Christ 
 is so a head of rule and government unto the church, as that he is 
 not a head of influence and supphes of spiritual life (contraiy to the 
 faith of the catholic church in all ages) ; that these assertions of his 
 have any countenance from antiquity, or the least from the passages 
 quoted out of Chrysostom by himself; that his glosses upon many 
 texts of Scripture (which have an admirable coincidence with those 
 of two other persons whom I shall name when occasion requires it) 
 are sufficient to affix upon them the sense which he pleads for, with 
 many other things of an equal falsehood and impertinency wherewith 
 this section is stuffed, — shall, without any fai-ther trouble from me, 
 be left to follow their own inclinations. But yet, notwithstanding 
 all the gi-eat pains he hath taken to instruct us in the nature of the 
 imion between Christ and behevers, I shall take leave to prefer that 
 given by Mr Hooker before it, not only as more true and agreeable 
 unto the Scripture, but also as better expressing the doctrine of the 
 church of England in this matter. And if these things please the pre- 
 sent rulers of the church, — wherein upon the matter Christ is shuffled 
 off, and the whole of our spiritual union is resolved into the doctrine 
 of the gospel, and the rule of the church by bishops and pastors, let 
 it imply what contradiction it will, as it doth the highest, seeing it 
 is by the doctrine of the gospel tliat we are taught our union with 
 Christ, and his rule of the church by his laws and Spirit, — I have only 
 the advantage to know somewhat more than I did formerly, though 
 not much to my satisfaction. 
 
 But he that shall consider what reflections are cast in this discourse 
 on the necessity of satisfaction to be made unto divine justice, and 
 from whom they are borrowed ; the miserable, weak attempt that is 
 made therein to reduce all Christ's mediatoiy actings unto his kingly 
 v.>ffice, and, in particular, his intercession ; the faint mention that is 
 made of the satisfaction of Christ, clogged with the addition of igno- 
 rance of the philosophy of it, as it is called, well enough complying 
 with them who grant that the Lord Christ did what God was satis- 
 fied withal, with sundry other things of the like nature ; will not be 
 to seek whence these things come, nor whither they are going, nor 
 to whom our author is beholden for most of his rare notions; which 
 it is an easy thing at any time to acquaint him withal. 
 
 The second section of this chapter is filled principally with excep- 
 tions against my discourse about the personal excellencies of Christ 
 as mediator; if I may not rather say, with the reflections on the glory
 
 THE PRECEDING DISCOURSK S27 
 
 of Christ himseE [As] for my own discourse upon it, I acknowledge it 
 to be weak, and not only inconceivably beneath the dignity and merit 
 of the subject, but also far short of what is taught and delivered by 
 many ancient writers of the church unto that purpose ; and [as] for his 
 exceptions, they are such a composition of ignorance and spite as is 
 hardly to be paralleled. His entrance upon his work is (p. 200) as 
 foUoweth: — " Secondly, Let us inquire what they mean by the per- 
 son of Christ, to which believers must be united. And here they 
 have outdone all the metaphysical subtilties of Suarez, and have 
 found out a person for Christ distinct from his Godhead and man- 
 hood ; for there can be no other sense made of what Dr Owen tells 
 us, — that by the ' graces of his person' he doth not mean the ' glorious 
 excellencies of his Deity considered in itself, abstracting from the 
 office which for us, as God and man, he undertook; nor the outward 
 appearance of his human nature, when he conversed here on earth, 
 nor yet as now exalted in glory; but the graces of the person of Christ, 
 as he is vested with the office of mediation, — his spiritual eminency, 
 comeliness, beauty, as appointed and anointed by the Father unto 
 that g^eat work of bringing home all his elect into his bosom.' Now, 
 unless the person of Christ as mediator be distinct from his person 
 as God-man, all this is idle talk ; for what personal graces are there 
 in Christ as mediator which do not belong to him either as God or 
 man? There are some things, indeed, which our Saviour did and 
 suffered, which he was not obliged to, either as God or man, but as 
 mediator; but surely he will not call the peculiar duties and actions 
 of an office personal graces." 
 
 I have now learned not to trust unto the honesty and ingenuity of 
 our author, as to his quotations out of my book ; which I find that he 
 hath here mangled and altered, as in other places, and shall therefore 
 transcribe the whole passage in my own words, p. 51 :^ " It is Christ 
 as mediator of whom we speak ; and therefore, l^y the ' grace of his 
 person,' I understand not, first. The glorious excellencies of his Deity 
 considered in itself, abstracting from the office which for us, as God 
 and man, he undertook; nor, secondly, The outward appearance of 
 his human nature, neither when he conversed here on earth, beaxing 
 our infirmities (whereof, by reason of the charge that was laid upon 
 him, the prophet gives quite another character, Isa. lii. 1 4), concern- 
 ing which some of the ancients are very poetical in their expressions ; 
 nor yet as now exalted in glory ; — a vain imagination whereof makes 
 many bear a false, a corrupted respect unto Christ, even upon carnal 
 apprehensions of the mighty exaltation of the human nature; which 
 is but to ' know Christ after the flesh,' — a mischief much improved by 
 the abomination of foolish imagery. But this is that which I in- 
 ' Paiic 48 of this volume.
 
 S-28 A VINDICATION OF 
 
 tend,— the graces of the person of Christ as he is vested with the 
 office of mediation, his spiritual eminency, comeliness, and beauty, eta 
 Now, in this respect the Scripture describes him as exceeding excel- 
 lent, comely, and desirable, — far above comparison with the chiefest, 
 choicest created good, or any endearment imaginable ; " which I prove 
 at large from Ps. xlv. 2; Isa. iv. 2; Cant. v. 9, adding an explanation 
 of the whole. 
 
 In the digression, some passages whereof he carps at in this section, 
 my design was to declare, as was said, somewhat of the glory of the 
 person of Christ. To this end I considered both the glory of his divine 
 and the many excellencies of his human nature; but that which I 
 principally insisted on was the excellency of his person as God and 
 man in one, whereby he was meet and able to be the mediator be- 
 tween God and man, and to effect all the great and blessed ends of 
 his mediation. That our Lord Jesus Christ was God, and that there 
 were, on that account, in his person the essential excellencies and 
 properties of the divine nature, I suppose he will not deny ; nor will 
 he do so that he was truly man, and that his human nature was 
 endowed with many glorious graces and excellencies which are pecu- 
 liar thereunto. That there is a distinct consideration of his person 
 as both these natures are united therein, is that which he seems to 
 have a mind to except against. And is it meet that any one who 
 hath aught else to do should spend any moments of that time which 
 he knows how better to improve, in the pursuit of a man's imperti- 
 nencies, who is so bewildered in his own ignorance and confidence, 
 that he knows neither where he is nor what he says? Did not the 
 Son of God, by assuming our human nature, continuing what he was, 
 become Avhat he was not? Was not the person of Christ, by the 
 communication of the properties of each nature in it and to it, a 
 principle of such operations as he could not have wrought either as 
 God or man, separately considered? How else did God " redeem 
 his church with his own blood?" or how is that true which he says, 
 John iii. 13, " And no man hath ascended up to heaven, but he that 
 came do\vn from heaven, even the Son of man, which is in heaven?" 
 Was not the union of the two natures in the same person (which 
 was a property neither of the divine nor human nature, but a distinct 
 ineffable effect of divine condescension, wisdom, and grace, which the 
 ancients unanimously call the " grace of union," whose subject is the 
 person of Christ) that whereby he was fit, meet, and able, for all the 
 works of his mediation? Doth not the Scripture, moreover, propose 
 unto our faith and consolation the glory, power, and grace of the per- 
 son of Christ as he is " God over all, blessed for ever;" and his love, 
 sympathy, care, and compassion as man; yet all acting themselves in 
 the one and selfsame person of the Son of God? Let him read the
 
 THE PKECEDING DISCOURSE. 329 
 
 first chapter of the Epistle to the Hebrews, and see what account he 
 can give thereof. And are not these such principles of Christian 
 religion as no man ought to be ignorant of, or can deny, without the 
 guilt of the heresies condemned in the first general councils? And 
 they are no other principles which my whole discourse excepted 
 against doth proceed upon. But saith our author, " Unless the per- 
 son of Christ as mediator be distinct from his person as God-man, all 
 this is idle talk." Very good! and why so? Why, "What personal 
 graces are there in Christ as mediator, which do not belong unto him 
 either as God or man?" But is he not ashamed of this ignorance? 
 Is it not a personal gi-ace and excellency that he is God and man in 
 one person? which belongs not to him either as God or man. And 
 are there not personal operations innumerable depending hereon, 
 which could not have been wrought by him either as God or man ; 
 as raising himself from the dead by his own power, and redeeming 
 the church with his blood? Are not most of the descriptions that 
 are given us of Christ in the Scripture, most of the operations which 
 are assigned unto him, such as neither belong unto nor proceed from 
 the divine or human nature, separately considered, but from the per- 
 son of Christ, as both these natures are united in it? That which 
 seems to have led him into the maze wherein he is bewildered in his 
 ensuing discourse, is, that considering there are but two natures in 
 Christ, the divine and the human, — and nature is the principle of 
 all operations, — he supposed that nothing could be said of Christ, 
 nothing ascribed to his person, but what was directly, formally predi- 
 cated of one of his natures, distinctly considered. But he might have 
 easily inquired of himself, — that seeing all the properties and acts of 
 the divine nature are absolutely divine, and all those of the human 
 nature absolutely human, whence it came to pass that all the opera- 
 tions and works of Chrisf, as mediator, are theandricaU^ Although 
 there be nothing in the person of Christ but his divine and human 
 nature, yet the person of Christ is neither his divine nature nor his 
 human; for the human nature is, and ever was, of itself, aw-iroerarog- 
 and the divine, to the complete constitution of the person of the Me- 
 diator, in and unto its own hypostasis assumed the human : so that, 
 although every energy or operation be bpatSTixri r^j ipvsiug Mv^gig, and 
 so the distinct natures are distinct principles of Christ's operations, 
 yet his person is the principal or only agent; which being God-man, 
 all the actions thereof, by vui,ue of the communication of the pro- 
 perties of both natures therein, are theandrical. And the excellency 
 of this person of Christ, wherein he was every way fitted for the 
 work of mediation, I call sometimes his. personal grace, and will not 
 go to him to learn to speak and express myself in these things. And 
 ' Proceeding from tlie divine and human natures iu personal union. — Ed.
 
 S30 A VINDTCATION OF 
 
 it is most false which he affirms, p. 203, " That I distinguish the 
 ^i;raccs of Christ's person as mediator from the graces of his person 
 as God and man." Neither could any man have run into such an 
 imagination who had competently understood the things which he 
 speaks about; and the bare proposal of these things is enough to 
 defeat the design of all his ensuing cavils" and exceptions. 
 
 And as to Avhat he closeth withal, that " Surely I will not call the 
 jieculiar duties and actions of an office personal graces;" I suppose 
 that he knoweth not well what he intends thereby. Whatever he 
 hath fancied about Christ being the name of an office, Jesus Christ, 
 of whom we speak, is a person, and not an office ; and there are no 
 such things in rerum natura as the actions of an office. And if by 
 them he intends the actions of a person in the dischai'ge of an office, 
 whatever he calls them, I will call the habits in Christ, from whence 
 all his actions in the performance of his office do proceed, " personal 
 graces," and that whether he will or no. So he is a " merciful, faith- 
 ful, and compassionate high priest," Heb. ii. 1 7, iv. 1 5, v. 2. And all 
 his actions, in the discharge of his office of priesthood, being prin- 
 cij^led and regulated by those qualifications, I do call them his per- 
 sonal graces, and do hope that, for the future, I may obtain his leave 
 so to do. The like may be said of his other offices. 
 
 The discourse which he thus raves against is didactical, and accom- 
 modated unto a popular way of instruction ; and it hath been hitherto 
 the common ingenuity of all learned men to give an allowance unto 
 such discourses, so as not to exact from them an accuracy and pro- 
 priety in expressions, such as is required in those that are scholas- 
 tical or polemical. It is that which, by common consent, is allowed 
 to the tractates of the ancients of that nature, — especially where no- 
 thing is taught but what, for the substance of it, is consonant unto 
 the truth. But this man attempts not only a severity in nibbling at 
 all expressions which he fancieth liable unto his censures, but, with 
 a disingenuous artifice, waiving the tenor and process of the discourse, 
 which I presume he found not himself able to oppose, he takes out, 
 sometimes here, sometimes there, up and down, backward and for- 
 ward, at his pleasure, what he will, to put, if it be possible, an ill 
 sense upon the whole. And, if he have not hereby given a sufficient 
 discoveiy of his good-will towards the doing of somewhat to my dis- 
 advantage, he hath failed in his whole endeavour; for there is no 
 expression which he hath fixed on as the subject of his reflections, 
 w'hich is truly mine, but that as it is used by me, and with respect 
 unto its end, I will defend it against him and all his co-partners, 
 wdiUst the Scripture may be allowed to be the rule and measure of 
 our conceptions and expressions about sacred things. And although 
 at present I am utterly wearied with the consideration of such Sad
 
 THE PRECEDING DISCOURSE. 331 
 
 triflings, I sliall accept from him the kindness of an obligation to so 
 much patience as is necessary unto the perasal of the ensuing leaves, 
 wherein I am concerned. 
 
 Fhst, p. 202, he would pick something, if he knew what, out of 
 my quotations of Cant. v. 9, to express or illustrate the excellency of 
 Christ ; which first he calls an " excellent proof," by way of scorn. But 
 as it is far from being the only proof produced m the confirmation of 
 the same truth, and is applied rather to illustrate what was spoken, 
 than to prove it, yet, by his favour, I shall make bold to continue 
 my apprehensions of the occasional exposition of the words which I 
 have given in that place, until he is pleased to acquaint me with a 
 better; which, I suppose, will be long enough. For what he adds, — 
 " But, however, white and ruddy belong to his divine and human 
 nature, and that without regard to his mediatory office; for he had 
 been white in the glory of his Deity, and ruddy with the red earth 
 of his humanity, whether he had been considered as mediator or not," 
 * — it comes from the same spring of skill and benevolence with those 
 afore. For what wise talk is it, of Christ's being God and man, 
 without the consideration of his being mediator! as though he were 
 ever, or ever should have been, God and man, but with respect unto 
 his mediation? His scoff at the red earth of Christ's humanity, 
 represented as my words, is grounded upon a palpable falsification; 
 for my words are, " He was also ruddy in the beauty of his humanity. 
 Man was called Adam, from the red earth whereof he was made- 
 The word here used points him out as the second Adam, partaker of 
 flesh and blood, because the children also partook of the same." And 
 if he be displeased with these expressions, let him take his own time 
 to be pleased again ; it is that wherein I am not concerned. But my 
 fault, which so highly deserved his correction, is, that I apply that 
 to the person of Christ which belongs unto his natures. But what 
 if I say no such thing, or had no such design in that place 1 For 
 although I do maintain a distinct consideration of the excellency of 
 Christ's person, as comprising both his natures united, — though every 
 real thing in his person belongs formally and radically unto one [or 
 other] of the natures (those other excellencies being the exurgency of 
 their union), whereby liis person was fitted and suited unto his medi- 
 atory operations, which in neither nature, singly considered, he could 
 have performed, — and shall continue to maintain it against whosoever 
 dares directly to oppose it; yet in this place I intended it not, which 
 this man knew well enough, — the very next words unto what he pre- 
 tends to prove it [by], being, " The beauty and comeliness of the 
 Lord Jesus Christ, in the union of both these in one person, shall 
 afterward be declared." And so we have an equality in judgment 
 and ingenuity throughout this censure.
 
 S3 2 A VINDICATION OF 
 
 Hence lie leaps to p. 6-i of my book, thence backwards to p. 53, 
 and then up and down, I know not how nor whither. He begins 
 with p. G4:'— " And in his first digression concerning the excellency 
 of Christ Jesus, to invite us to communion with him in a conjugal 
 relation, he tells us that Christ is exceeding excellent and desirable 
 in his Deity, and the glory thereof; he is desirable and worthy our 
 acceptation as considered in his humanity, in his freedom from sin, 
 fulness of grace, etc. Now, though this looks very like a contradic- 
 tion, that by the graces of his person, he meant neither the excel- 
 lencies of his divine nor human nature ; yet he hath a salvo which 
 will deliver him both from contradiction and from nonsense, — that 
 he doth not consider these excellencies of his Deity or humanity as 
 abstracted from his office of mediator, though he might if he pleased : 
 for he considers those excellencies which are not peculiar to the 
 office of mediation, but which would have belonged unto him as 
 God and man, whether he had been mediator or not. But what, 
 becomes of his distinction of the graces of Christ's person as media- 
 tor from the graces of his person as God and man, when there are 
 no personal graces in Christ but what belong to his Deity or his 
 humanity?" 
 
 I am sufficiently satisfied that he neither knows where he is nor 
 what he doth, or hath no due comprehension of the things he treats 
 about. That which he opposeth, if he intend to oppose any thing 
 by me asserted, is, that whereas Christ is God, the essential proper- 
 ties of his divine nature are to be considered as the formal motive 
 unto, and object of, faith, love, and obedience; and whereas he is 
 man also, his excellencies, in the glorious endowment of his human 
 nature, with his alliance unto us therein, and his furniture of grace 
 for the discharge of his office, are proposed unto our faith and love 
 in the Scripture. And of these things we ought to take a distinct 
 consideration; our faith concerning them being not only taught in 
 the Scripture, but fully confirmed in the confessions and determina- 
 tions of the primitive church. But the person of Christ, wherein 
 these two natures are united, is of another distinct consideration ; and 
 such things are spoken thereof as cannot, under any single enuncia- 
 tion, be ascribed unto either nature, though nothing be so but what 
 formally belongs unto one of them, or is the necessary consequent 
 and exurgency of their union. See Isa. ix. 6 ; 1 Tim. iii. 1 6 ; John 
 i. 14. It is of the "glory of the Word of God made flesh" that I 
 discourse. But this man talks of what would have belonged to 
 Christ as God-man, whether he had been mediator or not ; as though 
 the Son of God either was, or was ever designed to be, or can be, 
 considered as God-man, and not as mediator. And thence he would 
 * Page 59 of preseut volume.
 
 THE PRECEDING DISCOURSE. 333 
 
 relieve himself by the calumny of assigning a distinction unto me 
 between the graces of Christ's person as mediator, and the graces of 
 his person as God and man (that is, one person) ; which is a mere 
 figment of his own misunderstanding. Upon the whole, he comes to 
 that accurate thesis of his own, — that there are no personal graces in 
 Christ but what belong to his Deity or humanity. Personal graces 
 belonging unto the humanity, or human nature of Christ, — that na- 
 ture being avyrooTa-o--, or such as hath no personal subsistence of its 
 own, — is a notion that those may thank him for who have a mind 
 to do it. And he may do well to consider what his thoughts are of 
 the grace of our Lord Jesus Christ, mentioned PhO. ii. 6-11. 
 
 But he will now discover the design of all these things, and after- 
 ward make it good by quotations out of my book. The first he 
 doth, p. 203, and onwards : " But whatever becomes of the sense of 
 the distinction, there is a very deep fetch in it, the observing of 
 which will discover the whole mystery of the person of Christ and 
 our union to him. For these men consider that Christ saves us as 
 he is our mediator, and not merely considered as God or man ; and 
 they imagine that we receive grace and salvation from Christ's per- 
 son just as we do water out of a conduit, or a gift and largess from 
 a prince, — that it flows to us from our union to his person ; and there- 
 fore they dress up the person of the Mediator with all those personal 
 excellencies and graces which may make him a fit Saviour, that 
 those who are thus united to his person (of which more in the next 
 section) need not fear missing of salvation. Hence they ransack all 
 the boundless perfections of the Deity, and whatever they can find 
 or fancy speaks any comfort to sinners, this is presently a personal 
 grace of the Mediator; — they consider all the glorious effects of his 
 mediation; and whatever great things are spoken of his gospel, or 
 rehgion, or intercession for us, these serve as personal graces: so 
 that all our hopes may be built, not on the gospel covenant, but on 
 the person of Christ. So that the dispute now lies between the per- 
 son of Christ and his gospel, — which must be the foundation of our 
 hope, — which is the way to life and happiness." 
 
 First, We do consider and believe that Christ saves as a mediator ; 
 that is, as God and man in one person, exercising the office of a 
 mediator, and not merely as God or man. This we believe with all 
 the catholic church of Christ, and can with boldness say, He that 
 doth not so, let him be anathema maran-atha. Secondly, We do not 
 imagine, but believe from the Scripture, and with the whole church 
 of God, that we receive grace and salvation from the person of Christ 
 hi those distinct ways wherein they are capable of being received ; 
 and let him be anathema who believes otherwise. Only, whether 
 his putting of grace aud salvation into the same way of reception
 
 334 A VINDICATION OF 
 
 belong unto his accuracy in expressing his own sentiments, or hie 
 ingenuity in the representation of other men's words, I leave unde- 
 termiucd. The siniilitudcs he useth to express our faith in these 
 things, show his good-will towards scoffing and profaneness. We 
 say, there is real communication of grace from the person of Christ, 
 as the head of the church, unto all the members of his mystical body 
 by his Spirit, whereby they are quickened, sanctified, and enabled 
 imto all holy obedience ; and, if it be denied by him, he stands ana- 
 thematized by sundry councils of the ancient church. We say not, 
 that we receive it as " water out of a conduit," which is of a limited, 
 detemiined capacity ; whereas we say, the person of Christ, by reason 
 of his Deity, is an immense, eternal, living spring or fountain of all 
 grace. And when God calls himself a " fountain of living water;" 
 and the Lord Christ calls his Spirit communicated to believers " living 
 water" (under which appellations he was frequently promised in the 
 Old Testament); as also the grace and mercy of the gospel, the 
 "water of life," — inviting us to receive them, and to drink of them, 
 — this author may be advised to take heed of profane scoffing at these 
 things. Whether any have said, that we receive grace and salvation 
 from Christ, as " a gift or largess from a prince," I know not ; if they 
 have, the sole defect therein is, that the allusion doth no way suffi- 
 ciently set forth the freedom and bounty of Christ in the communi- 
 cation of them unto sinners; and wherein else it offends, let him 
 soberly declare, if he can. This is the charge upon us in point of 
 faith and judgment; which, in one word, amounts to no more but 
 this,- — that we are Christians : and so, by the grace of God, we intend 
 to continue, let this man deride us whilst he pleaseth. Thirdly, His 
 next charge concerns our practice in the pursuit of these dreadful 
 piinciples, which, by their repetition, he hath exposed to scorn: 
 " And therefore they dress up," etc. What doth this poor man in- 
 tend? what is the design of all this profaneness? The declaration 
 of the natures and person of Christ, — of his grace and work, — the 
 ascribing unto him what is directly and expressly in terms ascribed 
 unto him in the Scripture, or relating, as we are able, the descrip- 
 tion it gives of him, — is here called, " Dressing up the person of the 
 Mediator with all those personal graces that may make him a fit 
 Saviour." The preparation of the person of Christ to be a fit and 
 meet Saviour for sinners, which he profanely compares to the dressing 
 
 up of , is the greatest, most glorious, and admirable effect that 
 
 ever infinite wisdom, goodness, power, and love wrought and produced, 
 or will do so unto eternity. And those on whom he reflects design 
 nothing, do nothing in this matter, but only endeavour, according to 
 the measure of the gift of Christ which they have received, to de- 
 clare and exj)lain what is revealed and taught in the Scripture
 
 THE PRECEDING DISCOURSR 335 
 
 thereof ; and those who exceed the bounds of Scripture revelation 
 herein (if any do so) we do abhor. And as for those who are united 
 unto Christ, although we say not that they need not fear missing of 
 salvation, seeing they are to be brought unto it, not only through 
 the exercise of all graces, whereof fear is one, but also through such 
 trials and temptations as will always give them a fear of heed and 
 diliocence, and sometimes such a fear of the event of things as shall 
 combat their faith, and shake its firmest resolves ; yet we fear not to 
 say, that those who are really united unto Jesus Christ shall be 
 assuredly saved ; which I have proved elsewhere beyond the fear of 
 any opposition from this author, or others like minded. Fourthly, 
 He adds " Hence they ransack," etc. But what is the meaning of 
 these expressions? Doth not the Scripture declare that Christ is 
 God as well as man? Doth it not build all our faith, obedience, and 
 salvation on that consideration? Are not the properties of the divine 
 nature everywhere in the Scripture declared and proposed unto us 
 for the ingenerating and establishing faith in us, and to be the object 
 of, and exercise of, all grace and obedience? And is it now become 
 a crime that any should seek to declare and instruct others m these 
 things from the Scripture, and to the same end for which they are 
 therein revealed? Is this, with any evidence of sobriety, to be tra- 
 duced as a " ransacking the boundless perfections of the divine nature, 
 to dress up the person of the Mediator"? Is he a Christian, or doth 
 he deserve that name, who contemns or despiseth the consideration 
 of the properties of the divine nature in the person of Christ (see 
 Isa. vi. 1-4; John xii. 41; Isa. ix. 6; John i. 14; Phil. ii. 6, etc.), or 
 shall think that the grace or excellencies of his person do not prin- 
 cipally consist in them, as the human nature is united thereunto ? 
 Fifthly, " They consider all the glorious effects of his mediation." 
 All the effects of Christ's mediation, — all the things that are spoken 
 of the gospel, etc., do all of them declare the excellency of the per- 
 son of Christ, as effects declare their cause, and may and ought to be 
 considered unto that end, as occasion doth require; and no otherwise 
 are they considered by those whom he doth oppose. Sixthly, But the 
 end of these strange principles and practices, he tells us, is, " That 
 all our hopes may be built, not on the gospel covenant, but on the 
 person of Christ." But I say again, What is it that this man in- 
 tends? What is become of a common regard to God and man? 
 Who do so build their hopes on Christ as to reject or despise the 
 gospel covenant, as he calls it? — though I am afraid, should he come 
 to explain liimself, he will be at a loss about the tme nature of the 
 gospel covenant, as I find him to be about the person and gi-ace of 
 Christ. He telleth us, indeed, that " Not the person of Christ, but 
 the gospel, is the way." Did we ever say, " Not the covenant of
 
 336 A VINDICATION OP 
 
 grace, but the person of Christ is all we regard?" But whence comes 
 tliis causeless fear and jealousy,— or rather, this evil surmise, that if 
 any endeavour to exalt the person of Christ, immediately the cove- 
 nant of the gospel (that is, in truth, the covenant which is declared 
 in the gospel) must be discarded? Is there an inconsistency between 
 Christ and the covenant? I never met with any who was so fearful 
 and jealous lest too much should be ascribed in the matter of our 
 salvation to Jesus Christ; and when there is no more so, but what 
 the Scripture doth expressly and in words assign unto him and affirm 
 of him, instantly we have an outcry that the gospel and the covenant 
 are rejected, and that a " dispute lies between the person of Christ and 
 his gospel." But let him not trouble himself; for as he cannot, and 
 as he knows he cannot, produce any one word or one syllable out of 
 any wTitings of mine, that should derogate any thing from the ex- 
 cellency, nature, necessity, or use of the new covenant; so, though 
 it may be he do not, and doth therefore fancy and dream of disputes 
 between Christ and the gospel, we do know how to respect both the 
 person of Christ and the covenant, — both Jesus Christ and the gos- 
 pel, in their proper places. And in particular, we do know, that as it 
 is the person of Christ who is the autlior of the gospel, and who as 
 mediator in his work of mediation gives life, and efficacy, and estab- 
 lishment unto the covenant of grace; so both the gospel and that 
 covenant do declare the glory and design the exaltation of Jesus 
 Christ himself. Speaking, therefore, comparatively, all our hopes are 
 built on Jesus Christ, who alone filleth all things; yet also we have 
 our hopes in God, through the covenant declared in the gospel, as 
 the way designing the rule of our obedience, securing our acceptance 
 and reward. And to deal as gently as I can warrant myself to do 
 with this writer, the dispute he mentions between the person of 
 Christ and the gospel, which shall be the foundation of our hope, is 
 only in his own fond imagination, distempered by disingenuity and 
 malevolence. For, if I should charge what the appearance of his ex- 
 pressions will well bear, what he says seems to be out of a design, 
 influenced by ignorance or heresy, to exclude Jesus Christ, God and 
 man, from being the principal foundation of the church, and which 
 all its hopes are built upon. This being the sum of his charge, I 
 hope he will fully prove it in the quotations from my discourse, which 
 he now sets himself to produce ; assuring him that if he do not, but 
 come short therein, setting aside his odious and foppish, profane de- 
 ductions, I do aver them all in plain terms, that he may, on his next 
 occasion of writing, save his labour in searching after what he may 
 oppose. Thus, therefore, he proceeds, p. 205 : — 
 
 " To make this appear, I shall consider that account which Dr 
 Owen gives us of the personal graces and excellencies of Christ, which
 
 THE PRECEDING DISCOURSK 337 
 
 in general consist in three things: — First, His fitness to save, from 
 the grace of union, and the proper and necessary effects thesreof 
 Secondly, His fulness to save, from the grace of communion, or the 
 free consequences of the grace of union. And, thirdly, His excellency 
 to endear, from his complete suitableness to all the wants of the souls 
 of men. First, That he is fit to be a Saviour, from the grace of 
 union. And if you will understand what this strange grace of union 
 is, it is the uniting the nature of God and man in one person, which 
 makes him fit to be a Saviour to the uttermost. He lays his hand upon 
 God, by partaking of his nature ; and he lays his hand on us, by par- 
 taking of our nature : and so becomes a days-man or umpire between 
 both. Now, though this be a great truth, that the union of the 
 divine and human nature in Christ did excellently quahfy him for 
 the office of a mediator, yet this is the unhappiest man in expressing 
 and proving it that I have met with. For what an untoward repre- 
 sentation is this of Christ's mediation, that he came to make peace 
 by laying his hands on God and men, as if he came to part a fray or 
 scuffle: and he might as well have named Gen. i, 1, or Matt. i. 1, or 
 any other place of Scripture, for the proof of it, as those he mentions." 
 
 To what end it is that be cites these passages out of my discourse 
 is somewhat difficult to divine. Himself confesseth that what is 
 asserted (at least in one of them) is a great truth, only, I am " tlie 
 unhappiest man in expressing and proving it that ever he met with."' 
 It is evident enough to me, that he hath not met with many who 
 have treated of this subject, or hath Httle understood those he hath 
 met withal; so that there may be yet some behind as unhappy as 
 myself And seeing he hath so good a leisure from other occasions, 
 as to spend his time in telling the world how unhappy I am in my 
 proving and expressing of what himself acknowledgeth to be true, 
 he may be pleased to take notice, that I am now sensible of my ov/n 
 unhappiness also, in having fallen under a diversion from better em- 
 ployments by such sad and woful impertinencies. But being, at once 
 charged with both these misadventures, — untowardness in expres- 
 sion, and weakness in the proof of a plain truth, I shall willingly 
 admit of information, to mend my way of writing for the future. 
 And the first reflection he casts on my expressions, is my calling the 
 union of the two natures in Christ in the same person, the " grace of 
 union;" for so he says, " If you would understand what this strange 
 grace of union is." But I crave his pardon in not complying with 
 liis directions, for my company's sake. No man, who hath once con- 
 sulted the Avritings of the ancients on this subject, can be a stranger 
 unto %«f/s ivutaiog, and " gratia unionis," they so continually occur in 
 the writings of all sorts of divines, both ancient and modern. Yea, 
 but. there is yet worse behmd ; for, " What an untoward representation 
 
 YOli. II. 5i2
 
 338 A VINDICATION OF 
 
 is tins of Christ's mediation, that lie came to make peace by laying 
 his hands on God and men, as if he came to part a fray or scuffle." 
 My words are, " The uniting of the natures of God and man in one 
 person, made him fit to be a Saviour to the uttermost. He laid his 
 liand upon God, by partaking of his nature, Zech. xiii. 7 ; and he lays 
 his hand upon us, by partaking of our nature, Heb. ii. 14, 16: and so 
 becomes a days-man or umpire between both." See what it is to be 
 adventurous. I doubt not but that be thought that I had invented 
 that expression; or at least, that I was the first who ever applied it 
 unto this interposition of Christ between God and man ; but as I took 
 the words, and so my warranty for the expression from the Scripture, 
 Job ix. 33, so it hath commonly been applied by divines in tbe same 
 manner, particularly by Bishop Usher (in his " Immanuel," pp. 8, 9, 
 as I remember) ; whose unhappiness in expressing himself in divinity 
 this man needs not much to bewail. But let my expressions be what 
 they will, I shall not escape the unhappiness and weakness of my 
 proofs; for " I might," he says, "as well have quoted Gen. i. 1, and 
 Matt. i. 1, for the proof of the unity of the divine and human nature 
 in the person of Christ, and his fitness thence to be a Saviour, as 
 those I named," — namely, Zech. xiiL 7; Heb. ii. 14, 16. Say you 
 so? Why, then, I do here undertake to maintain the personal union, 
 and the fitness of Christ from thence to be a Saviour, from these two 
 texts, against this man and all his fraternity in design. And at 
 present I cannot but wonder at his confidence, seeing I am sure he 
 cannot be ignorant that one of these places, at least, — namely, that of 
 Heb. ii. 16, — is as much, as frequently, as vehemently pleaded by all 
 sorts of divines, ancient and modern, to prove the assumption of our 
 human nature into personal subsistence with the Son of God, that so 
 he might be ixavog (fit and able to save us), as any one testimony in 
 the whole Scripture. And the same truth is as evidently contained 
 and expressed in the former, seeing no man could be the " fellow of 
 the Lord of hosts" but he that was partaker of the same nature with 
 him; and no one could have the sword of God upon him to smite 
 him, which was needful unto our salvation, but he that was partaker 
 of our nature, or man also. And the mere recital of these testi- 
 monies was sufficient unto my purpose in that place, where I designed 
 only to declare, and not dispute the truth. If he yet think that I 
 cannot prove what I assert from these testimonies, let him consult 
 my " Vindicige Evangelic^," where, according as that work required, 
 I have directly pleaded these scriptures to the same purpose, insist- 
 ing at large on the vindication of one of them ; and let him answer 
 what I have there pleaded, if he be able. And I shall allow him to 
 make his advantage unto that purj^ose, if he please, of whatever 
 evasions the Socinians have found out to escape the force of that tes-
 
 THE PRECEDING DISCOURSE, 339 
 
 timony. For there is none of them of any note but have attempted 
 by various artifices to shield their opinion, in denying the assumption 
 of our human nature into personal union with the Son of God, and 
 therewithal his pre-existence unto his nativity of the blessed Virgin, 
 from the divine evidence given against it in that place of Heb. ii. 1 6 ; 
 which yet, if this author may be believed, doth make no more 
 against them than Gen. i. 1. Wherefore, this severe censure, together 
 with the modesty of the expression, wherein Christ making peace 
 between God and man is compared to the parting of a fray or scufile, 
 may pass at the same rate and value with those which are gone before 
 His ensuing pages are taken up, for the most part, with the tran- 
 scription of passages out of my discourse, raked together from several 
 places at his pleasure. I shall not impose the needless labour on the 
 reader of a third perusal of them: nor shall I take the pains to re- 
 store the several passages to their proper place and coherence, which 
 he hath rent them from, to try his skill and strength upon them 
 separately and apart; for I see not that they stand in need of using 
 the least of their own circumstantial evidence in their vindication. 
 I shall therefore only take notice of his exceptions against them. 
 And, p. 207, whereas I had said on some occasion, that on such a 
 supposition we could have supplies of grace only in a moral way, it 
 falls under his derision in his parenthesis; and that is a very pitiful 
 way indeed. But I must yet tell him, by the way, that if he allow 
 of no supplies of grace but in a moral way, he is a Pelagian, and as 
 such, stands condemned by the catholic church. And when his 
 occasions will permit it, I desii'e he would answer what is written by 
 myself in another discourse, in the refutation of this sole moral ope- 
 ration of grace, and the assertion of another way of the communica- 
 tion of it unto us. Leave fooling, and "the unhappiest man in 
 expressing himself that ever I met with" will not do it; he must 
 betake himself to another course, if he intend to engage into the 
 handling of things of this nature. He adds, whereas I had said, 
 " ' The grace of the promises' (of the person of Christ you mean) :" I 
 know weU enough what I mean ; but the truth is, I know not well 
 what he means; nor whether it be out of ignorance that he doth 
 indeed fancy an opposition between Christ and the promises, that 
 what is ascribed unto the one must needs be derogated from the 
 other, when the promise is but the means and instrument of convey- 
 ing the grace of Christ unto us; or whether it proceeds from a real 
 dislike that the person of Christ — that is, Jesus Christ himself — should 
 be esteemed of any use or consideration in religion, that he talks at 
 this rate. But from whence ever it proceeds, this cavilling humour 
 is unworthy of any man of ingenuity or learning. By his following 
 parenthesis ("a world of sin is something") I suppose 1 have some-
 
 340 A VINDICATION OF 
 
 where used that expression, whence it is reflected on ; but he quotes 
 not the place, and I cannot find it. 1 shall therefore only at present 
 teU him, as (if I remember aright) I have done already, that I will 
 not come to him nor any of his companions to learn to express my- 
 self in these things ; and, moreover, that I despise their censures. 
 The discourses he is carping at in particular in this place are neither 
 doctrinal nor argumentative, but consist in the application of truths 
 before proved unto the minds and affections of men. And, as I said, 
 I will not come to him nor his fraternity to learn how to manage 
 such a subject, much less a logical and argumentative way of reason- 
 ing ; nor have I any inducement thereunto from any thing that as yet 
 I have seen in their writings. It also troubles him, p. 208, that 
 whereas I know how unsuited the best and most accurate of our ex- 
 pressions are unto the true nature and being of divine things, as they 
 are in themselves, and what need we have to make use of allusions, 
 and sometimes less proper expressions, to convey a sense of them 
 unto the minds and affections of men, I had once or twice used that 
 sTav6p6ojgi5, " if I may so say ;" which yet if he had not known used in 
 other good authors, treating of things of the same nature, he knew 
 I could take protection against his severity under the example of the 
 apostle, using words to the same purpose upon an alike occasion, 
 Heb. vii. But at length he intends to be serious, and from those 
 words of mine, " Here is mercy enough for the greatest, the oldest, 
 the stubbornest transgressor;" he adds, "Enough, in all reason, this: 
 what a comfort is it to sinners to have such a God for their Saviour, 
 whose grace is boundless and bottomless, and exceeds the largest 
 dimensions of their sins, though there be a world of sin in them. 
 But what, now, if the divine nature itself have not such an endless, 
 boundless, bottomless grace and compassion as the doctor now talks 
 of? For at other times, when it serves his turn better, we can hear 
 nothing from him but the ' naturalness of God's vindictive justice.' 
 Though God be rich in mercy, he never told us that his mercy was 
 so boundless and bottomless; he had given a great many demonstra- 
 tions of the severity of his anger against sinners, who could not be 
 much worse than the ' greatest, the oldest, and the stubbornest trans- 
 gressors." " 
 
 Let the reader take notice, that I propose no grace in Christ unto 
 or for such sinners, but only that which may invite all sorts of them, 
 though under the most discouraging qualifications, to come unto him 
 <br grace and mercy by faith and repentance. And on supposition 
 that this was my sense, as he cannot deny it to be, I add only, in 
 answer, that this his profane scoffing at it, is that which reflects on 
 Christ and his gospel, and God himself and his word ; which must 
 be accounted for. See Isa. Iv. 7. Secondly, For the opposition wdiich
 
 THE PRECEDING DISCOURSE. . S4-1 
 
 he childishly frames between God's vindictive justice and his mercy 
 and grace, it is answered already. Thirdly, It is false that God hath 
 not told us that his grace is boundless and bottomless, in the sense 
 wherein I use those words, sufficient to pardon the greatest, the oldest, 
 the stubbomest of sinners, — namely, that turn unto him by faith and 
 repentance ; and he who knows not how this consists with severity 
 and anger against impenitent sinners, is yet to learn his catechism. 
 But yet he adds farther, pp. 208, 209, " Supposing the divine nature 
 were such a bottomless fountain of grace, how comes this to be a per- 
 sonal grace of the Mediator? For a mediator, as mediator, ought not 
 to be considered as the fountain, but as the minister of grace. God 
 the Fatlier certainly ought to come in for a share, at least, in being 
 the fountain of grace, though the doctor is pleased to take no notice 
 of him. But how excellent is the grace of Christ's person above the 
 grace of the gospel ; for that is a bounded and limited thing, a strait 
 gate and narrow way, that leadeth unto life. There is no such bound- 
 less mercy as all the sins in the world cannot equal its dimensions, 
 as will save the greatest, the oldest, and the stubbomest transgres- 
 sors." 
 
 1 beg the reader to believe that I am now so utterly weary with 
 the repetition of these impertinencies, that I can hardly prevail with 
 myself to fill my pen once more with ink about them ; and I see no 
 reason now to go on, but only that I have begun ; and, on all accounts, 
 I shall be as brief as possible. I say, then, first, I did not consi- 
 der this boundless grace in Christ as mediator, but considered it as 
 in him who is mediator; and so the divine nature, with all its pro- 
 perties, are greatly to be considered in him, if the gospel be true. 
 But, secondly. It is untrue that Christ, as mediator, is only the minis- 
 ter of grace, and not the fountain of it; for he is mediator as God 
 and man in one person. Thirdly, To suppose an exemption of the 
 person of the Father from being the fountain of grace absolutely, in 
 the order of the divine subsistence of the persons in the Trinity, and 
 of their operations suited thereunto, upon the ascription of it unto the 
 Son, is a fond imagination, which could befall no man who understands 
 any thing of things of this nature. It doth as well follow, that if the 
 Son created the world, the Father did not; if the Son uphold all 
 things by the word of his power, the Father doth not; — that is, that 
 the Son is not in the Father, nor the Father in the Son. The acts, 
 indeed, of Christ's mediation respect the ministration of grace, being 
 the procuring and communicating causes thereof; but the person of 
 Christ the mediator is the fountain of grace. So they thought who 
 beheld his glory, — " The glory as of the only begotten of the I ather, 
 full of grace and truth." But the especial relation of grace unto the 
 Father, as sending the Son; unto the Son, as sent by him and inear-
 
 812 A VINDICATION OF 
 
 nate ; and unto the Holy Spirit, as proceeding from and sent by tKera 
 both, I have elsewhere fully declared, and shall not in this place 
 (which, indeed, will scarce give admittance unto any thing of so 
 serious a nature) again insist thereon. Fourthly, The opposition 
 which he would again set between Christ and the gospel is impious 
 in itself; and, if he thinks to charge it on me, openly jfalse. I chal- 
 lenge him and all his accomplices to produce any one word out of 
 any writing of mine that, from a plea or pretence of grace in Christ, 
 should give countenance unto any in the neglect of the least precept 
 given or duty required in the gospel. And notwithstanding all that 
 I have said or taught concerning the boundless, bottomless grace and 
 mercy of Christ towards believing, humble, penitent sinners, I do 
 believe the way of gospel obedience, indispensably required to be 
 walked in by all that will come to the enjoyment of -God, to be so 
 narrow, that no revilers, nor false accusers, nor scoffers, nor despisers 
 of gospel mysteries, continuing so to be, can walk therein ; — but that 
 there is not grace and mercy declared and tendered in the gospel 
 also unto all sorts of sinners, under any qualifications whatever, who, 
 upon its invitation, will come to God through Jesus Christ by faith 
 and repentance, is an impious imagination. 
 
 A discourse much of the same nature follows, concerning the love 
 of Christ, after he hath treated his person and grace at his pleasure. 
 And this he takes occasion for from some passages in my book (as 
 formerly), scraped together from several places, so as he thought fit 
 and convenient unto his purpose. P. 209, " Thus the love of Christ 
 is an eternal love, because his divine nature is eternal; and it is an 
 unchangeable love, because his divine nature is unchangeable; and 
 his love is fruitful, for it being the love of God, it must be effectual 
 and fruitful in producing all the things which he willeth unto his 
 beloved. He loves life, grace, holiness into us, loves us into cove- 
 nant, loves us into heaven. This is an excellent love, indeed, which 
 doth all for us, and leaves nothing for us to do. We owe this dis- 
 covery to an acquaintance with Christ's person, or rather with his 
 divine nature ; for the gospel is very silent in this matter. All that 
 the gospel tells us is, that Christ loveth sinners, so as to die for them; 
 that he loves good men, who believe and obey his gospel, so as to 
 save them ; that he continues to love them while they continue to be 
 good, but hates them when they return to their old vices : and there- 
 fore, I say, there is great reason for sinners to fetch their comforts 
 not from the gospel, but from the person of Christ, which as far 
 excels the gospel as the gospel excels the law."' 
 
 I do suppose the expressions mentioned are, for the substance of 
 them, in my book ; and shall, therefore, only inquire what it is in them 
 which he excepteth against, and for which I am reproached, as one
 
 THE PEECEDINQ DISCOUESR 343 
 
 that hatli an acquaintance witli Christ's person ; which is now grown 
 so common and trite an expression, that were it not condited unto 
 some men's palates by its profaneness, it would argue a great barren- 
 ness in this author's invention, that can vary no more in the topic 
 of reviling. It had been well if his licenser had accommodated him 
 with some part of his talent herein. But what is it that is excepted 
 against? Is it that the love of Christ, as he is God, is eternal? or is 
 it that it is unchangeable? or is it that it is fruitful or effective of 
 good things unto the persons beloved? The philosopher tells us, that 
 to [have] love for any one, is, BovXisdai tivi a o'krctt ayu&d, xai rh xara, 
 dvva/iiv 'xpax.rr/cov iTvai rovruv. It is this efficacy of the love of Christ 
 which must bear all the present charge. The meaning of my words, 
 therefore, is, that the love of Christ is unto us the cause of life, grace, 
 holiness, and the reward of heaven. And because it is in the nature 
 of love to be effective, according unto the ability of the person loving, 
 of the good which it wills unto the object beloved, I expressed it as 
 I thought meet, by loving these things to us. And I am so far on 
 this occasion, and [on account of] the severe reflection on me for 
 an acquaintance with Christ, from altering my thoughts, that I say 
 still with confidence, he who is otherwise minded is no Christian. 
 And if this man knows not how the love of Christ is the cause of 
 grace and glory, how it is effective of them, and that in a perfect 
 consistency with all other causes and means of them, and the neces- 
 sity of our obedience, he may do well to abstain a little from writing, 
 until he is better informed. But saith he, " This is an excellent love, 
 indeed, which doth all for us, and leaves us nothing to do." But 
 who told him so? who ever said so? Doth he think that if our 
 life, grace, holiness, glory, be from the love of Christ originally, 
 causally, by virtue of his divine, gracious operations in us and towards 
 us, that there is no duty incumbent on them who would be made 
 partakers of them, or use or improve them unto their proper ends? 
 Shall we, then, to please him, say that we have neither life, nor grace, 
 nor holiness, nor glory, from the love of Christ ; but whereas most of 
 them are our own duties, we have them wholly from ourselves? Let 
 them do so who have a mmd to renounce Christ and his gospel; I 
 shall come into no partnership with them. [As] for what he adds, 
 " All that the gospel teaches us," etc., he should have done well to 
 have said, as far as he knows ; which is a limitation with a witness. If 
 this be all the gospel which the man knows and preaches, I pity 
 them whom he hath taken under his instruction. Doth Christ in 
 his love do nothing unto the quickening and conversion of men? 
 nothing to the purification and sanctification of believers? nothing 
 as to their consolation and establishment? nothing as to the ad- 
 ministration of strength against temptations? nothing as to supplies
 
 344 A VINDICATION OF 
 
 of gi-ace, in the increase of fiiitli, love, and obedience, etc.? This 
 ignorance or profanouess is greatly to be bewailed, as his ensuing 
 scoff, repeated now usque ad nauseam, about an opposition between 
 Christ and his gospel, is to bo despised. And if the Lord Christ 
 hath no other love but what this man will allow, the state of the 
 church in this world depends on a very slender thread. But attempts 
 of this nature will fall short enough of prevailing with sober Christians 
 to forego their faith and persuasion, — that it is from the love of Christ 
 that believers are preserved in that condition wherein he doth and 
 will approve of them. Yea, to suppose that this is all the grace ol 
 the gospel, that whilst men are good Christ loves them, and when 
 they are bad he hates them (both which are true) ; and farther, that 
 he doth by his grace neither make them good, nor preserve them 
 that are so made, — is to renounce all that is properly so called. 
 
 He yet proceeds, first to evert this love which I asserted, and then 
 to declare his own apprehensions concerning the love of Christ. The 
 first in the ensuing words, p. 210, " But, methinks this is a very odd 
 way of arguing from the divine nature; for if the love of Christ as 
 God be so infinite, eternal, unchangeable, fruitful, I would willingly 
 understand how sin, death, and misery came into the world. For if 
 this love be so eternal and unchangeable, because the divine nature 
 is so, then it was always so ; for God always was what he is, and that 
 which is eternal could never be other than it is now : and why could 
 not this eternal, and unchangeable, and fruitful love, as well preserve 
 us from falling into sin, and misery, and death, as love life and holi- 
 ness into us ? For it is a little odd, first to love us into sin and 
 death, that then he may love us mto life and holiness : which, indeed, 
 could not be, if this love of God were always so unchangeable and 
 fruitful as this author persuades us it is now; for if this love had 
 always loved hfe and holiness into us, I cannot conceive how it should 
 happen that we should sm and die." 
 
 It is well if he know what it is that he aims at in these words; I 
 am sure what he says doth not in the least impeach the truth which 
 he designs to oppose. The name and nature of God are everywhere 
 in the Scripture proposed unto us as the object of, and encourage- 
 ment unto, our faith, and his love in particular is therein represented 
 unchangeable, because he himself is so ; but it doth not hence follow 
 that God loveth any one naturally, or necessarily. His love is a free 
 act of his will ; and therefore, though it be like himself, such as be- 
 comes his nature, yet it is not necessarily determined on any object, 
 nor limited as unto the nature, degrees, and effects of it. He loves 
 whom he pleaseth, and as unto what end he pleaseth. Jacob he 
 loved, and Esau he hated; and those effects which, from his love or 
 out of it, he will communicate unto them, are various, according to the
 
 THE PRECEDING DISCOURSK 345 
 
 counsel of his will. Some he loves only as to temporal and common 
 mercies, some as to si:)iiitual grace and glory ; for he hath mercy on 
 whom he will have mercy. Wherefore it is no way contrary unto, 
 and inconsistent with, the eternity, the immutability, and fruitfulness 
 of the love of God, that he suffered sin to enter into the world, or 
 that he doth dispense more grace in Jesus Christ under the New 
 Testament than he did under the Old. God is always the same that 
 he was; love in God is always of the same nature that it was; but 
 the objects, acts, and effects of this love, with the measures and de- 
 grees of them, are the issues of the counsel or free purposes of his 
 will. Want of the understanding hereof makes this man imagine, 
 that if God's love in Christ, wherewith he loveth us, be eternal and 
 fruitful, then must God necessarily always — in or out of Christ, under 
 the old or new covenant — love all persons, elect or not elect, with the 
 same love as to the effects and fruits of it ; which is a wondrous pro- 
 found apprehension. The reader, therefore, if he please, may take 
 notice, that the love which I intend, and whereunto I ascribe those 
 properties, is the especial love of God in Chiist unto the elect. Con- 
 cerning this himself says, that he loves them with an everlasting love, 
 and therefore "draws them with loving-kindness," Jer. xxxi. 8; which 
 love, I shall be bold to say, is eternal and fruitful. And hence, as he 
 changeth not, whereon the sons of Jacob are not consumed, Mai. 
 iii. 6, there being with him " neither variableness, nor shadow of 
 turning," James i. 17; so accordingly he hath in this matter, by his 
 promise and oath, declared the immutability of his counsel, Heb. vi. 
 17, 18, — which seems to intimate that his love is unchangeable. And 
 whereas this eternal love is in Christ Jesus as the way and means of 
 making it certain in all its effects, and with respect unto its whole 
 design, it is fruitful in all grace and glory, Eph. i. 3-5. And if he 
 cannot understand how, notwithstanding all this, sin so entered into 
 the world under the law of creation and the first covenant as to 
 defeat in us all the benefits thereof, at present I cannot help him; 
 for, as I am sure enough he would scorn to learn any thing of me, 
 so I am not at leisure to put it to the trial. 
 
 His own account of the love of God succeeds. P. 211, " Not that 1 
 deny that the love of God is eternal, unchangeable, fruitful; that is, 
 that God was always good, and always continues good, and mani- 
 festeth his love and goodness in such ways as are suitable to his 
 nature, which is the fnaitfulness of it: but then, the unchangeable- 
 ness of God's love doth not consist in being always determined to 
 the same object, but that he always loves for the same reason; that 
 IS, that he always loves true virtue and goodness, wherever he sees it, 
 and never ceases to love any person till he ceases to be good: and 
 then the immutability of his love is the reason why lie loves no
 
 346 A VINDICATION OF 
 
 longer; for shouUI he love a wicked man, the reason and nature of 
 his love wouUl change. And the fruitfulness of God's love, with respect 
 to the methods of his grace and i:)rovidence, doth not consist in pro- 
 curing what he loves by an omnipotent and irresistible power; for 
 then sin and death could never have entered into the world : but he 
 governs and doth good to his creatures, in such ways as are most 
 suitable to their natures. He governs reasonable creatures by prin- 
 ciples of reason, as he doth the material world by the necessary laws 
 of matter, and brute creatures by the instincts and propensities of 
 nature." 
 
 This may pass for a system of his divinity, which how he will 
 reconcile unto the doctrine of the church of England in her articles, 
 she and he may do well to consider. But, whatever he means by 
 the love of God always determined unto the same object, it were an 
 easy thing to prove, beyond the reach of his contradiction, that per- 
 sons are the objects of God's eternal love, as well as things and quali- 
 fications are of his approbation ; or, that he loves some persons with 
 an everlasting and unchangeable love, so as to preserve them from 
 all ruining evils, and so as they may be always meet objects of his 
 approving love, unto his glory : and whereas these things have been 
 debated and disputed on all hands with much learning and diligence, 
 our author is a very happy man if, with a few such loose expressions 
 as these repeated, he thinks to determine all the controversies about 
 election and effectual grace, with perseverance, on the Pelagian side. 
 The hypothesis here maintained, that because God always and un- 
 changeably approves of what is good in any, or of the obedience of his 
 creatures, and disapproves or hates sin, condemning it in his law, [and] 
 that therefore he may love the same person one day and hate him 
 another, notwithstanding his pretences that he is constant unto the 
 reason of his love, will inevitably fall into one of these conclusions: — 
 either, that God indeed never loveth any man, be he who he will; 
 or, that he is changeable in his love, upon outward, external reasons, 
 as we are: and let him choose which he will own. In the mean- 
 time, such a love of God towards believers as shall always effectually 
 preserve them meet objects of his love and approbation, is not to be 
 baffled by such trilling impertinencies. His next reflection is on the 
 manner of God's operations in the communication of grace and holi- 
 ness ; which, he says, is " not by omnipotent and irresistible power," — 
 confirming his assertion by that consideration, that then sin and 
 death could never have entered into the world ; which is resolved 
 into another sv;-eet supposition, that God must needs act the same 
 power of gi-ace towards all men, at all times, under each covenant, 
 whether he will or no. But this it is to be a happy disputant, — all 
 things succeed well with such persons which they undertake. And
 
 THE PRECEDING DISCOURSE. 847 
 
 as to the manner of the operation of grace, how far grace itself may 
 be said to be omnipotent, and in its operations irresistible, I have 
 fully declared there ; where he may oppose and refute it, if he have 
 any mind thereunto. His present attempt against it in those words, 
 that God " goveras reasonable creatures by principles of reason," is 
 so weak in this case, and impertinent, that it deserves no considera- 
 tion ; for all the operations of divine grace are suited unto the rational 
 constitution of our beings, neither was ever man so wild as to fancy 
 any of tliem such as are inconsistent with, or do offer force unto, the 
 faculties of our souls in their operations. Yea, that which elevates, 
 aids, and assists our rational faculties in their operations on and to- 
 wards their proper objects, which is the work of efficacious grace, 
 is the piincipal preservative of their power and liberty, and can be 
 no way to their prejudice. And we do, moreover, acknowledge that 
 those proposals which ai'e made in the gospel unto our reason, are 
 eminently suited to excite and prevail with it unto its proper use and 
 exercise in comphance with them. Hence, although the habit of faith, 
 or power of believing, be ^Tought in us by the Holy Ghost, yet the 
 word of the gospel is the cause and means of all its acts, and the 
 whole obedience which it produceth. But if by " governing reason- 
 able creatures by principles of reason," he intends that God deals 
 no otherwise by his grace ^vith the souls of men, but only by propos- 
 ing objective arguments and motives unto a compliance with his AviU, 
 without internal aids and assistances of grace, it is a gi'oss piece of 
 Pelagianism, destructive of the gospel, sufficiently confuted elsewhere; 
 and he may explain himself as he pleaseth. 
 
 His proceed is, to transcribe some other passages, taken out of my 
 book here and there, in whose repetition he inserts some impertinent 
 exceptions; but the design of the whole is to " state a controversy," 
 as he calls it, between us and them, or those whom he calleth " they" 
 and " we," whoever they be. And this, upon the occasion of my 
 mentioning the fulness of grace, life, and righteousness that is in 
 Christ, he doth in these words: — P. 215, "They say that these are 
 the personal graces of Christ as mediator, which are inherent in him, 
 and must be derived from his person ; we say, they signify the per- 
 fection and excellency of his religion, as being the most perfect and 
 complete declaration of the will of God, and the most powerful method 
 of the divine wisdom for the reforming of the world, as it prescribes 
 the only righteousness which is acceptable to God, and directs us in 
 the only way to life and immortality." 
 
 I shall not absolutely accept of the terms of this controversy, as to 
 the state of it on our part, proposed by him ; and yet I shall not much 
 vary from them. We say, therefore, that " Jesus Christ being full 
 of all grace, excellencies, and perfections, he communicates them unto
 
 318 A VINDICATION OF 
 
 US in that degree as is necessary for ns, and in proportion unto hia 
 abundant charity and goodness towards us; and we Christians, as his 
 body, or fellow -members of his human nature, receive grace and 
 mercy, flowing from him to us." This state of the controversy on our 
 side i suppose he will not refuse, nor the terms of it ; but will own 
 them to be ours, though he will not, it may be, allow some of them 
 to be proper or convenient. And that he may know who his " they" 
 are, who are at this end of the difference, he may be pleased to take 
 notice that these words are the whole and entire paraphrase of Dr 
 Hammond on John i. 1 6 ; the first testimony he undertakes to answer. 
 And when this author hath replied to Mr Hooker, Dr Jackson, and 
 him, and such other pillars of the church of England as concur with 
 them, it will be time enough for me to consider how I shall defend 
 myself against him. Or, if he will take the controversy on our part 
 in terms more directly expressive of my mind, it is the person of 
 Christ is the fountain of all grace to the church (as he well observes 
 my judgment to be), and that from him all grace and mercy is de- 
 rived unto us; and then I do maintain, that the "they" whom he 
 opposeth, are not only the church of England, but the whole catholic 
 church in all ages. Who the " we" are, on the other hand, who 
 reject this assertion, and believe that all the testimonies concerning 
 the fulness of grace in Christ, and the communication thereof unto 
 us, do only declare the excellency of his religion, is not easy to be 
 conjectured ; — for unless it be the people of Racow, I know not who 
 are his associates. And let him but name three divines of any repu- 
 tation in the church of England since the Reformation, who have 
 given the least countenance unto his assertions, negative or positive, 
 and I will acknowledge that he hath better associates in his profession 
 than as yet I believe he hath. But that Jesus Christ himself, God 
 and man in one person, the mediator between God and man, is not 
 a fountain of grace and mercy to his church ; that there is no real 
 internal grace communicated by him, or derived from him unto his 
 mystical body ; that the fulness which is in him, or said to be in him, 
 of grace and truth, of unsearchable riches of grace, etc., is nothing 
 but the doctrine which he taught, as the most complete and perfect 
 declaration of the will of God, — are opinions that cannot be divulged, 
 under pretence of authority, without the most pernicious scandal to 
 the present church of England. And if this be the man's religion, 
 that this is all the fulness we receive from Christ, — " a perfect revela- 
 tion of the divine will concerning the salvation of mankind ; which 
 contains so many excellent promises that it may well be called ' grace ;' 
 and prescribes such a plain and simple religion, so agreeable to the 
 natural notions of good and evil, that it may well be called ' truth;'" — 
 and oxjrnplying with its doctrine, or yielding obedience unto its pre-
 
 THE PRECEDING DISCOURSE. S49 
 
 cepts and believing the promises which it gives, in our own strength, 
 without any real aid, assistance, or communication of internal saving 
 grace from the person of Jesus Christ, is our righteousness before 
 God, whereon and for which we are justified, — I know as well as he 
 whence it came, and perhaps better than he whither it will go. 
 
 The remaining discom'se of this chapter consisteth of two parts : — 
 First, An attempt to disprove any communication of real internal grace 
 from the Lord Christ unto believers for their sanctification ; Secondly, 
 An endeavour to refute the imputation of his righteousness unto us 
 for our justification. In the first he contends that all the fulness of 
 grace and truth said to be in Christ consists either in the doctrine of 
 the gospel or in the largeness of his church. In the latter, that faith 
 in Christ is nothing but believing the gospel, and the authority of 
 Christ who revealed it; and by yielding obedience whereunto, we are 
 justified before God, on the account of an internal inherent righteous- 
 ness in ourselves. Now, these are no small undertakings ; the first 
 of them being expressly contrary to the sense of the catholic church 
 in all ages (for the Pelagians and the Socinians are by common agTee- 
 ment excluded from an interest therein); and the latter of them, con- 
 trary to the plain confessions of all the reformed churches, with th^ 
 constant doctrine of this church of England: and therefore we may 
 justly expect that they should be managed with much strength of 
 argument, and evident demonstration. But the unhappiness of it is 
 (I will not say his, but ours), that these are not things which our au- 
 thor as yet hath accustomed himself unto ; and I cannot but say, that 
 to my knowledge I never read a more weak, loose, and impertinent 
 discourse, upon so weighty subjects, in my whole life before : he 
 must have little to do, who can afford to spend his time in a parti- 
 cular examination of it, unless it be in the exposition of those places 
 which are almost verbatim transcribed out of Schlichtingius.^ Be- 
 sides, for the first truth which he opposeth, I have confirmed it in a 
 discourse which I suppose may be made public before this come to 
 view, beyond what I expect any sober reply unto from him. Some 
 texts of Scripture that mention a fulness in Christ he chooseth out, 
 to manifest (to speak a word by the way) that indeed they do not 
 intend any such fulness in Christ himself. And the first is John i. 16 ; 
 the exposition whereof which he gives is that of Schlichtingius, who 
 yet extends the import of the words beyond what he will allow. The 
 enforcement which he gives unto his exposition, by comparing the 
 14th and 17th verses with the ICith, is both weak and contradictory 
 
 • Jonas Schlichtinf^ius was a Socinian autlior. lie wrote " A Coiifes.'ion of 
 Christian Faitli, puljlished in the name of tlie Cliiirches wliich in roLuid acknow- 
 ledge one God, and his only liegoiten Sou Jet>us Cliribt, and the Holy Spirit." It 
 appeared in the year IG'4'2. — Ed.
 
 S50 A VINDICATION OF 
 
 of itself; for the words of tlie 14tb verse are, " The "Word was made 
 flesh, aud dwelt among us (and we beheld his glory, the glory as of 
 the only begotten of the Father), full of grace and truth/' It is evi- 
 dent beyond contradiction, that the expression, " full of grace and 
 tnith," is exegetical of his glory as the only begotten of the Father, 
 which was the glory of his person, and not the doctrine of the gospel. 
 And for the opposition that is made between the law given by Moses, 
 and the grace and truth which came by Jesus Christ, I shall yet 
 rather adhere to the sense of the ancient church, and the most emi- 
 nent doctors of it, which, if he knows not it to be concerning the 
 effectual communication of real, renewing, sanctifying grace by Jesus 
 Christ, there are enow who can inform him; rather than that woful 
 gloss upon them, — "His doctrine is called 'grace,' because accompanied 
 with such excellent promises ; and may well be called ' truth,' because 
 so agreeable to the natural notions of good and evil," — which is the 
 confession of the Pelagian unbelief: but these things are not my pre- 
 sent concernment. For the latter part of his discourse, in his oppo- 
 sition unto the unputation of the righteousness of Christ, as he doth 
 not go about once to state or declare the sense wherein it is pleaded 
 for, nor produceth any one of the arguments wherewith it is con- 
 firmed, aud omitteth the mention of most of the particular testimonies 
 which declare and establish it ; so, as unto those few which he takes 
 notice of, he exjaressly founds his answers unto them on that woful sub- 
 terfuge, that if they are capable of another interpretation, or having 
 another sense given unto them, then nothing can be concluded from 
 them to that purpose, — by which the Socinians seek to shelter them- 
 selves from all the testimonies that are given to his Deity and satis- 
 faction. But I have no concernment, as I said, either in his opinions 
 or his way of reasoning; and do know that those who have so, need 
 not desire a better cause nor an easier adversary to deal withal. 
 
 In his third section, p. 279, he enters upon his exceptions unto 
 the union of believers unto Jesus Christ, and with great modesty, at 
 the entrance of his discourse, tells us, first, " how these men," with 
 whom he hath to do, " have fitted the person of Christ unto all the 
 wants and necessities of the sinner;" which yet, if he denies God 
 himself to have done, he is openly injurious unto his wisdom and 
 grace. The very fii'st promise that was given concerning him was, 
 that he should save sinners from all their wants, evils, and miseries, 
 that might, did, or could befall them by the entrance of sin. But 
 thus it falls out, when men will be talking of what they do not un- 
 derstand. Again, he adds how he hath " explained the Scripture 
 metaphors whereby the union between Clnrist and Christians is re- 
 presented ; but that these men, instead of explaining of those meta- 
 phors, turn all religion into an allegoiy." But what if one should
 
 THE PRECEDING DISCOURSE. o51 
 
 now tell him, that his explanation of these metaphors is the most 
 absurd and irrational, and argues the most fulsome ignorance of the 
 mystery of the gospel, that can be imagined ; and that, on the other 
 side, those whom he traduceth do explain them unto the understand- 
 ing and experience of all that beheve, and that in a way suited and 
 directed unto by the Holy Ghost himself, to farther their faith, obe- 
 dience, and consolation? As far as I perceive, he would be at no small 
 loss how to reheve himself imder this censure. The first thing he 
 begins withal, and wherem, in the first place, I fall under his dis- 
 pleasure, is about the conjugal relation between Christ and believers, 
 which he treats of, p. 280. " As for example," saith he, " Christ is 
 called a husband, the church his spouse ; and now all the invitations 
 of the gospel are Christ's wooing and making love to his spouse; — 
 and what other men call believing the gospel of Christ, Avhereby we 
 devote ourselves to his service, these men call that consent and con- 
 tract, which make up the maniage betwixt Christ and behevera 
 Christ takes us for his spouse, and we take Christ for our husband, 
 and that with all the solemnities of man-iage, except the ring, which 
 is left out as an antichristian ceremony ; Christ saying thus, ' This 
 is that we will consent unto, that I will be for thee, and thou shalt 
 be for me, and not for another.' Christ gives himself to the soul, 
 with all his excellencies, righteousness, preciousness, graces, and 
 eminoncies, to be its saviour, head, and husband, — to dwell with it 
 in this holy relation ; and the soul likes Christ for his excellencies, 
 gi-aces, suitableness, far above all other beloveds whatsoever, and 
 accepts of Christ by the will for its husband, lord, and saviour. 
 And thus the marriage is completed ; and this is the day of Christ's 
 espousals, and of the gladness of his heart. And now follow all mutual 
 conjugal affections; which, on Christ's part, consist in delight, valua- 
 tion, pity, compassion, bounty ; on the samts' part, in delight, valua- 
 tion, chastity, duty. But I have already corrected this fooling with 
 Scripture metaphors and plurases." 
 
 It might, perhaps, not unbecome this author to be a little more 
 sparing of his correction, unless his authority were more than it is, 
 and his skill, also, in the management of it; for at present those 
 whom he attempts upon are altogether insensible of any effects of 
 his severity. But whereas he seems much at a loss how to evi- 
 dence his own ^visdom any other way than by calling them fools 
 with whom he hath to do, it is sufficient to plead his excuse. But 
 what is it that he is here so displeased at, as unfit for a man of his 
 wisdom to bear withal, and therefore calls it " fooling?" Is it that 
 there is a conjugal relation between Christ and the church? — that 
 he is the bridegroom and husband of the church, and that the church 
 Li his bride and spouse?— that he becomes so unto it by a voluntarily,
 
 352 A VINDICATION OF 
 
 gracious act of his love, and that the church enters into that relation 
 with him by their acceptance of him in that relation, and voluntarily 
 giving up themselves unto him in faith, love, and obedience, suited 
 thereunto ? Is it that he loveth his church and cherisheth it as a 
 husband i or that the church gives up itself in chaste and holy obe- 
 dience unto him as her spouse? or is it my way and manner of ex- 
 pressing these things wherewith he is so provoked? If it be the latter, 
 I desire he would, for his own satisfaction, take notice that I con- 
 temn his censures, and appeal to the judgment of those who have 
 more understanding and experience in these things than, for aught 
 I can discern by his writings, he hath yet attained unto. If it be 
 the former, they are all of them so proved and confirmed from the 
 Scripture in that very discourse which he excepteth against, as that 
 he is not able to answer or reply one serious word thereunto. In- 
 deed, to deny it, is to renounce the gospel and the catholic faith. It 
 is, therefore, to no purpose for me here to go over again the natiire of 
 this relation between Christ and the church, — wherein really and truly 
 it doth consist ; what it is the Scripture instructeth us in thereby ; 
 what is that love, care, and tenderness of Christ, which it would 
 have us thence to learn; and what is our own duty mth respect 
 thereunto, together with the consolation thence arising: the whole 
 of this work is already discharged in that discourse which these im- 
 pertinent cavils are raised against, and that suitably to the sense of 
 the church in all ages, and of all sound expositors of those very many 
 places of Scripture which I have urged and insisted on to that pur- 
 pose. Let him, if he please, a little lay aside the severity of his 
 corrections and befooling of men, and answer any material passage 
 in the whole discourse, if he be able ; or discover any thing in it not 
 ao-reeable to the analogy of faith, or the sense of the ancient church, 
 if he can. And though he seem, both here and in some of his ensu- 
 ing pages, to have a particular contempt of what is cited or improved 
 out of the book of Canticles to this purpose ; yet, if he either deny 
 that that whole l)ook doth mystically express the conjugal relation 
 that is between Christ and his church, with their mutual affections 
 and delight in each other, or that the places particularly insisted on 
 by me are not duly applied unto their proper intention, I can, at 
 least, confirm them both by the authority of such persons as whose 
 antiqiuty and learning will exercise the utmost of his confidence in 
 calling them fools for their pains. 
 
 From hence for sundry pages he is pleased to give me a little re- 
 spite, whilst he diverts his severity unto another; unto whose will 
 and choice what to do in it I shall leave his peculiar concern, as 
 knowing full well how easy it is for him to vindicate what he hath 
 written on this subject from his imL'^ertinent exceptions, if he please.
 
 THE PRECEDING DISCOUKSE. S53 
 
 In the meantime, if this author supposeth to add unto the reputation 
 
 of his ingenuity and modesty by assaulting with a few pitiful cavils 
 a book written with so much learning, judgment, and moderation, as 
 that is which he excepts against, not daring in the meantime to con- 
 tend with it in any thing of the expository or the argumentative 
 part of it, but only to discover a malevolent desire to obstruct the 
 use which it hath been of, and may yet farther be, to the church of 
 God, — I hope he will not find many rivals m such a design. For my 
 part, I do suppose it more becoming Christian modesty and sobriety, 
 where men have laboured according to their ability in the explication 
 of the mysteries of Christian rehgion, and that with an avowed in- 
 tention to promote holiness and gospel obedience, to accept of what 
 they have attained, wherein we can come unto a compliance with 
 them; than, passing by whatever we cannot but approve of, or are 
 not able to disprove, to make it our business to cavil at such expres- 
 sions as either we do not hke, or hope to pervert and abuse to their 
 disadvantage. 
 
 P. 296, he returns again to my discourse, and fiercely pursues it 
 for sundry leaves, in such a manner as becomes him, and is usual 
 with him. That part of my book which he deals withal, is from p. 
 176^ unto p. 187; and if any person of ingenuity and judgment will 
 be pleased but to peruse it, and to compare it with this man's excep- 
 tions, I am secure it will need no farther vindication. But as it is 
 represented in his cavilUng way, it is impossible for any man either 
 to conceive what is the true design of my discourse, or what the argu- 
 ments wherewith what I assei-t is confirmed; which he doth most 
 unduly pretend to give an account of: for he so chops, and changes, 
 and alters at his pleasure, going backwards and forwards, and that 
 from one thing to another, without any regard unto a scholastic or 
 ingenuous debate of any thing that might be called a controversy, 
 merely to seek, out an appearance of advantage to vent his cavUling 
 exceptions, as no judgment can rationally be made of his whole dis- 
 course, but only that he had a mind to have cast aspersions on mine, 
 if he had known how. But such stuff as it is, we must now take the 
 measure of it, and consider of what use it may be. And first he 
 quotes those words from my book, " That Christ fulfilled all right- 
 eousness as he was mediator; and that whatever he did as mediator, 
 he did it for them whose mediator he was, or in whose stead and 
 for whose good he executed the office of a mediator before God : and 
 hence it is that his complete and perfect obedience to the laAv is 
 reckoned to us." He adds, " This is well said, if it were as well 
 proved. And because this is a matter of great consequence, I shall 
 first examine those reasons the doctor alleges to prove that Christ 
 ' From p. 154 to p. 164 of this volume. 
 
 VOL. II. 23
 
 354f A VINDICATION OF 
 
 fulfilled all righteousness, as he was mediator, in theh stead whose 
 mediator he was." 
 
 These assertions are gathered up from several places in my dis- 
 course, though p. 182' is cited for them all. And if any one find 
 himself concerned in these things, I may demand of him the labour 
 of their perusal in my hook itself; and for those who shall refuse a 
 compliance Avith so reasonable a request, I do not esteem myself 
 obliged to tender them any farther satisfaction. However, I say 
 again, that the Lord Christ fulfilled all righteousness as mediator; 
 and that what he did as mediator, he did it for them whose mediator 
 he was, or in whose stead and for whose good he executed the office 
 of a mediator before God. He says, " It is well said, if it were as 
 well proved." I say, it is all proved ha the places where it is asserted, 
 and that vnth such testimonies and arguments as he dares not touch 
 upon. And although he pretends to examine the reasons that I 
 allege to prove that Christ fulfilled all righteousness, as he was medi- 
 ator, in their stead whose mediator he was, yet indeed he doth not 
 do so. For, first, I say no such thing as he here feigns me to say, — 
 namely, that " Christ as mediator fulfilled all righteousness in our 
 stead;" but only, that '' Christ being the mediator, in our stead ful- 
 filled all righteousness:" which is another thing, though perhaps he 
 understands not the difference. Nor doth he so much as take notice 
 of that testimony which is immediately subjoined unto the words he 
 cites in the confirmation of them; but he will disprove this assertion, 
 or at least manifest that it cannot be proved. And this he enters 
 upon, p. 297, " As for the first, we have some reason to require good 
 proof of this, since the notion of a mediator includes no such thing. 
 A mediator is one who interposeth Ijetween two differing parties, to 
 accommodate the difference; but it was never heard of yet, that it 
 was the office of a mediator to perform the terms and conditions him- 
 self Moses was the mediatt)r of the first covenant. Gal. iii. 19; and 
 his office was to receive the law from God, to deliver it to the people, 
 to command them to observe those rites, and sacrifices, and expia- 
 tions which God had ordained : but he was not to fulfil the right- 
 eousness of the law for the whole congregation. Thus Christ is now 
 the mediator of a better covenant ; and his office required that he 
 should preach the gospel, which contains the terms of peace and re- 
 concHiation beween God and men; and since God would not enter 
 into covenant with sinners without the intervention of a sacrifice, he 
 dies too, as a saciifice and propitiation for the sins of the world." 
 
 I yet suppose that he observed not the inconsistencies of this dis- 
 course, and therefore shall a little mind him of them, although I am 
 no way concerned in it or them. For, first, He tells us, that " a 
 » Pp. 1G2, 1C3, of this volume.
 
 THE PRECEDING DISCOURSE. 355 
 
 mediator is one who interposeth between two dififering parties, to 
 accommodate the difference;" and then gives us an instance in Moses, 
 who is called a mediator in receiving the law, but did therein no 
 way interpose himself between differing parties, to reconcile them. 
 Secondly, From the nature of the mediation of Moses, he would de- 
 scribe the nature of the mediation of Christ; which Socinian fiction 
 I could direct him to a sufficient confutation of, but that, thirdly, He 
 rejects it himself in his next words, — that Christ as a mediator was to 
 die as a sacrifice and propitiation for the sins of the world ; which 
 renders his mediation utterly of another kind and nature than that 
 of Moses. The mistake of this discourse is, that he supposeth that 
 men do arsfue from the general nature of the office of a mediator 
 the work of mediation in this matter; when that which they do in- 
 tend hence to prove, and what he intends to oppose, is the special 
 nature of the mediatory office and work of Christ ; which is peculiar, 
 and hath sundry things essentially belonging unto it, that belong not 
 unto any other kind of mediation whatever; whereof himself gives 
 one signal instance. 
 
 In his ensuing pages he wonderfully perplexeth himself in gather- 
 ing up sayings, backward and forward in my discourse, to make some 
 advantage to his purpose, and hopes that he is an-ived at no less 
 success than a discovery of I know not what contradictions in what 
 I have asserted. As I said before, so I say again, that I refer the 
 determination and judgment of this whole matter unto any one who 
 will but once read over the discourse excepted against. But for his 
 part, I greatly pity him, as really supposing him at a loss in the 
 sense of what is yet plainly delivered ; and I had rather continue to 
 think so, than to be relieved by supposing him guilty of such gross 
 prevarications as he must be if he understands what he treats about. 
 Plainly, I have showed that there was an especial law of mediation, 
 which Christ was subject unto, at the commandment of the Father: 
 that he should be incarnate ; that he should be the king, priest, and 
 prophet of his church ; that he should bear our iniquities, make his 
 soul an offering for sin, and give his life a ransom for many, were 
 the principal parts of this law. The whole of it I have lately ex- 
 plained, in my exercitations unto the second part of the Exposition 
 of the Epistle to the Hebrews ; whereon, if he please, he may exercise 
 and try his skill in a way of opposition. This law our Lord Jesus 
 Christ did not yield obedience to in our stead, as though we had 
 been obliged originally unto the duties of it, which we neither were 
 nor could be ; although what he suffered penally in any of them was 
 in our stead; without which consideration lie could not have right- 
 eously suffered in any kind. And the following trivial exception of 
 this author, about the obligation on us to lay down our lives for the
 
 356 A VINDICATION OF 
 
 brethren, is meet for him to put in, seeing we are not obliged so to 
 ilie for any one as Christ died for us. Was Paul crucified for you? 
 But, secondly, Christ our mediator, and as mediator, was obliged 
 unto all that obedience unto the moral, and all other laws of God, 
 that the church was obliged unto ; and that which I have asserted 
 hereon is, that the effects of the former obedience of Christ are com- 
 municated unto us, but the latter obedience itself is imputed unto 
 us; and [I] have proved it by those arguments which this man does 
 not touch upon. All this is more fully, clearly, and plainly declared 
 in the discourse itself; and I have only represented so much of it 
 here again, that it might be evident unto all how frivolous are his 
 exceptions. It is therefore to no purpose for me to transcribe again 
 the quotations out of my book which he filleth up his pages with, 
 seeing it is but little in them which he excepteth against ; and who- 
 ever pleaseth, may consult them at large in the places from whence 
 they are taken; or, because it is not easy to find them out singly, 
 they are so picked up and down, backwards and forwards, curtailed 
 and added to at pleasure, any one may, in a very little space of time, 
 read over the whole unto his full satisfaction. I shall, therefore, only 
 consider his exceptions, and haste unto an end of this fruitless trouble, 
 wherein I am most unwillingly engaged by this man's unsuspected 
 disingenuity and ignorance. 
 
 After the citation of some passages, he adds, p. 301, " This, me- 
 thinks, is very strange, that what he did as mediator is not imputed 
 unto us; but what he did, not as our mediator, but as a man subject 
 to the law, that is imputed to us, and reckoned as if we had done it, 
 by reason of his being our mediator. And it is as strange to the full, 
 that Christ should do whatever was required of us by virtue of any 
 law, when he was neither husband, nor wife, nor father, merchant nor 
 tradesman, seaman nor soldier, captain nor lieutenant, much less a 
 temporal prince and monarch. And how he should discharge the 
 duties of these relations for us, which are required of us by certain 
 laws, when he never was in any of these relations, and could not pos- 
 sibly be in all, is an argument which may exercise the subtilty of 
 schoolmen, and to them I leave it." 
 
 It were greatly to be desired that he would be a little more heed- 
 ful, and with attention read the writings of other men, that he might 
 understand them before he comes to make such a bluster in his op- 
 position to them: for I had told him plainly, that though there 
 was a peculiar law of mediation, whose acts and duties we had no obli- 
 gation unto, yet the Lord Christ, even as mediator, was obliged unto, 
 and did personally perform, all the duties of obedience unto the law 
 of God whereunto we were subject and obliged, p. 181,^ sec. 14. And 
 ' P. 159 of this volume.
 
 THE PRECEDING DISCOURSE. 357 
 
 it is strange to apprehend how he came to imagine that I said he did 
 it not as our mediator, but as a private man. That which, possibly, 
 might cast his thoughts into this disorder was, that he knew not that 
 Christ was made a private man as mediator; which yet the Scripture is 
 sufficiently express in. [As] for the following objections, that the Lord 
 Christ was neither " husband nor wife, father nor tradesman," etc. 
 (wherein yet possibly he is out in his account), I have frequently smiled 
 at it when I have met with it in the Socinians, who are perking with 
 it at every turn ; but here it ought to be admired. But yet, without 
 troubhng those bugbears the schoolmen, he may be pleased to take 
 notice, that the grace of duty and obedience in all relations is the 
 same, — the relations administering only an external occasion unto its 
 pecuUar exercise; and what our Lord Jesus Christ did in the ful- 
 filling of all righteousness in the circumstances and relations wherein 
 he stood, may be imputed to us for our righteousness in all our rela- 
 tions, eveiy act of duty and sin in them respecting the same law and 
 principle. And hereon all his following exceptions for sundry pages, 
 wherein he seems much to have pleased himself, do fall to nothing, 
 as being resolved into his own mistakes, if he doth not prevaricate 
 against his science and conscience ; for the sum of them all he gives 
 us in these words, p. 204, " That Christ did those things as media- 
 tor which did not belong to the laws of his mediation;" which, in 
 what sense he did so, is fully explained in my discourse. And I am 
 apt to guess, that either he is deceived or doth design to deceive, in 
 expressing it by the " laws of his mediation ;" which may comprise all 
 the laws which as mediator he was subject unto. And so it is most 
 true, that he did nothing as mediator but what belonged unto the 
 laws of his mediation; but most false, that I have affirmed that he 
 did : for I did distinguish between that peculiar law which required 
 the public acts of his mediation, and those other laws which, as me- 
 diator, he was made subject unto. And if he neither doth nor will 
 understand these things when he is told them, and they are proved 
 unto him beyond what he can contradict, I know no reason why I 
 should trouble myself with one that contends with his own mormos, 
 though he never so lewdly or loudly call my name upon them. And 
 whereas I know myself sufficiently subject unto mistakes and slips, 
 so when I actually fall into them, as I shall not desire this man's for- 
 giveness, but leave him to exercise the utmost of his severity, so I 
 despise his ridiculous attempts to represent contradictions in my dis- 
 course, p. 306 ; all pretences whereunto are taken from his own igno- 
 rance, or feigned in his imagination. Of the like nature are al^ his 
 ensuing cavils. I desire no more of any reader, but to peruse the 
 places in my discourse which he carpeth at, and if he be a person of 
 ordinary understanding in these things, I declare that I will stand to
 
 353 A VINDICATION OF 
 
 his censure and judgment, without giving him the least farther inti- 
 mation of the sense and intendment of wliat I have written, or vua- 
 dioation of its truth. Thus, whereas I had plainly declared that the 
 way whereby the Lord Christ, in his own person, became obnoxious 
 and subject unto the law of creation, was by his own voluntary an- 
 tecedent choice, otherwise than it is with those who are inevitably 
 subject unto it by natural generation under it; as also, that the hypo- 
 statical union, in the first instant whereof the human nature was fitted 
 for o-lory, might have exempted him from the obligation of any out- 
 ward law whatever, — whence it appears that his consequential obedi- 
 ence, though necessary to himself, when he had submitted himself 
 unto the law (as, " Lo, I come to do thy will, God"), was de- 
 signedly for us; — he miserably perplexeth himself to abuse his credu- 
 lous readers with an apprehension that I had talked, like himself, at 
 such a rate of nonsense as any one in his wits must needs despise. 
 The meaning and sum of my discourse he would have to be this, 
 p. 308, " That Christ had not been bound to live like a man, had he 
 not been a man," with I know not what futilous cavils of the like 
 nature ; when all that I insisted on was the reason why Christ would 
 be a man, and live like a man ; which was, that we might receive the 
 benefit and profit of his obedience, as he was our mediator. So in 
 the close of the same wise harangue, from my saying, " That the 
 Lord Christ, by virtue of the hypostatical union, might be exempted, 
 as it were, and lifted above the law, which yet he willingly submitted 
 imto, and in the same instant wherein he was made of a woman, was 
 made also under the law, whence obedience unto it became necessaiy 
 unto him," — the man feigns I know not what contradictions in his 
 fancy, whereof there is not the least appearance in the words unto 
 any one who understands the matter expressed in them. And that 
 the assumption of the human nature into union with the Son of God, 
 with submission unto the law thereon to be performed in that nature, 
 are distinct parts of the humiliation of Christ, I shall prove when 
 more serious occasion is administered unto me. 
 
 In like manner he proceeds to put in his exceptions unto what I 
 discoursed about the laws that an innocent man is liable unto. For 
 I said, that God never gave any other law to an innocent person, but 
 only the law of his creation, "svith such symbolical precepts as might 
 be instances of his obedience thereunto. Something he would find 
 fault with, but knows not well what; and therefore turmoils himself 
 to give countenance unto a putid cavil. He tells us, " That it is a 
 great favour that I acknowledge, p. 310, that God might add what 
 symbols he pleased unto the law of creation." But the childishness 
 of these impertuiencies is shameful. To whom, I pray, is it a favour, 
 or what doth the man intend by such a senseless scoff? Is there any
 
 THE PRECEDING DISCOURSE. 359 
 
 v/ord in my whole discourse intimating tliat God might not in a state 
 of innocency give what positive laws he pleased unto innocent per- 
 sons, as means and ways to express that obedience which they owed 
 unto the law of creation ? The task wherein I am engaged is so 
 fruitless, so barren of any good use, in contending with such imperti- 
 nent effects of maUce and ignorance, that I am weary of every word 
 I am forced to add in the pursuit of it; but he will yet have it, that 
 " an innocent person, such as Christ was absolutely, may be obliged 
 for his own sake to the observation of such laws and mstitutions as 
 were introduced by the occasion of sin, and respected all of them the 
 personal sins of them that were obliged by them;'' which if he can 
 believe, he is at liberty, for me, to persuade as many as he can to be 
 of his mind, whilst I may be left unto my own hberty and choice, 
 yea, to the necessity of my mind, in not behoving contradictions. And 
 for what he adds, that I " know those who conceit themselves above 
 all forms of external worship," I must say to him that at present 
 personally I know none that do so, but fear that some such there are ; 
 as also others who, despising not only the ways of external worship 
 appointed by God himself, but also the laws of internal faith and 
 grace, do satisfy themselves in a customary observance of forms of 
 worship of their own devising. 
 
 In his next attempt he had been singular, and had spoken some- 
 thing which had looked like an answer to an argument, had he well 
 laid the foundation of his procedure: for that position which he de- 
 signeth the confutation of is thus laid do^vTi by hun as mine, " There 
 can be no reason assigned of Christ's obedience unto the law, but 
 only this, that he did it in our stead;" whereas my words are, " That 
 the end of the active obedience of Christ cannot be assigned to be 
 that he might be fit for his death and oblation." And hereon what 
 is afterward said against this particular end, he interprets as spoken 
 against all other ends whatever, instancing m such as are every way 
 consistent with the imputation of his obedience unto us; which could 
 not be, had the only end of it been for himself, to fit him for his death 
 and oblation. And this wUful mistake is sufficient to give occasion 
 to combat his ovm imaginations for two or three pages together. 
 P. 314, he pretends unto the recital of an argument of mme for the 
 imputation of the righteousness of Christ, with the like pretence of 
 attempting an answer unto it ; but his design is not to manage any 
 controversy with me, or against me, but, as he phraseth it, to expose 
 my mistakes. I cannot, therefore, justly expect from him so much 
 as common honesty will require, in case the real handling of a con- 
 troversy in religion had been intended. But his way of procedure, 
 so far as I know and understand, may be best suited unto his design 
 In this place, he doth neither fairly nor truly report my words, nor
 
 3G0 A VINDICATION OF 
 
 take the lecost notice of the confirmation of my argument by the 
 removal of objections whereunto it seemed liable, nor of the reasons 
 and testimonies whereby it is farther proved ; but, taking out of my 
 discourse what expressions he pleaseth, putting them together with 
 the same rule, he thinks he hath sufficiently exposed my mistakes, — 
 the thin<T he aimed at. I have no more concernment in this matter 
 but to refer botli him and the reader to the places in my discourse 
 reflected on ; — him, truly to report and answer my arguments, if he 
 be able ; and the reader, to judge as he pleaseth between us. And I 
 would for this once desire of him, that if he indeed be concerned in 
 these things, he would peruse my discourse here raved at, and deter- 
 mine in his own mind whether I confidently affirm what is in dispute, 
 (that is, what I had then in dispute ; for who could divine so long 
 ago what a doughty disputant this author would by this time sprout 
 up into ?) and that this goes for an argument, or that he impudently 
 affirms me so to do, contrary unto his science and conscience, if he 
 had not quite "pored out his eyes" before he came to the end of a page 
 or two in my book. And for the state of the question here proposed 
 by him, let none expect that upon so slight an occasion I shall divert 
 unto the discussion of it. When this author, or any of his consorts 
 in design, shall soberly and candidly, without scoffing or raihng, in a 
 way of argument or reasoning, becoming divines and men of learning, 
 answer any of those many writings which are extant against that 
 Socinian justification which he here approves and contends for, or 
 those written by the divines of the church of England on the same 
 subject, in the proof of what he denies, and confutation of what he 
 affirms, they may deserve to be taken notice of in the same rank and 
 order with those with whom they associate themselves. And yet I 
 will not say but that these cavilling exceptions, giving a sufficient 
 intimation of what some men would be at, if ability and opportunity 
 did occur, may give occasion also unto a renewed vindication of the 
 truths opposed by them, in a way suited unto the use and edification 
 of the church, in due time and season. 
 
 From p. 185^ of my book he retires, upon his new triumph, unto 
 p. 176,^ as hoping to hook something from thence that might contri- 
 bute unto the furtherance of his ingenious design, although my dis- 
 course in that place have no concernment in what he treateth about. 
 But let him be heard to what purpose he pleaseth. Thus, therefore, 
 he proceeds, p. 315, "The doctor makes a great flourish with some 
 Scripture phrases, that there is almost nothing that Christ hath done 
 l)ut what we are said to do it with him ; we are crucified with him, 
 ^ve are dead with him, buried with him, quickened together with 
 him. In the actings of Christ there is, by virtue of the compact 
 » p. 1G2. ' P. 154 of this volume.
 
 THE PRECEDING DISCOURSE. 361 
 
 between him, as mediator, and tlie Father, such an assured founda- 
 tion laid, that by communication of the fruit of these actings unto 
 those in whose stead he performed them, they are said, in the parti- 
 cipation of these fruits, to have done the same things with him. But 
 he is quite out in the reason of these expressions, which is not that 
 we are accounted to do the same things which Christ did, — for the 
 things here mentioned belong to the peculiar office of his mediation, 
 which he told us before were not reckoned as done by us, — but be- 
 cause we do some things like them. Our dying to sin is a conformity 
 to the death of Christ; and our walking in newness of life is our con- 
 formity to his resurrection : and the consideration of the death and 
 resurrection of Christ is very powerful to engage us to die to sin, 
 and to lise unto a new hfe. And this is the true reason of these 
 phrases." 
 
 Any man may perceive, from what he is pleased here himself to 
 report of my words, that I was not treating about the imputation of 
 the righteousness of Christ, which he is now inveighing against ; and 
 it mil be much more evident unto every one that shall cast an eye 
 on that discourse. But the design of this confused rambling I have 
 been forced now frequently to give an account of, and shall, if it be 
 possible, trouble the reader with it no more. The present difference 
 between us, which he was ambitious to represent, is only this, that 
 whereas it seems he will allow that those expressions of our being 
 " crucified with Christ, dead with him, buried with him, quickened 
 with him," do intend nothing but only our doing of something like 
 unto that which Christ did ; I do add, moreover, that we do those 
 things by the virtue and efficacy of the grace which is communicated 
 unto us from what the Lord Christ so did and acted for us, as the 
 mediator of the new covenant, whereby alone we partake of their 
 power, communicate in their virtue, and are conformed unto him as 
 our head ; wherein I know I have, as the testimony of the Scripture, 
 so the judgment of the cathohc church of Christ on my side, and 
 am very little concerned in the censure of this person, that I am 
 " quite out in the reason of these expressions." 
 
 For what remains of his discourse, so far as I am concerned in it, 
 it is made up of such expositions of some texts of Scripture as issue, 
 for the most part, in a direct contradiction to the text itself, or some 
 express passages of the context. So doth that of Gal. iv. 4, 5, which 
 he first undertakes to speak unto, giving us nothing but what was 
 first invented by Crelhus, in his book against Grotius, and is almost 
 translated verbatim out of the comment of Schlichtingius upon the 
 place ; the remainder of them corruptly Socinianizing against the sense 
 of the church of God. Hereunto are added such pitiful mistakes, 
 with reflections on me for distinguishing between obeying and suffer-
 
 3G2 A VINDICATION OF 
 
 ing (which conceit he most profoundly disproves by showing that one 
 may obey in suffering, and that Christ did so, against him who hath 
 written more about the obedience of Christ in dying, or laying down 
 his life for us, than he seems to have read on the same subject, as 
 also concerning the ends and uses of his death ; which I diallenge 
 him and all his companions to answer and disprove, if they can), as I 
 cannot satisfy myself in the farther consideration of; no, not with that 
 speed and haste of writing now used : which nothing could give coun- 
 tenance unto but the meanness of the occasion, and unprofitableness 
 of the argaunent in hand. Wherefore, this being the manner of the 
 man, I am not able to give an account unto myself or the reader of 
 the misspense of more time in the review of such impertinencies. I 
 shall add a few things, and conclude. 
 
 First. I desire to know whether this author will abide by what he 
 asserts, as his own judgment, in opposition unto what he puts in his 
 exception against in my discourse:—?. 320, " All the influence which 
 the sacrifice of Christ's death, and the righteousness of his life have, 
 that I can find in the Scripture, is, that to this we owe the covenant 
 of grace;" that is, as he afterward explains himself, " That God Avould 
 for the sake of Christ enter into a new covenant with mankind, 
 wherein he promiseth pardon of sin and eternal life to them that 
 believe and obey the gospel." I leave him herein to his second 
 thoughts; for as he hath now expressed himself, there is no recon- 
 ciliation of his assertion to common sense, or the fundamental prin- 
 ciples of Christian religion. That God entered into the new covenant 
 originally only for the sake of those things whereby that covenant 
 was ratified and confirmed, and that Christ was so the mediator of 
 the new covenant, that he died not for the redemption of transgi'es- 
 sions under the first covenant, whereby the whole consideration of 
 his satisfaction and of redemption, properly so called, is excluded; 
 that there is no consideration to be had of his purchase of the in- 
 heritance of grace and glory, with many other things of the same 
 importance; and that the gospel, or the doctrine of the gospel, is the 
 new covenant (which is only a perspicuous declaration of it), are 
 things that may become these new sons of the church of England, 
 Avhich the elder church would not have borne withal. 
 
 Secondly. The reader may take notice, that in some other dis- 
 courses of mine now^ published, which were all of them finished be- 
 fore I had the advantage to peruse the friendly and judicious anim- 
 adversions of this author, he will find most of the matters which 
 
 * In the course of the same year in which this reply to Sherlock appeared, 
 Owen's " Discourse on the Holy Spirit," and the second volume of his "Exposition 
 of the Epistle to the Hebrews" were published. There is much in both of them 
 on the points at issue between Owen and Sherlock. — Ed.
 
 THE PRECEDING DISCOURSE. 363 
 
 lie excepts against both cleared, proved, and vindicated, and that 
 those principles which he directs his opposition against are so estab- 
 lished, as that I neither expect nor fear any such assault upon them, 
 from this sort of men, as becometh a serious debate on things of this 
 nature. 
 
 Thirdly. Tliat I have confined myself, in the consideration of this 
 author's discourse, unto what I was personally concerned in, without 
 looking at or accepting of the advantages which offered themselves 
 of reflecting upon him, either as unto the matter of his discourse, or 
 unto the manner of expressing himself in its delivery. For, besides 
 that I have no mind, and that for many reasons, to enter voluntarily 
 into any contest with this man, the mistakes which he hath appa- 
 rently been led into by ignorance or prejudice, his fulsome errors 
 against the Scripture, the doctrine of the ancient church, and the 
 church of England, are so multiplied and scattered throughout the 
 whole, that a discovery and confutation of them will scarce deserve 
 the expense of time that must be wasted therein, until a more plau- 
 sible countenance or strenuous defence be given unto them. And 
 as for what he aimeth at, I know well enough where to find the 
 whole of it, handled with more civility and appearance of reason; and 
 therefore, when I am free, or resolved to treat concerning them, I shall 
 do so in the consideration of what is taught by his authors and mas- 
 ters, and not of what he hath borrowed from them. 
 
 Fourthly. I shall assure the reader, that as a thousand of such trifling 
 cavillers or revilers, as I have had some to deal withal, shall neither 
 discourage nor hinder me in the remaming service which I may have 
 yet to fulfil, in the patience of God, for the church of Christ and truth 
 of the gospel ; nor, it may be, occasion me any more to divert in the 
 least unto the consideration of what they whisper or clamour, unless 
 they are able to betake themselves unto a more sober and Christian 
 way of handling things in controversy: so if they will not, or dare 
 not, forego this supposed advantage of reproaching the doctrine of non- 
 conformists (under which pretence they openly, and as yet securely, 
 scorn and deride them, when they are all of them the avowed doc- 
 trines of all the reformed churches, and of this of England in par- 
 ticular) ; and if they think it not meet to oppose themselves and 
 endeavours unto those writings which have been composed and pub- 
 lished professedly in the declaration and defence of the truth scoffed 
 at and impugned by them, but choose rather to exercise their skill 
 and anger on passages rent out of practical discourses, accommodated 
 in the manner of their delivery unto the capacity of the community of 
 behevers, as it is fit they should be; I do suppose that, at one time 
 or other, from one hand or another, they may meet with some such 
 discourse, concerning justification and the imputation of the righte-
 
 oGis A VINDICATION, ETC. 
 
 ousness of Christ, as may give them occasion to be quiet, or to exercise 
 the best of their skill and industry in an opposition unto it, — as many 
 such there are already extant, which they wisely take no notice of, 
 but only rave against occasional passages in discourses of another 
 nature, — unless they resolve on no occasion to forego the shelter they 
 have betaken themselves unto.
 
 A ERIEF 
 
 DECLAEATION AND VINDICATION 
 
 THE D0CTRI:N^E 0^ THE TEII^ITY 
 
 AS ALSO OF 
 
 THE PERSON AND SATISFACTION OF CHRIST: 
 
 ACOOlIMODATrU TO THE CAPACITY AND USE OF SUCH AS MAT BE IN DANGER TO BK SKIJUOEH 
 AND THE ESTABLISIIMEKT OF TUB TKUTII. 
 
 •• .ici-.rcb the Hcrip'-urea."— John v. 30. 
 
 Imprimatur, 
 
 Rob. Guovk, R. P. P. 
 I'piscop Lond. a Sac. Dom. 
 Feb. 3, 1668-».
 
 PREFATORY NOTE. 
 
 Few of Owen's treatises have been more extensively circulated and generally 
 useful tlian his "Brief Declaration and Vindication of the Doctrine of the Trinity," 
 etc. It was published in 1669; and the author of the anonymous memoir of 
 Owen, prefixed to an edition of his Sermons in 1720, informs us, "This small 
 piece hath niet with such an universal acceptance by true Christians of all deno- 
 minations, that the lerenth edition of it was lately published." An edition printed 
 in Glasj,'0W was published in 1798, and professes to be the eif/hth. A translation 
 of the work ajjpeared in the Dutch language (Vitringa, Doct. Christ., pars vi. 
 p. 6, edit. 1776). 
 
 At the time when the treatise was published, the momentous doctrines of the 
 Trinity and the Atonement were violently assailed; but it was not so much for 
 the refutation of opponents as for " the edification and establishment of the plain 
 Christian," that our author composed the following little work. The reader will 
 find in it traces of that deep and familiar acquaintance with opposing views, and 
 with the highest theology involved in the question, which might be expected from 
 Dr Owen on a subject which he seems to have studied with peculiar industry and 
 research. Reference may be made to his " Vindicise Evangelicse," and his 
 " Exposition of the Epistle to the Hebrews," in proof how thoroughly he had 
 mastered the whole controversy in regard to the divinity and satisfaction of 
 Christ, so far as the discussion had extended in his day. His controversy with 
 lUddle, in which he wrote his " Vindicife Evangelicoe," took place in 1655; and 
 the first volume of the "Exposition" was published only the year before the 
 " Brief Declaration," etc., appeared. The latter may be regarded, accordingly, 
 as the substance of these important works, condensed and adapted to popular 
 use and comprehension, in all that relates to the proper Godhead of the Son, and 
 the nature of the work which he accomplished in the redemption of his people. 
 
 Notes have been supplied, in the course of the treatise, explanatory of some 
 allusions to various writers, whose names are now almost unknown, and in one or 
 two instances, we have briefly indicated to what extent passages quoted by Owen 
 have been aflFected by the results and discoveries of modern criticism. For the 
 special object which he had in view, he adopts the course which has since been 
 generally approved of and pursued, as obviously the wisest and safest in defending 
 and expounding the doctrine of the Trinity. lie appeals to the broad mass of 
 Scripture evidence in favour of the doctrine, and after proving the divine unity, 
 together with the divinity of Father, Son, and Holy Ghost respectively, is careful 
 not to enter on any discussion in regard to the unrevealed mysteries involved in 
 the relations of the Trinity, beyond what was necessary for the refutation of those 
 who argue, that whatever in this high doctrine is incomprehensible by reason, must 
 be incompatible with revelation. This little work is farther remarkable for the 
 almost total absence of the tedious digressions, which abound in the other works 
 of Owen. Such logical unity and concentration of thought is the more remark- 
 able, when we find that the treatise was written, as he tells us, " in a few hours." 
 But it was a subject on which his mind was fully stored, and his whole heart was 
 interested. The treatise which follows, therefore, was not the spark struck in 
 some moment of collision, and serving only a temporary purpose, but a steady 
 fiiime nourished from the beaten oil of the sanctuary. — Ed.
 
 TO THE READER. 
 
 CnmsTiAX Reader, 
 This small treatise hath no other design but thy good, and establishment in the 
 truth. And therefore, as laying aside that consideration alone, I could desirously 
 have been excused from the labour of those hours which were spent in its com- 
 posure; so in the work itself I admitted no one thought, but how the things treated 
 of in it might and ought to be managed unto thy spiritual benefit and advantage. 
 Other designs most men have in writing what is to be exposed to public view, and 
 lawfully may have so ; in this I have nothing but merely thy good. I have neither 
 been particularly provoked nor opposed by the adversaries of the truth here pleaded 
 for, nor have any need, from any self-respect, to publish such a small, plain discourse 
 as this. Love alone to the truth, and the welfare of thy soul, has given efficacy 
 to their importunity who pressed me to this small service. 
 
 The matters here treated of are on all hands confessed to be of the greatest 
 moment, such as the eternal welfare of the souls of men is immediately and directly 
 concerned in. Tliis all those who believe the sacred truths here proposed and 
 explained do unanuuously profess and contend for; nor is it denied by those by 
 whom they are opposed. There is no need, therefore, to give thee any especial 
 reasons to evince thy concernment in these things, nor the greatness of that con- 
 cernment, thereby to induce thee unto their serious consideration. It were well, 
 indeed, that these great, sacred, and mysterious truths might, without contention 
 or controversies about them, be left unto the faith of beUevers, as proposed in the 
 Scripture, with that explanation of them which, in the ordinary ministry and dis- 
 pensation of the gospel, is necessary and required. 
 
 Certainly, these tremendous mysteries are not by us willingly to be exposed, or 
 prostituted to the cavils of every perverse querist and disputer ; — those <7t/^»)T>;Ta/ rod 
 aluvoi TouTov, whose pretended wisdom (indeed ignorance, darkness, and folly) God 
 hath designed to confound and destroy in them and oy them. For my part, I can 
 assure thee, reader, I have no mind to contend and dispute about these things, 
 which I humbly adore and beUeve as they are revealed. It is the importunity of 
 adversaries, in their attempts to draw and seduce the souls of men from the truth 
 and simplicity of the gospel in these great fundamentals of it, that alone can justify 
 any to debate upon, or eristically [in the form of controversy] to handle these awful 
 mysteries. This renders it our duty, and that indispensably, inasmuch as we are 
 required to " contend earnestly for the faith once delivered unto the saints." But 
 yet, also, when this necessity is imposed on us, we are by no means discharged from 
 that humble reverence of mind wherewith we ought always to be conversant about 
 them ; nor from that regard unto the way and manner of their revelation in the 
 Scripture which may preserve us from all unnecessary intermixture of Htigious or 
 exotic phrases and expressions in their assertion and declaration. I know our 
 adversaries could, upon the matter, decry any thing peculiarly mysterious in these 
 things, although they are frequently and emphatically in the Scriptures affirmed 
 so to be. But, whilst they deny the mysteries of the things themselves, — which are
 
 368 TO THE READER. 
 
 such as every way become the glorious being and wisdom of God, — they are forced 
 to assign sucli an enigmatical sense unto the words, expressions, and propositions 
 wherein they are revealed and declared in the Scripture, as to turn almost the 
 whole gospel into an allegory, wherein nothing is properly expressed but in some 
 kind of alhision unto what is so elsewhere: which irrational way of proceeding, 
 leaving nothing certain in what is or may be expressed by word or writing, is 
 covered over witii a pretence o? r'ujht reason; which utterly refiiseth to be so em- 
 ployed. These things the reader will tind afterward made manifest, so far as the 
 nature of this brief discourse will bear. And I shall only desire these few things 
 of him that intends its perusal : — First, That he would not look on the subject here 
 treated of as the matter of an ordinary controversy in reUgion, — 
 
 " Neque enim hie levia aut ludicra petuntur 
 
 Prtpniia ; lectoris de vita aniinjeque salute 
 Certatur."' 
 
 They are things which immediately and directly in themselves concern the eternal 
 salvation of the souls of men ; and their consideration ought always to be attended 
 with a due sense of their weight and importance. Secondly, Let him bring with 
 him a due reverence of the majesty, and infinite, incomprehensible nature of God, 
 as that which is not to be prostituted to the captious and sophistical scanning of 
 men of corrupt minds, but to be humljjy adored, according to the revelation that 
 he hath made of himself. Thirdly, That he be willing to submit his soul and 
 conscience to the plain and obvious sense of Scripture propositions and testimonies, 
 without seeking out evasions and pretences for unbelief. These requests I cannot 
 but judge equal, and fear not the success where they are sincerely complied withal. 
 I have only to add, that in handling the doctrine of the satisfaction of Christ, I 
 have proceeded on that principle which, as it is fully confirmed in the Scripture, 
 so it hath been constantly maintained and adhered unto by the most of those who 
 with judgment and success have managed these controversies against the Socinians: 
 and this is, that the essential holiness of God, with his justice or righteousness, 
 as the supreme governor of all, did indispensably require that sin should not abso- 
 lutely go unpunished ; and that it should do so, stands in a repugnancy to those 
 holy properties of his nature. This, I say, hath been always constantly maintained 
 by far the greatest number of them who have thoroughly understood the contra- 
 versy in this matter, and have successfully engaged in it. And as their arguments 
 for their assertion are plainly unanswerable, so the neglect of abiding by it is cause- 
 lessly to forego one of the most fundamental and invincible principles in our cause. 
 He who first laboured in the defence of the doctrine of the satisfaction of Christ, 
 after Socinus had formed his imaginations about the salvation that he wrought, and 
 began to dispute about it, was Covetus,^ a learned man, who laid the foundation of 
 his whole disputation in the justice of God, necessarily requiring, and indispensably, 
 the punishment of sin. And, indeed, the state of the controversy as it is laid down 
 by Socinus, in his book " De Jesu Christo Servatore," which is an answer to this 
 Covetus, is genuine, and that which ought not to be receded from, as having been 
 the direct ground of all the controversial writings on that subject which have since 
 been pubhshed in Europe. And it is in these words laid down by Socinus himself: 
 
 1 " Neo enim levia aut ludicra petuntur 
 
 Praemia, sed Tumi de vita et sanguine certant." — Virg. ^n. xii. 764. 
 > The only notice of this divine we can discover will be found in the Bibliotheca of Konigins 
 (1678). All the information he communicates respecting him is in these words: — " Covetus 
 (.lacobus) Parisiensis Theologus. An. 1608 obiit. Reliquit Apologiam de Justificatione." So- 
 cinus, in a curious preface to his work, mentioned above, '' De Jesu Christo Servatore," narrates in 
 what manner Covetus and he first happened to meet. They subsequently exchanged ccmmuni- 
 caiions on the points in dispute between them. It was in rejily to the arguments of Covetus in 
 this correspondence, that Socinus wrote the work to which Dr Owen alludes. It is matter of re- 
 gret that so little is known of one whom Owen mentions so respectfully, and who had the honour 
 of supplying the first antidote and check to the heresies of Socinus. — Ea.
 
 TO THE READER. 369 
 
 " Communis et orthodoxa (ut asseris) sententia est, Jesum Christum ideo serva- 
 torem nostrum esse, quia divinae justitise per quam peccatores damnari merebamur, 
 pro peccatis nostris plene satisfecerit ; quae satisfactio, per fidem, imputatur nobis 
 ex dono Dei credentibus." This he ascribes to Covetus: " The common and 
 orthodox judgment is, that Jesus Christ is therefore our Saviour, because he hath 
 satisfied the justice of God, by which we, being sinners, deserved to be condemned 
 for all our sins" [which satisfaction, through faith, is imputed to us who through 
 the grace of God believe.] In opposition whereunto he thus expresseth his own 
 opinion: " Ego vero censeo, et orthodoxam sententiam esse arbitror, Jesum Chi-is- 
 tum ideo servatorem nostrum esse, quia salutis seternae viam nobis annuntia- 
 verit, confirmaverit, et in sua ipsius persona, cum vitae exemplo, tum ex mortuis 
 resurgendo, manifeste ostcnderit; vitamque aeternam nobis ei fidem habentibus ipse 
 daturus sit. Divinae autem justitiae, per quam peccatores damnari meremur, pro 
 peccatis nostris neque ilium satisfecisse, neque ut satisfaceret, opus fuisse arbitror ;" — 
 " I judge and suppose it to be the orthodox opinion, that Jesus Christ is therefore 
 our Saviour, because he hath declared unto us the way of eternal salvation, and 
 confirmed it in his own person ; manifestly showing it, both by the example of his 
 life and by rising from the dead ; and in that he will give eternal life unto us, 
 belie\'ing in him. And I affirm, that he neither made satisfaction to the justice of 
 God, whereby we deserved to be damned for our sins, nor was there any need that 
 he should so do." This is the true state of the question; and the principal subtlety 
 of Crellius, the great defender of this part of the doctrine of Socinus, in his book 
 of the " Causes of the Death of Christ," and the defence of this book, " De Jesu 
 Christo Servatore," consists in speaking almost the same words ^^ith those whom 
 he doth oppose, but still intending the same things with Socinus himself. This 
 opinion, as was said of Socinus, Covetus opposed and everted on the principle 
 before mentioned. 
 
 The same truth was confirmed also by Zarnovitius, who first wrote against 
 Socinus' book ; as also by Otto Casmannus, who engaged in the same work ; and 
 by Abraham Salinarius. Upon the same foundation do proceed Paraeus, Piscator, 
 Lubbertus, Lucius, Camero, Voetius, Amyraldus, Placseus, Rivetus, Walaeus, 
 Thysius, Altingius, Maresius, Essenius, Arnoldus, Turretinus, Baxter, with many 
 others. The Lutherans who have managed these controversies, as Tarnovius, 
 Meisnerus, Calovius, Stegmannus, Martinius, Franzius, with all others of their 
 way, have constantly maintained the same great fundamental principle of tliis 
 doctrine of the satisfaction of Christ ; and it hath well and solidly been of late 
 asserted among ourselves on the same foundation. And as many of these authors 
 do expressly blame some of the schoolmen, as Aquinas, Durandus, Biel, Tataretus, 
 for granting a possibiUty of pardon without satisfaction, as opening a way to the 
 Socinian error in this matter ; so also they fear not to affirm, that the foregoing 
 of this principle of God's vindictive justice indispensably requiring the punishment 
 of sin, doth not only weaken the cause of the truth, but indeed leave it indefensible. 
 However, I suppose men ought to be wary how they censure the authors men- 
 tioned, as such who expose the cause they undertook to defend unto contempt ; 
 for greater, more able, and learned defenders, this truth hath not as yet found, 
 nor doth stand in need of. 
 
 J. O. 
 
 VOL. 3L
 
 THE PREFACE. 
 
 TiiE disciples of oiir Lord Jesus Christ having made that great confession of him, 
 1:1 distinction and opposition unto them who accounted him only as a prophet, 
 " Thou art the Christ, the Son of the living God," Matt. xvi. 14, 16, he doth, on 
 the occasion thereof, give out unto them that great charter of the church's stability 
 and continuance, " Upon this rock I wiU build my church ; and the gates of hell 
 shall not prevail against it," verse 18. He is himself the rock upon which his 
 church is built, — as God is called the rock of his people, on the account of his 
 eternal power and immutabihty, Deut. xxxii. 4, IS, 31, Isa. xxvi. 4; and himself 
 the spiritiuxl rock M'hich gave out supphes of mercy and assistance to the people in 
 the wilderness, 1 Cor. x. 4. 
 
 The relation of the professing church unto this rock consists in the faith of this 
 confession, that he is " the Christ, the Son of the Hving God." This our Lord 
 Jesus Christ hath promised to secure against all attempts; yet so as plainly to 
 declare, that there should be great and severe opposition made thereunto. For 
 whereas the prevalence of the gates of hell in an enmity unto this confession is 
 denied, a great and vigorous attempt to prevail therein is no less certainly _/brefoW. 
 Neither hath it otherwise fallen out. In all ages, from the first solemn foundation 
 of the church of the New Testament, it hath, one way or other, been fiercely 
 attempted by the " gates of hell." For some time after the resurrection of Christ 
 from the dead, the principal endeavours of Satan, and men acting under him, or 
 acted by him, were pointed against the very foundation of the church, as laid in 
 the expression before mentioned. Almost all the errors and heresies A^herewith 
 for three or four centuries of years it was perplexed, were principally against the 
 person of Christ himself; and, consequently, the nature and being of the holy and 
 blessed Trinity. But being disappointed in his design herein, through the watch- 
 ful care of the Lord Christ over his promise, in the following ages Satan turned 
 his craft and violence against sundry parts of the superstructure, and, by the 
 assistance of the Papacy, cast them into confusion, — nothing, as it were, remain- 
 ing firm, stable, and in order, but only this one confession, which in a particular 
 manner the Lord Christ hath taken upon himself to secure. 
 
 In these latter ages of the world, the power and care of Jesus Christ reviving 
 towards his church, in the reformation of it, even the ruined heaps of its building 
 have been again reduced into some tolerable order and beauty. The old enemy 
 of its peace and welfare falhng hereby under a disappointment, a;nd finding his 
 travail and labour for many generations in a great part frustrate, he is returned 
 again to his old work of attacking the foundation itself; as he is unweary and 
 restless, and can be quiet neither conqueror nor conquered, — nor will be so, until 
 he is bound and cast into the lake that burneth with fire. For no sooner had the 
 reformation of religion firmed itself in some of the European provinces, but imme- 
 diately, in a proportion of distance not unanswerable unto what fell out from the 
 first foundation of the church, sundry persons, by the instigation of Satan, at-
 
 372 THE PREFACK 
 
 tompteJ the disturbance and ruin of it, by tlie very same errors and heresies about 
 the Trinity, the person of Christ and his offices, the person of the Holy Ghost and 
 his grace, "wherewith its iirst trouble and ruin was endeavoured. And hereof we 
 have of late an instance given among ourselves, and that so notoriously known, 
 through a mixture of imprudence and impudence in the managers of it, that a very 
 brief reflection upon it will suffice unto om- present design. 
 
 It was alwavs supposed, and known to some, that there are sundry persons in 
 this nation, who, having been themselves seduced into Socinianism, did make it 
 their business, under various pretences, to draw others into a compliance with them 
 in the same way and persuasion. Neither hath this, for sundry years, been so 
 secretlv carried, but that the design of it hath variously discovered itself by overt 
 acts of conferences, disputations, and pubhshing of books; which last way of late 
 hath been sedulously pursued. Unto these three is now a visible accession made, 
 by that sort of people whom men will call Quakers, from their deportment at the 
 first erection of their way (long since deserted by them), until, by some new revolu- 
 tions of opinions, they cast themselves under a more proper denomination. That 
 there is a conjunction issued between both these sorts of men, in an opposition to 
 the holy Trinity, with the person and grace of Christ, the pamphlets of late pub- 
 lished by the one and the other do sufficiently evince. For however they may 
 seem in sundry things as yet to look diverse ways, yet, like Samson's foxes, they are 
 knit together by the tail of consent in these fire-brand opinions, and jointly endea- 
 vour to consume the standing corn of the church of God. And their joint manage- 
 ment of their business of late hath been as though it were their design to give as 
 great a vogue and report to their opinions as by any ways they are able. Hence, 
 besides their attempts to be proclaiming their opinions, under various pretences, 
 in all assemblies whereinto they may intrude themselves (as they know) without 
 trouble, they are exceeding sedulous in scattering and giving away, yea, imposing 
 gratis (and, as to some, ingratiis), their small books which they publish, upon all 
 sorts of persons promiscuously, as they have advantage so to do. By this means 
 their opinions being of late become the talk and discourse of the common sort of 
 Christians, and the exercise of many, — amongst whom are not a few that, on sundry 
 accounts, which I shall not mention, may possibly be exposed unto disadvantage 
 and prejudice thereby, — it hath been thought meet by some that the sacred truths 
 which these men oppose should be plainly and briefly asserted and confirmed from 
 the Scripture ; that those of the meanest sort of professors, who are sincere and 
 upright, exercising themselves to keep a good conscience in matters of faith and 
 obedience to God, may have somewhat in a readiness, both to guide them in their 
 farther inquiry into the truth, as also to confirm their faith in what they have 
 already received, when at any time it is shaken or opposed by the " cvinning 
 .sleight of men that lie in wait to deceive." 
 
 And this compriseth the design of the ensuing discourse. It may possibly be 
 judged needless by some, as it was in its first proposal by him by whom it is 
 written ; and that because this matter at present is, by an especial providence, cast 
 on other hands, who both have, and doubtless, as occasion shall require, will well 
 acquit themselves in the defence of the truths opposed. Not to give any other 
 account of the reasons of this small undertaking, it may suffice, that " in publico 
 discrimine omnis homo miles est," — " every man's concernment lying in a comm(jn 
 danger," — it is free for every one to manage it as he thinks best, and is able, so it 
 be without prejudice to the whole or the particular concerns of others. If a city 
 be on fire, whose bucket that brings water to quench it ought to be refused? The 
 attempt to cast fire into the city of God by the opinions mentioned, is open and 
 plain; and a timely stop being to be put unto it, the more hands that are orderly 
 employed in its quenching, the more speedy and secure is the effect like to be.
 
 THE PREFACE. o t d 
 
 Now, because the assertors of the opinions mentioned do seem to set out them- 
 selves to be some great ones, above the ordinary rate of men, as having found 
 out, and being able pubUcly to maintain, such things as never would have entered 
 into the minds of others to have thought on or conceived ; and also that they 
 seem with many to be thought worthy of their consideration because they now ara 
 new, and such as they have not been acquainted withal ; I shall, in this prefatory 
 entrance, briefly manifest that those who have amongst us undertaken the manage- 
 ment of these opuiions have brought nothing new unto them, but either a little 
 contemptible sophistry and caption of words, on the one hand, or futilous, affected, 
 unintelligible expressions, on the other, — the opinions themselves being no other 
 but such as the church of God, having been opposed by and troubled with from 
 the beginning, hath prevailed against and triumphed over in all generations. And 
 were it not that confidence is the only rehef which enraged impotency adheres 
 unto and expects supplies from, I should greatly admire that those amongst us 
 who have undertaken an enforcement of these old exploded errors, whose weak- 
 ness doth so openly discover and proclaim itself in all their endeavours, should 
 judge themselves competent to give a new spirit of life to the dead carcase of these 
 rotten heresies, which the faith of the saints in all ages hath triumphed over, and 
 which truth and learning have, under the care and watchfulness of Christ, so often 
 baffled out of the world. 
 
 The Jews, in the time of our Saviour's converse on the earth, being ftillen 
 greatly from the faith and worship of theu- forefathers, and ready to sink into 
 their last and utmost apostasy from God, seem, amongst many other truths, to 
 have much lost that of the doctrme of the holy Trinity, and of the person of the 
 Messiah. It was, indeed, suited, in the dispensation of God, unto the work that 
 the Lord Jesus had to fulfil in the world, that, before his passion and resuiTection, 
 the knowledge of his divine nature, as unto his individual person, should be con- 
 cealed from the most of men. For this cause, although he was " in the form of 
 God, and thought it not robbery to be equal with God, yet he made himself of no 
 reputation, by taking on him the form of a servant, and being made in the like- 
 ness of men, that being found in the fashion of a man, he might be obedient unto 
 death," Phil. ii. 6-8; whereby his divine glory was vailed for a season, until 
 he was " declared to be the Son of God with power, according to the Spirit of 
 hoUness, by the resurrection from the dead," Horn. i. 4; and then " was glorified 
 with that glory which he had with the Father before the world was," John xvii. 5. 
 And as this dispensation was needful unto the accomplishment of the whole work 
 which, as our mediator, he had undertaken, so, in particular, he who was in himself 
 the Lord of hosts, a sanctuary to them that feared him, became hereby " a stone 
 of stumbling and a rock of offence to both the houses of Israel, for a gin and for 
 a snare to the inhabitants of Jerusalem," Isa. viii. 13, 14. See Luke ii. 34 ; Rom. 
 ix. 33; 1 Pet. ii. 8; Isa. xxviii. 16. But yet, notwithstanding, as occasions re 
 quired, suitably unto his own holy ends and designs, he forbare not to give plain 
 and open testimony to his own divine nature and eternal pre-existence unto his 
 incarnation. And this was it which, of all other things, most provoked the carnal 
 Jews with whom he had to do ; for having, as was said, lost the doctrine of the 
 Trinity and person of the Messiah, in a great measure, whenever he asserted 
 his Deity, they were immediately enraged, and endeavoured to destroy him. So 
 was it, plainly, John viii. 56-59. Saith he, " Your father Abraham rejoiced to see 
 my day: and he saw it, and was glad. Then said the Jews unto him. Thou art 
 not yet fifty years old, and hiist thou seen Abraham? Jesus said unto them, 
 Verily, verily, I say imto you. Before Abraham was, I am. Then took they up 
 stones to Cfust at him." So, also, John x. 30-33, " I and my Father are one. Then 
 the Jews took up stones again to stone him. Jesus answered them, Many good
 
 'g74 THE PREFACE. 
 
 works have I showed you from my Father ; for which of those works do ye stone 
 me ? The Jews answered him, saying, For a good work we stone thee not ; but 
 for blasphemy; and because that thou, being a man, makest thyself God." They 
 understood well enough the meaning of those words, " I and my Father are one," 
 
 namely, tJiat they were a plain assertion of his being God. This caused their 
 
 rao-e. And this the Jews all abide by to this day, — namely, that he declared him- 
 self to be God, and therefore they slew him. Whereas, therefore, the first discovery 
 of a plurality of persons in the divine essence consists in the revelation of the divine 
 natui-e and personality of the Son, this being opposed, persecuted, and blasphemed 
 by these Jews, they may be justly looked upon and esteemed as theirs* assertors 
 of that misbelief which now some seek again so earnestly to promote. The Jews 
 persecuted the Lord Christ, because he, being a man, declared himself also to be 
 God ; and others are ready to revile and reproach them who believe and teach 
 what he declared. 
 
 After the resurrection and ascension of the Lord Jesus, all things being filled 
 with tokens, evidences, and effects of his divine nature and power (Rom. i. 4), the 
 church that began to be gathered in his name, and according to his doctrine, being, 
 by his especial institution, to be initiated into the express profession of the doc- 
 trine of the holy Trinity, as being to be baptized in the name of tU Father, and 
 the Son, and the Holy Ghost, — which confession compriseth the whole of the truth 
 contended for, and by the indispensable placing of it at the first entrance into all 
 obedience unto him, is made the doctrinal foundation of the church, — it continued 
 for a season in the quiet and undisturbed possession of this sacred treasure. 
 
 The first who gave disquietment unto the disciples of Christ, by perverting the 
 doctrine of the Trinity, was Simon ISIagus, with his followers ;— an account of 
 whose monstrous %ments and unintelligible imaginations, with their coincidence 
 with what some men dream in these latter days, shall elsewhere be given. Nor 
 shall I need here to mention the coUuvies of Gnostics, Valentinians, Marcionites, 
 and Manichees; the foundation of all whose abominations lay in their misappre- 
 hensions of the being of God, then- unbelief of the Trinity and person of Christ, as 
 do those of some others also. 
 
 In especial, there was one Cerinthus, who was more active than others in his 
 opposition to the doctrine of the person of Christ, and therein of the holy Trinity. 
 To put a stop unto his abominations, all authors agree that John, writing his 
 Gospel, prefixed unto it that plain declaration of the eternal Deity of Christ \\hich 
 it is prefaced withal. And the story is well attested by Irenasus, Eusebius, and 
 others, from Polycarpus, Avho was his disciple, that this Cerinthus coming into 
 the place where the apostle was, he left it, adding, as a reason of his departure, 
 lest the building, through the just judgment of God, should fall upon them. And 
 it was of the holj-, wise providence of God to suffer some impious persons to oppose 
 this doctrine before the death of that apostle, that he might, by infallible inspira- 
 tion, farther reveal, manifest, and declare it, to the establishment of the church in 
 future ages. For what can farther be desired to satisfy the minds of men who in 
 any sense own the Lord Jesus Christ and the Scriptures, than that this contro- 
 versy about the Trinity and person of Christ (for they stand and fall together) 
 should be so eminently and expressly determined, as it were, immediately from 
 heaven? 
 
 But he with whom we have to deal in this matter neither ever did, nor ever will, 
 nor can, acquiesce or rest in the divine determination of any thing which he hath 
 stirred up strife and controversy about: for as Cerinthus and the Ebionites per- 
 sisted in the heresy of the Jews, who would have slain our Saviour for bearing 
 witness to his own Deity, notwithstanding the evidence of that testimony, and the 
 right apprehension which the Jews had of his mind therein; so he excited others
 
 THE PREFACE. 375 
 
 to engage and persist in their opposition to the truth, notwithstanding this second 
 particular determination of it from heaven, for their confutation or confusion. For 
 after the more weak and confused oppositions made unto it by Theodotus Coriarius 
 [ ! . e. , the tanner], Artemon, and some others, at length a stout champion appears visibl) 
 and expressly engaged against these fundamentals of our faith. This was Paulus 
 Samosatenus, bishop of the church of Antioch, about the year 272;— a man ot 
 most intolerable pride, p.nssion, and folly, — the greatest that hath left a name upon 
 ecclesiastical records. This man openly and avowedly denied the doctrine of the 
 Trinity, and the Deity of Christ in an especial manner. For although he endea- 
 voured for a while to cloud his impious sentiments in ambiguous expressions, as 
 others also have done (Euseb., hb. vii. cap. 27), yet being pressed by the professors 
 of the truth, and supposing his party was somewhat confirmed, he plainly defended 
 his heresy, and was cast out of the church wherein he presided. Some sixty years 
 after, Photinus, bishop of Sirmium, with a pretence of more sobriety in life and 
 conversation, undertook the management of the same design, ^^ith the same suc- 
 cess. 
 
 What ensued afterward among the churches of God in this matter is of too 
 large and diffused a nature to be here reported. These instances I have fixed on 
 only to intimate, unto persons whose condition or occasions afford them not ability 
 or leisure of themselves to inquire into the memorials of times past amongst the 
 professors of the gospel of Christ, that these oppositions which are made at present 
 amongst us unto these fundamental truths, and derived immediately from the late 
 renewed enforcement of them made by Faustus Socinus and his followers, are 
 nothing but old baffled attempts of Satan against the rock of the church and the 
 building thereon, in the confession of the Son of the Uving God. 
 
 Now, as all men who have aught of a due reverence of God or his truth re- 
 maining with them, cannot but be wary how they give the least admittance to such 
 opinions as have from the beginning been witnessed against and condemned by 
 Christ himself, his apostles, and all that followed them in their faith and ways in 
 all generations ; so others, whose hearts may tremble for the danger they appre- 
 hend which these sacred truths may be in of being corrupted or defamed by the 
 present opposition against them, may know that it is no other but what the church 
 and faith of professors hath already been exercised with, and, through the power 
 of Him that enables them, have constantly triumphed over. And, for my part, I 
 look upon it as a blessed effect of the holy, wise providence of God, that those who 
 have long harboured these abominations of denying the holy Trinity, and the person 
 and satisfaction of Christ, in their minds, but yet have sheltered themselves from 
 common observation' under the shades of dark, obscure, and uncouth expressions, 
 with many other specious pretences, should be given up to join themselves with 
 such persons (and to profess a community of persuasion with them in those opi- 
 nions, as have rendered themselves infamous from the first foundation of Chris- 
 tianity), and wherein they will assuredly meet with the same success as those have 
 done who have gone before them. 
 
 For the other head of opposition, made by these persons unto the truth in refer- 
 ence unto the satisfaction of Christ, and the imputation of his righteousness thereon 
 unto our ju-stification, I have not much to say as to the time past. In general, the 
 doctrine wherein they boast, being first brought forth in a rude misshapen manner 
 by the Pelagian heretics, was afterward improved by one Abelardus, a sophistical 
 scholar in France; but owes its principal form and poison unto the endeavours of 
 Faustus Socinus, and those who have followed him in his subtle attempt to cor- 
 rupt the whole doctrine of the gospel. Of these men are those amongst us who 
 at this day so busily dispute and write about the Trinity, the Deity of Christ, and 
 his satisfaction, — the followers and disciples. And it is much more from their maa-
 
 376 THE PREFACE. 
 
 ters, who were some of them men learned, diligent, and subtle, than from them- 
 selves, that they are judged to be of any great consideration. For I can truly say, 
 that, upon the sedate examination of all that I could ever yet hear or get a sight 
 of, either spoken or written by them, — that is, any amongst us, — I never yet ob- 
 served an undertaking of so great importance managed with a greater evidence 
 of incompetency and inability, to give any tolerable countenance unto it. If 
 anv of them shall for the future attempt to give any new countenance or props 
 to their tottering errors, it w ill doubtless be attended unto by some of those many 
 who cannot but know that it is incumbent on them " to contend earnestly for the 
 faith once delivered unto the saints." This present brief endeavour is only to 
 assist and direct those who are less exercised in the ways of managing controver- 
 sies in religion, that they may have a brief comprehension of the truths opposed, 
 with the firm foundations whereon they are built, and be in a readiness to shield 
 their faith both against the fiery darts of Satan, and secure their minds against 
 the " cunning sleight of men, who lie in wait to deceive." And wherein this dis- 
 course seems in any thing to be too brief or concise, the author is not to be blamed 
 who was confined unto these strait bounds by those whose requests enjoined him 
 this service.
 
 THE 
 
 DOCTRINE OF THE HOLY TRINITY 
 
 EXPLAINED AND VINDICATED. 
 
 The doctrine of the blessed Trinity may be considered two ways : 
 First, In respect unto the revelation and proposal of it in the Scrip- 
 ture, to direct us unto the author, object, and end of our faith, in 
 our worship and obedience. Secondly, As it is farther declared and 
 explained, in terms, expressions, and propositions, reduced from the 
 original revelation of it, suited thereunto, and meet to direct and 
 keep the mind from undue apprehensions of the things it believes, 
 and to declare them, unto farther edification. 
 
 In the first way, it consists merely in the lyropositions wherein 
 the revelation of God is expressed in the Scripture; and in this 
 regard two things are required of us. First, To understand the 
 terms of the propositions, as they are enunciations of truth; and. 
 Secondly, To believe the things taught, revealed, and declared in 
 them. 
 
 In the first instance, no more, I say, is required of us, but that we 
 assent unto the assertions and testimonies of God concerning himself, 
 according to their natural and genuine sense, as he will be known, 
 believed in, feared, and worshipped by us, as he is our Creator, 
 Lord, and Rewarder; and that because he himself hath, by his re- 
 velation, not only warranted us so to do, but also made it our duty, 
 necessary and indispensable. Now, the sum of this revelation in this 
 matter is, that Qod is one;— that this one God is Father, Son, and 
 Holy Ghost;— that the Father is the Father of the Son; and the 
 So7i, the Son of the Father; and the Holy Ghost, the Spirit of the 
 Father and the Son; and that, in respect of this their mutiial rela- 
 tion, they are distinct from each other. 
 
 This is the substance of the doctrine of the Trinity, as to the first 
 direct concernment of faith therein. The first intention of the Scrip-
 
 S78 THE DOCTRINE OF THE 
 
 tiire, in the revelation of God towards us, is, as was said, that we 
 might fear him, beheve, worsliip, obey him, and hvo unto him, as 
 God. That we may do this in a due manner, and worship the only 
 true God, and not adore the false imaginations of our own minds, it 
 declares, as was said, that this God is one, the Father, Son, and 
 Holy Ghost ; — that the Father is this one God ; and therefore is to 
 be believed in, worshipped, obeyed, lived unto, and in all things con- 
 sidered by us as the first cause, sovereign Lord, and last end of all ; — 
 that the Son is the one true God; and therefore is to be believed in, 
 •worshipped, obeyed, lived unto, and in all things considered by us as 
 the first cause, sovereign Lord, and last end of all; — and so, also, of 
 the Holy Ghost. This is the whole of faith's concernment in this 
 matter, as it respects the direct revelation of God made by himself 
 in the Scripture, and the first proper general end thereof. Let this 
 be clearly confirmed by direct and positive divine testimonies, con- 
 taining the declaration and revelation of God concerning himself, and 
 faith is secured as to all it concerns; for it hath both its proper /or- 
 inal object, and is sufficiently enabled to be directive of divine wor- 
 ship and obedience. 
 
 The explication of this doctrine unto edification, suitable unto the 
 revelation mentioned, is of another consideration ; and two things are 
 incumbent on us to take care of therein: — First, That what is affirmed 
 and taught do directly tend unto the ends of the revelation itself, by 
 informing and enlightening of the mind in the knowledge of the 
 mystery of it, so far as in this life we are, by divine assistance, 
 capable to comprehend it; that is, that faith may be increased, 
 strengthened, and confirmed against temptations and oppositions of 
 Satan, and men of corrupt minds; and that we may be distinctly 
 directed unto, and encouraged in, the obedience unto, and worship of 
 God, that are required of us. Secondly, That nothing be affinned or 
 taught herein that may beget or occasion any undue apprehensions 
 concerning God, or our obedience unto him, with respect unto the 
 best, highest, securest revelations that we have of him and our duty. 
 These things being done and secured, the end of the declaration of 
 this doctrine concerning God is attained. 
 
 In the declaration, then, of this doctrine unto the edification of the 
 church, there is contained a farther explanation of the things before 
 asserted, as proposed directly and in themselves as the object of our 
 faith, — namely, hoiu God is one, in respect of his nature, substance, 
 essence, Godhead, or divine being; how, being Father, Son, and 
 Holy Ghost, he subsisteth in these three distinct persons or hypos- 
 tases; and what are their mutual respects to each other, by which, 
 as their peculiar properties, giving them the manner of their subsis- 
 tence, they are distinguished one from another; with sundry other
 
 TEINITT VINDICATED. S79 
 
 things of the like necessary consequence unto the revelation men- 
 tioned. And herein, as in the application of all other divine truths 
 and mysteries whatever, yea, of all moral commanded duties, use 
 is to be made of such words and expressions as, it may be, are not 
 literally and formally contained in the Scripture ; but only are, unto 
 our conceptions and apprehensions, expository of what is so con- 
 tained. And to deny the liberty, yea, the necessity hereof, is to 
 deny all interpretation of the Scripture, — all endeavours to express 
 the sense of the words of it unto the understandings of one another; 
 which is, in a word, to render the Scripture itself altogether useless. 
 For if it be unlawfid for me to speak or write what I conceive to 
 be the sense of the words of the Scripture, and the nature of the 
 thing signified and expressed by them, it is unlawful for me, also, to 
 think or conceive in my mind what is the sense of the words or 
 nature of the things ; which to say, is to make brutes of ourselves, and 
 to frustrate the whole design of God in giving unto us the great privi- 
 lege of his word. 
 
 Wherefore, in the declaration of the doctrine of the Trinity, we 
 may lawfidly, nay, we must necessarily, make use of other words, 
 phrases, and expressions, than what are literally and syllabically con- 
 tained in the Scripture, but teach no other things. 
 
 Moreover, whatever is so revealed in the Scripture is no less t7'ue 
 and divine as to whatever necessarily followeth thereon, than it is as 
 unto that which is principally revealed and directly expressed. For 
 how far soever the lines be drawn and extended, from truth nothing 
 can follow and ensue but what is true also; and that in the same 
 kind of truth with that which it is derived and deduced from. For 
 if the principal assertion be a truth of divine revelation, so is also 
 whatever is included therein, and which may be rightly from thence 
 collected. Hence it follows, that when the Scripture revealeth the 
 Father, Son, and Holy Ghost to be one God, seeing it necessarily 
 and unavoidably follows thereon that they are one in essence (wherein 
 alone it is possible they can be one), and three in their distinct sub- 
 sistences (wherein alone it is possible they can be three), — this is no 
 less of divine revelation than the first principle from whence these 
 things follow. 
 
 These being the respects which the doctrine of the Trinity falls 
 under, the necessary metliod of faith and reason, in the believing and 
 declaring of it, is plain and evident : — 
 
 First. The revelation of it is to be asserted and vindicated, as it 
 IS proposed to be believed, for the ends mentioned. Now, this is, as 
 was declared, that there is one God; that this God is Father, Son, 
 and Holy Ghost; and so, that the Father is God, so is the Son, so 
 is the Holy Ghost.
 
 3 so THE DOCTRINE OF THE 
 
 This being received ami aJniitted by faith, the explication of it 
 
 is, — 
 
 Secondly, To be insisted on, and not taken into consideration 
 until the others be admitted. And herein lies the preposterous course 
 of those who fallaciously and captiously go about to oppose this sacred 
 triith : they will always begin their opposition, not unto the revela- 
 tion of it, but unto the explanation of it; which is used only for 
 ftirther edification. Their disputes and cavils shall be against the 
 Trinity, essence, substance, persons, personality, respects, properties 
 of the divine persons, with the modes of expressing these things; 
 whilst the plain scriptural revelation of the things themselves from 
 whence they are but explanatory deductions, is not spoken to, nor 
 admitted into confirmation. By this means have they entangled 
 many weak, unstable souls, who, when they have met with things too 
 high, hard, and difficult for them (which in divine mysteries they 
 may quickly do), in the explication of this doctiine, have suffered 
 themselves to be taken off from a due consideration of the full and 
 plain revelation of the thing itself in Scripture ; until, their tempta- 
 tions being made strong, and then- darkness increased, it was too late 
 for them to return unto it; as bringing along with them the cavils 
 wherewith they were prepossessed, rather than that faith and obedi- 
 ence which is required. But yet all this while these explanations, so 
 excepted against, are indeed not of any original consideration in 
 this matter. Let the direct, express revelations of the doctrine be con- 
 firmed, they will follow of themselves, nor will be excepted against by 
 those who believe and receive it. Let that be rejected, and they will 
 fall of themselves, and never be contended for by those who did make 
 use of them. But of these things we shall treat again afterward. 
 
 This, therefore, is the way, the only way that we rationally can, 
 and that which in duty we ought to proceed in and by, for the assert- 
 ing and confirming of the doctrine of the holy Trinity under consider- 
 ation, — namely, that we produce divine revelations or testimonies, 
 wherein faith may safely rest and acquiesce, that Ood is one; that 
 this one God is Father, Son, and Holy Ghost; so that the Father is 
 God, so also is the Son, and the Holy Ghost likewise, and, as such, are 
 to be believed in, obeyed, worshipped, acknowledged, as the first cause 
 and last end of all, — our Lord and reward. If this be not admitted, 
 if somewhat of it be not, particularly [if it be] denied, we need not, we 
 have no warrant or ground to proceed any farther, or at all to discourse 
 about the unity of the divine essence, or the distinction of the persons. 
 We have not, therefore, any original contest in this matter with 
 any, but such as deny either God to be one, or the Father to he God, 
 or the Bon to be God, or the Holy Ghost so to be. If any deny either 
 of these in particular, we are ready to confirm it by euilicient testi- 
 
 ^
 
 TRINITY VINDICATED. 381 
 
 monies of Scripture, or clear and undeniable divine revelation. When 
 this is evinced and vindicated, we shall willingly proceed to manifest 
 that the explications used of this doctrine unto the edification of the 
 church are according to truth, and such as necessarily are required by 
 the nature of the things themselves. And this gives us the method 
 of the ensuing small discourse, with the reasons of it: — 
 
 I. The first thing which we affirm to be delivered unto us by di- 
 vine revelation as the object of our faith, is, that God is one. I know 
 that this may be uncontrollably evinced by the light of reason itself, 
 unto as good and quiet an assurance as the mind of man is capable 
 of in any of its apprehensions whatever; but I sipeak of it now as it 
 is confirmed unto us by divine revelation. How this assertion of one 
 God respects the nature, essence, or divine being of God, shall be de- 
 clared afterward. At present it is enough to represent the testimo- 
 nies that he is one, — only one. And because we have no difference 
 Avith our adversaries distinctly about this matter, I shall only name 
 some few of them. Deut. vi. 4, " Hear, Israel ; The Lord our God 
 is one Lord." A most pregnant testimony ; and yet, notwithstand- 
 ing, as I sljall elsewhere manifest, the Trinity itself, in that one divine 
 essence, is here asserted. Isa. xliv. 6, 8, " Thus saith the Lord the 
 King of Israel, and his Redeemer the Lord of hosts ; I am the first, 
 and I am the last ; and beside me there is no God. Is there a God 
 beside me? yea, there is no God; I know not any." In which also 
 we may manifest that a plurality of persons is included and expressed. 
 And although there be no more absolute and sacred truth than this, 
 that God is one, yet it may be evinced that it is nowhere men- 
 tioned in the Scripture, but that, either in the words themselves or 
 the context of the place, a plurality of persons in that one sense is 
 intimated. 
 
 II. Secondly, It is proposed as the object of our faith, that the 
 Father is God. And herein, as is pretended, there is also an agree- 
 ment between us and those who oppose the doctrine of the Trinity. 
 But there is a mistake in this matter. Their hypothesis, as they call 
 it, or, indeed, presumptuous error, casts all the conceptions that are 
 given us concerning God in the Scripture into disorder and confu- 
 sion. For the Father, as he whom we worship, is often called so 
 only with reference unto his Son ; as the Son is so with reference to 
 the Father. He is the " only begotten of the Father," John i. 14. 
 But now, if this Son had no pre-existence in his divine nature before 
 he was born of the Virgin, there Avas no God the Father seventeen 
 hundred years ago, because there was no Son. And on this ground 
 did the Marcionites^ of old plainly deny the Father (whom, under 
 
 ' ^Marcion was a native of Puntiis, and a c(;!oI)rak'd heretic, wlio lived and pvo- 
 pagaled his errors iu the middle of the second century. He seems to have beeu
 
 382 THE DOCTRINE OF THE 
 
 the New Testament, we worslii})) to be the God of the Old Testament, 
 who made the world, and was Avorshipped from the foundation of it. 
 For it seems to follow, that he whom we worship being the Father, 
 and on this supposition that the Son had no pre-existence unto his 
 incarnation, he was not the Father under the Old Testament ; he is 
 some other from him that was so revealed. I know the folly of that 
 inference ; yet how, on this opinion of the sole existence of the Son 
 in time, men can prove the Father to be God, let others determine. 
 " He that abideth in the doctrine of Christ, he hath both the Father 
 and the Son ;" but " whosoever transgresseth and abideth not in 
 the doctrine of Christ, hath not God," 2 John 9. Whoever denies 
 Christ the Son, as the Son, that is, the eternal Son of God, he loses 
 the Father also, and the true God ; he hath not God. For that God 
 which is not the Father, and which ever was, and was not the Father, 
 is not the true God. Hence many of the fathers, even of the first 
 writers of the church, were forced unto great pains in the confirma- 
 tion of this truth, that the Father of Jesus Christ was he who made 
 the world, gave the law, spake by the prophets, and was the author 
 of the Old Testament ; and that against men who professed themselves 
 to be Christians. And this brutish apprehension of theirs arose from 
 no other principle but this, that the Son had only a temporal exist- 
 ence, and was not the eternal Son of God. 
 
 But that I may not in this brief discourse digress unto other con- 
 troversies than what Hes directly before us, and seeing the adversaries 
 of the truth we contend for do, in words at least, grant that the 
 Father of our Lord Jesus Christ is the true God, or the only true 
 God, I shall not farther show the inconsistency of their hypothesis 
 with this confession, but take it for granted that to us " there is one 
 God, the Father," 1 Cor. viii. 6 ; see John xvii. 3. So that he who is 
 not the Father, who was not so from eternity, whose paternity is not 
 equally co-existent unto his Deity, is not God unto us. 
 
 III. Thirdly, It is asserted and believed by the church that Jesus 
 Christ is God, the eternal Son of God; — that is, he is proposed, de- 
 clared, and revealed unto us in the Scripture to be God, that is to be 
 served, worshipped, believed in, obeyed as God, upon the account of 
 his own divine excellencies. And whereas we believe and know that 
 
 engaged in teaching his heretical views at Rome in a.d. 139. He held two original 
 and seminal principles, — the invisible and nameless one, " the Good ;" and the 
 visible God, " the Creator." Epiphanius ascribes to him a third, — " the Devil." 
 The second, according to his system, was the God of the Old Testament, the au- 
 thor of evil; and Christ was the Son of the first, sent by him to overthrow the do- 
 minion of God the Creator. He held that there was an irreconcilable opposition 
 between God the Creator revealed in the Old Testament Scriptures, and the Chris- 
 tian God revealed in the New. One ground on which he maintained this prepos- 
 terous notion is mentioned and explained above by Dr Ov/en. TertuUian devotes 
 five books to the refutation of the errors of Marcion. — Ed.
 
 TRINITY VINDICATED. 383 
 
 he was man, that he was born, lived, and died as a man, it is declared 
 that he is God also; and that, as God, he did pre-exist in the form of 
 God before his incarnation, which was effected by voluntary actings 
 of his own, — which could not be without a pre-existence in another 
 nature. This is proposed unto us to be believed upon divine testi- 
 mony and by divine revelation. And the sole inquiry in this matter 
 is, whether this be proposed in the Scripture as an object of faith, 
 and that which is indispensably necessary for us to believe ? Let us, 
 then, nakedly attend unto what the Scripture asserts in this matter, 
 and that in the order of the books of it, in some particular instances 
 which at present occur to mind ; as these that follow : — 
 
 Ps. xlv. 6, " Thy tlirone, God, is for ever and ever." Applied 
 unto Christ, Heb. i. 8, " But unto the Son he saith, Thy tin-one, 
 God, is for ever and ever." 
 
 Ps. Ixviii. 17, 18, " The chariots of God are twenty thousand, even 
 thousands of angels: the LoRD is among them, as in Sinai, in the holy 
 place. Thou hast ascended on high, thou hast led captivity captive : 
 thou hast received gifts for men; yea, for the rebellious also, that the 
 Lord God might dwell among them." Applied unto the Son, Eph. 
 iv. 8-10, " Wherefore he saith, When he ascended up on high, he led 
 captivity captive, and gave gifts unto men. Now that he ascended, 
 what is it but that he also descended first into the lower parts of the 
 earth ? He that descended is the same also that ascended up far 
 above all heavens, that he might fill all things." 
 
 Ps. ex. 1, " The Lord said unto my Lord, Sit thou at my right 
 hand." Applied unto Christ by himself. Matt. xxii. 44. 
 
 Ps. cii. 25-27, " Of old hast thou laid the foundation of the earth; 
 and the heavens are the work of thy hands. They shall perish, but 
 thou shalt endure: yea, all of them shall wax old like a garment; as 
 a vesture shalt thou change them, and they shall be changed : but 
 thou art the same, and thy years shall have no end." Declared by 
 the apostle to be meant of the Son, Heb. i. ]0-12. 
 
 Prov. viii. 22-31, " The Lord possessed me in the beginning of his 
 way, before his works of old. I was set up from everlasting, from 
 the beginning, or ever the earth was. When there were no depths, 
 I was brought forth; when there were no fountains abounding with 
 water. Before the mountains were settled, before the hills was I 
 brought forth : while as yet he had not made the earth, nor the fields, 
 nor the highest part of the dust of the world. When he prepared 
 the heavens, I was there: when he set a compass upon the face of the 
 depth: when he established the clouds above: when he strengthened 
 the fountains of the deep: when he gave to the sea his decree, that 
 the waters should not pass his commandment : when he appointed 
 the foundations of the earth; then I was by him, as one brought up
 
 584 THE DOCTRINE OF THE 
 
 with him: and I was daily his dehght, rejoicing always before hun; 
 rejoicing in the habitable part of his earth ; and my delights were 
 with the sons of men." 
 
 Isa. vi. 1-3, * I saw also the Lord sitting upon a throne, high and 
 lifted up, and his train filled the temple. Above it stood the seraphims : 
 each one had six wings; with twain he covered his face, and with 
 twain he covered his feet, and with twain he did fly. And one cried 
 unto another, and said, Holy, holy, holy, is the Lord of hosts: the 
 whole eai'th is full of his glor}^" Applied unto the Son, John xii. 4L 
 
 Isa. viii. 13, 14, " Sanctify the Lord of hosts himself; and let him 
 be your fear, and let him be your dread. And he shall be for a 
 sanctuary ; but for a stone of stumbling and for a rock of offence to 
 both the houses of Israel, for a gin and for a snare to the inhabitants 
 of Jerusalem." Applied unto the Son, Luke ii. 34; Rom. ix, 33; 
 1 Pet. ii. 8. 
 
 Isa. ix. 6, " For unto us a child is born, unto us a son is given ; 
 and the government shall be upon his shoulder : and his name shall 
 be called Wonderful, Counsellor, The mighty God, The everlasting 
 Father, The Prince of Peace. Of the increase of his government and 
 peace there shall be no end." 
 
 Jer. xxiii. 5, 6, "Behold, the days come, saith the Lord, that I 
 will raise unto David a righteous Branch ; and this is his name 
 whereby he shall be called, Jehovah our Righteousness." 
 
 Hos. xii. 3-5, " He took his brother by the heel in the womb, and 
 by his strength he had power with God : yea, he had power over the 
 angel, and prevailed : he wept, and made supplication unto him : he 
 found him in Bethel, and there he spake with us; even the Lorl> 
 God of hosts ; the Lord is his memorial." 
 
 Zech. ii. 8, 9, " For thus saith the Lord of hosts, After the glory 
 hath he sent me unto the nations which spoiled you : and ye shall 
 know that the Lord of hosts hath sent me." 
 
 Matt. xvi. 16, "Thou art the Christ, the Son of the living God." 
 
 Luke i. 35, " The Holy Ghost shall come upon thee, and the 
 power of the Highest shall overshadow thee : therefore also that holy 
 thing which shall be born of thee shall be called the Son of God." 
 
 John i. 1-3. " In the beginning was the Word, and the Word was 
 vrith God, and the Word was God. The same was in the beginning 
 wdth God. AU things were made by him ; and without him was not 
 any thing made that was made." 
 
 Verse 14, " And we beheld his glory, the glory as of the only be- 
 gotten of the Father." 
 
 John iii. 13, "And no man hath o.scended up to heaven, but he 
 that came down fiom hea^-en, even the Son of man, which is in 
 heaven."
 
 TRINITY VINDICATED. 385 
 
 John viii, 57, 58, " Then said the Jews unto him, Thou art not yet 
 fifty years old, and hast thou seen Abraham? Jesus said unto them, 
 Verily, verily, I say unto you, Before Abraham was, I am." 
 
 John X. 30, " I and my Father are one." 
 
 John xvii. 5, " And now, Father, glorify thou me with thine own 
 self with the glory which I had 'with thee before the world was." 
 
 John XX. 28, " And Thomas answered and said unto him, My Lord 
 and my God." 
 
 Acts XX. 28, " Feed the church of God, which he hath purchased 
 with his own blood." 
 
 Rom. L 3, 4, "Concerning his Son Jesus Christ our Lord, which was 
 made of the seed of David according to the flesh ; and declared to 
 be the Son of God with power, according to the spirit of holiness, 
 by the resurrection frcTm the dead," 
 
 Rom. ix. 5, " Of whom as concerning the flesh Christ came, who 
 is over all, God blessed for ever. Amen." 
 
 Rom. xiv. 10-12, " For we shall all stand before the judgment-seat 
 of Christ. For it is written. As I live, saith the Lord, every knee 
 shall bow to me, and every tongue shall confess to God. So then 
 every one of us shall give account of hunself to God." 
 
 1 Cor. viii. 6, " And one Lord Jesus, by whom are all things, and 
 v,'e by him." 
 
 1 Cor. X. 9, " Neither let us tempt Christ, as some of them also 
 tempted, and were destroyed of serpents;" compared with Numb. 
 xxi. 6. 
 
 Phil. ii. 5, 6, " Let this mind be in you, which was also in Christ 
 Jesus : who, being in the form of God, thought it not robbery to be 
 equal with God." 
 
 Col. i. 15-17, "Who is the image of the invisible God, the first- 
 born of every creature : for by him were all things created, that are 
 m heaven, and that are in earth, visible and invisible, whether they 
 be thrones, or dominions, or principalities, or powers; all things were 
 created by him, and for him : and he is before all things, and by him 
 all things consist." 
 
 1 Tim, iii. 16, "Without controversy great is the mystery of godli- 
 ness: God was manifest in the flesh." 
 
 Tit. ii, 13, 14, "Looking for that blessed hope, and the glorious 
 appearing of the gi-eat God and our Saviour Jesus Christ; who gave 
 himself for us," 
 
 Heb, i, throughout. 
 
 Chap. iii. 4, " For every house is bulldod by some man ; but he 
 that built all things is God." 
 
 1 Pet. i. 1 1 , " Searching what, or what manner of time, the Spirit 
 of Christ which was in them did signify." 
 
 VOL. IL 25
 
 386 THE DOCTRINE OF THE 
 
 Chap. iii. 18-20, " For Christ also hath ouce suffered for sins, 
 being put to death in the flesh, but quickened by tlie Spirit: by 
 ■which also he went and preached vuito the si^irits in prison ; which 
 sometime were disobedient, when once the long-suffering of God waited 
 in the days of Noah/' 
 
 1 John iii. 16, " Hereby perceive we the love of God, because he 
 laid down his life for us." 
 
 Chap. V. 20, " And we are in him that is true, even in his Son 
 Jesus Christ. This is the true God, and eternal life." 
 
 Rev. i. 8, " I am Alpha and Omega, the beginning and the ending, 
 saith the Lord, which is, and which was, and which is to come, the 
 Almighty." 
 
 Verses 11-13, "I am Alpha and Omega, the first and the last: 
 
 and, What thou seest, write in a book And I turned to see the 
 
 voice that spake with me. And, being turned, I saw seven golden 
 candlesticks; and in the midst of the seven candlesticks one like 
 unto the Son of man." 
 
 Verse 1 7, " And when I saw him, I fell at his feet as dead. And 
 he laid his right hand upon me, saying unto me, Fear not; I am the 
 first and the last." 
 
 Chap. ii. 23, " I am he which searcheth the reins and hearts : and 
 I will give unto every one of you according to your works." 
 
 These are some of the places wherein the truth under consideration 
 is revealed and declared, — some of the divine testimonies whereby it 
 is confirmed and established, which I have not at present inquired 
 after, but suddenly repeated as they came to mind. Many more of 
 the like nature and importance may be added unto them, and shall 
 be so as occasion doth require. 
 
 Let, now, any one who owns the Scripture to be the word of God, 
 — to contain an infallible revelation of the things proposed in it to be 
 believed, — and who hath any conscience exercised towards God for the 
 receiving and submitting unto what he declares and reveals, take 
 a view of these testimonies, and consider whether they do not suffi- 
 ciently propose this object of our faith. Shall a few poor trifling soph- 
 isms, whose terms are scarcely understood by the most that amongst 
 us make use of them, according as they have found them framed by 
 others, be thought meet to be set up m opposition unto these multi- 
 plied testimonies of the Holy Ghost, and to cast the truth confinned 
 by them do^vn from its credit and reputation in the consciences of 
 men ? For my part, I do not see in any thing, but that the testi- 
 monies given to the Godhead of Christ, the eternal Son of God, are 
 every way as clear and unquestionable as those are which testify to 
 the being of God, or that there is any God at all. Were men ac- 
 quainted with the Scriptures as they ought to be, and as the most,
 
 TRINITY VINDICATED. 387 
 
 considering the means and advantages they have had, might have 
 been; did they ponder and believe on what they read, or had they any 
 tenderness in their consciences as to that reverence, obedience, and 
 subjection of soul which God requhes unto his word; it were utterly 
 impossible that their faith in this matter should ever in the least be 
 shaken by a few lewd sophisms or loud clamours of men destitute 
 of the tiiith, and of the spirit of it. 
 
 That we may now improve these testimonies unto the end under 
 design, as the nature of this brief discourse will bear, I shall first 
 remove the general answers which the Socinians give unto them, and 
 then manifest farther how uncontrollable they are, by giving an in- 
 stance in the frivolous exceptions of the same persons to one of them 
 in particular. And we ai-e ready, God assisting, to maintain that 
 there is not any one of them which doth not give a sufficient ground 
 for faith to rest on in this matter concerning the Deity of Christ, and 
 that against all the Sochiians in the world. 
 
 They say, therefore, commonly, that we prove not by these testi- 
 monies what is by them denied. For they acknowledge Christ to be 
 God, and that because he is exalted unto that glory and authority 
 that all creatures are put into subjection unto him, and all, both men 
 and angels, are commauded to worship and adore him. So that he is 
 God by office, though he be not God by nature. He is God, but he 
 is not the most high God. And this last expression they have almost 
 continually in their mouths, " He is not the most high God." And 
 commonly, mth great contempt and scorn, they are ready to reproach 
 them who have sohdly confirmed the doctrine of the Deity of Christ as 
 ignorant of the state of the controversy, in that they have not proved 
 him to be the most high God, in subordination unto whom they 
 acknowledge Christ to be God, and that he ought to be worshipped 
 with divine and religious worship. 
 
 But there cannot be any thing more empty and vain than these 
 pretences; and, besides, they accumulate in them then- former errors, 
 Anth the addition of new ones. For, — 
 
 Fhst. The name of the most high God is first ascribed unto God in 
 Gen. xiv. 18, 19, 22, denoting his sovereignity and dominion. Now, 
 as other attributes of God, it is not distinctive of the subject, but 
 only descriptive ol it. So are all other excellencies of the nature of 
 God. It doth not intimate that there are other gods, only he is the 
 most high, or one over them all ; but only that the true (Jod is most 
 high,— that is, endued with sovereign power, dominion, and authority 
 over all. To say, then, that Christ indeed is God, but not the most 
 high God, is all one as to say he is God, but not the most holy God, 
 or not the true God; and so they have brought their Christ into the 
 number of false gods, whilst tliey deny the true Christ, who, in his
 
 8S^ THE DOCTRINE OF THE 
 
 divine nature, is "over all, God blessed for ever," Rom. ix. 6; a 
 phrase of speech perfectly expressing this attribute of the most high 
 God. 
 
 Secondly. This answer is suited only unto those testimonies which 
 express the name of Ood with a corresponding power and authority 
 unto that name ; for in reference unto these alone can it be pleaded, 
 with any pretence of reason, that he is a God by office, — though that 
 also be done very futilously and impertinently. But most of the 
 testimonies produced speak directly unto his divine excellencies and 
 properties, which belong unto his nature necessarily and absolutely. 
 That he is eternal, omnipotent, immense, omniscient, infinitely wise ; 
 and that he is, and worketh, and produceth effects suitable unto all 
 these properties, and such as nothing but they can enable him for ; is 
 abundantly proved by the foregoing testimonies. Now, all these con- 
 cern a divine nature, a natural essence, a Godhead, and not such 
 power or authority as a man may be exalted unto ; yea, the ascrib- 
 ing any of them to such a one, implies the highest contradiction 
 expressible. 
 
 Thirdly. This God in authority and office, and not by nature, that 
 should be the object of divine worship, is a new abomination. For 
 they are divine, essential excellencies that are the formal reason and 
 object of worship, religious and divine; and to ascribe it unto any 
 one that is not God hy nature, is idolatry. By making, therefore, 
 their Christ such a God as they describe, they bring him under the 
 severe commination of the true God. Jer. x. 1] , " The gods that have 
 not made the heavens and the earth, even they shall perish from the 
 earth, and from under these heavens." That Christ they worship 
 they say is a God; but they deny that he is " that God that made 
 the heavens and the earth :" and so leave him exposed to the threat- 
 enings of him, who "will accomplish it to the uttermost. 
 
 Some other general exceptions sometimes they make use of, which 
 the reader may free himself from the entanglement of, if he do but 
 heed these ensuing rules : — 
 
 First. Distinction of persons (of which afterwards), it being in an 
 infinite substance, doth no way prove a difference of essence between 
 the Father and the Son. Where, therefore, Christy as the Son, is said 
 to be another from the Father, or God, spoken personally of the 
 Fatlier, it argues not in the least that he is not partaker of the same 
 nature wiRi him. That in one essence there can be but one person, 
 may be true where the substance is finite and limited, but hath no 
 place in that which is infinite. 
 
 Secondly. Distinction and inequality in respect of office in Christ, 
 doth not in the least take away his equality and sameness with the 
 Father in respect of nature and essence^ Phil. ii. 7, 8. A son, of the
 
 TRINITY VINDICATED. 389 
 
 same nature with his father, and therein equal to him, may in office 
 be his inferior, — his subject. 
 
 Thii'dly. The advancement and exaltation of Christ as mediator to 
 any dignity whatever, upon or in reference to the work of our re- 
 demption and salvation, is not at all inconsistent with the essential 
 honour, dignity, and worth, which he hath in himself as God blessed 
 for* ever. Though he humbled himself, and was exalted in office, yet 
 in nature he was one and the same ; he changed not. 
 
 Fourthly. The Scriptures, asserting the humanity of Christ, with 
 the concernments thereof, as his bu-th, life, and death, do no more 
 thereby deny his Deity than, by asserting his Deity, with the essen- 
 tial properties thereof, they deny his humanity. 
 
 Fifthly. God working in and by Christ as he was mediator, denotes 
 the Father's sovereign appointment of the things mentioned to be 
 done, — not his immediate efficiency in the doing of the things them- 
 selves. 
 
 These rules are proposed a little before their due place in the 
 method which we pursue. But I thought meet to interpose them 
 here, as containing a sufficient ground for the resolution and answer- 
 ing of all the sophisms and objections which the adversaries use in 
 this cause. 
 
 From the cloud of witnesses before produced, every one whereof is 
 singly sufficient to evert the Socinian infidelity, I shall in one of 
 them give an instance, both of the clearness of the evidence and the 
 weakness of the exceptions which are wont to be put in against them, 
 as was promised; and this is John i. 1-3, "In the beginning was 
 the Word, and the Word was with God, and the Word was God. The 
 same was in the beginning with God. All things were made by him ; 
 and without him was not any thing made that was made." 
 
 By the Word, here, or 6 Aoyog, on what account soever he be so 
 called, either as being the eternal Word and Wisdom of the Father, 
 or as the great Revealer of the will of God unto us, Jesus Christ the 
 Son of God is intended. This is on all hands acknowledged ; and the 
 context will admit of no hesitation about it. For of this Word it is 
 said, that " he came" into the world, verse 10; " was rejected by his 
 own," verse 11; "was made flesh and dwelt among us, whose glory 
 was the glory as of the only begotten Son of the Father," verse 1 4 ; 
 called expressly " Jesus Christ," verse 17; "the only begotten Son of 
 the Father," verse 18. The subject, then, treated of, is here agreed 
 upon; and it is no less evident that it is the design of the apostle 
 to declare l^oth who and what he was of whom he treateth. Here, 
 then, if any where, we may learn what we are to believe concerning 
 the person of Christ; which also we may certainly do, if our minds 
 are not perverted through prejudice, " whereby the god of this world
 
 S90 THE D0CTm^'E of the 
 
 doth blind the mhids of them which believe not, lest the light of the 
 glorious gospel of Christ, who is the image of God, should shine unto 
 them/' 2 Cor. iv. 4. Of this Word, then, this Son of God, it is 
 affirmed, that he " was in the beginning/' And this word, if it doth 
 not absolutely and formally express eternity, yet it doth a x>re-exist- 
 ence unto the whole creation; which amounts to the same: for 
 nothino- can pre-exist unto all creatures, but in the nature of Ood, 
 which is eternal ; unless we shall suppose a creature before the crea- 
 tion of any. But what is meant by this expression the Scripture 
 doth elsewhere declare. Prov. viii. 23, " I was set up from everlast- 
 ing, from the beginning, or ever the earth was." John xvii. 5, 
 " Glorify thou me with thine own self, with the glory which I had 
 with thee before the world was." Both which places, as they explain 
 this phrase, so also do they undeniably testify unto the eternal pre- 
 existence of Christ the Son of God. And in this case we prevail 
 against our adversaries, if we prove any pre-existence of Christ unto 
 his incarnation ; which, as they absolutely deny, so to grant it would 
 overthrow their whole heresy in this matter. And therefore they 
 know that the testimony of our Saviour concerning himself, if under- 
 stood in a proper, intelligible sense, is perfectly destructive of their 
 pretensions, John viii. 58, " Before Abraham was, I am." For 
 although there be no proper sense in the words, but a gross equivo- 
 cation, if the existence of Christ before Abraham was born be not 
 asserted in them (seeing he spake in answer to that objection of the 
 Jews, that he was not yet fifty years old, and so could not have seen 
 Abraham, nor Abraham him; and the Jews that were present, under- 
 stood well enough that he asserted a divine pre-existence unto his 
 being bom, so long ago, as that hereon, after their manner, they took 
 up stones to stone him, as supposing him to have blasphemed in as- 
 serting his Deity, as others now do in the denying of it) ; yet they 
 [Socinians], seeing how fatal this pre-existence, though not here 
 absolutely asserted to be eternal, would be to their cause, contend 
 that the meaning of the words is, that " Christ was to be the light of 
 the world before Abraham was made the father of many nations;" — 
 an interpretation so absurd and sottish, as never any man not infatu- 
 ated by the god of this world could once admit and give counte- 
 nance unto. 
 
 But "in the beginning," as absolutely used, is the same with 
 " from everlasting," as it is expounded, Prov. viii. 23, and denoteth 
 an eternal existence; which is here affirmed of the Word, the Son of 
 God. But let the word " beginning," be restrained unto the subject- 
 matter treated of (which is the creation of all things), and the pro- 
 existence of Christ in his divine nature unto the creation of all things 
 is plainly revealed, and inevitably asserted. And indeed, not only
 
 TRINITY VINDICATED. S91 
 
 the word, but. the discourse of these verses, doth plainly relate unto, 
 and is expository of, the first verse in the Bible, Gen. i. 1, " In the be- 
 ginning God created the heaven and the earth." There it is asserted 
 that in the beginning God created all things ; here, that the Word was 
 in the beginning, and made all things. This, then, is the least that we 
 have obtained from this first word of our testimony, — namely, that 
 the Word or Son of God had a personal pre-existence unto the whole 
 creation. In what nature this must be, let these men of reason 
 satisfy themselves, who know that Creator and creatures take up the 
 whole nature of beings. One of them he must be ; and it may be 
 well supposed that he was not a creature before the creation of any. 
 
 But, secondly, Where, or with whom, was this Word in the begin- 
 ning? "It was,''' saith the Holy Ghost, "with God." There being 
 no creature then existing, he could be nowhere but with God ; that 
 is, the Father, as it is expressed in one of the testimonies before going, 
 Prov, viii. 22, " The Lord possessed me in the beginning of his way, 
 before his works of old;" verse SO, "Then was I by him as one 
 brought up with him, and I was daily his deHght, rejoicing always 
 before him;" that is, in the beginning this Word, or Wisdom of God, 
 was with God. 
 
 And this is the same which our Lord Jesus asserts concerning 
 himself, John iii. 13, " And no man," saith he, " hath ascended up to 
 heaven, but he that camo down from heaven, even the Son of man 
 which is in heaven." And so in other places he affirms his being 
 in heaven, — that is, with God, — at the same time when he was on the 
 earth ; whereby he declares the immensity of his nature, and the dis- 
 tinction of his person ; and his coming down from heaven before he 
 was incarnate on the earth, declaring his pre-existence ; by both 
 manifesting the meaning of this expression, that " in the beginning 
 he was with God." But hereunto they have invented a notable eva- 
 sion. For although they know not well what to make of the last 
 clause of the words, that says, then he was in heaven when he spake 
 on earth, — " The Son of man which is in heaven," answerable to the 
 description of God's immensity, "Do not I fill heaven and earth? 
 saith the LordV Jer. xxiii. 24, but say that he was there by heavenly 
 meditation, as another man may be ; yet they give a very clear answer 
 to what must of necessity be included in his descending from heaven, 
 — namely, his pre-existence to his incarnation: for they tell us 
 that, before his public ministry, he was in his human nature (which 
 is all they allow unto him) taken up into heaven, and there taught 
 the gospel, as the great impostor Mohammed pretended he was taught 
 his Alkoran. If you ask them who told them so, they cannot tell ; 
 but they can toll when it was, — namely, when he was led by the 
 Spirit into the wilderness for forty days after his baptism. But yet
 
 392 THE DOCTRINE OF THE 
 
 tliis instance is subject to anotlier misadventure; in that one of the 
 evangelists plainly affirms that he was " those forty days in the wil- 
 derness with the wild beasts/' Mark i. 13, and so, surely, not m heaven 
 in the same nature, by his bodily presence, with God and his holy 
 angels. 
 
 And let me add tliis, by the way, that the interpretation of this 
 place, John i. 1, to be mentioned afterward, and those of the two 
 places before mentioned, John viii. 58, iii. 13, Faustus Socinus^ 
 learned out of his uncle Lselius' papei-s, as he confesseth; and doth 
 more than intimate that he believed he had them as it were by reve- 
 lation. And it may be so; they are indeed so forced, absurd, and 
 iiTational, that no man could ever fix upon them by any reasonable 
 investigation ; but the author of this revelation, if we may judge of 
 the parent by the child, could be no other but the spirit of error and 
 darkness. I suppose, therefore, that notwithstanding these excep- 
 tions, Christians will believe " that in the begmning the Word was 
 with God;" that is, that the Son was with the Father, as is fre- 
 quently elsewhere declared. 
 
 But ivho was this Word? Saith the apostle, He was God. He was 
 so tuith God (that is, the Father), as that he himself was God also; — 
 God, in that notion of God which both nature and the Scripture do 
 represent; not a god by office, one exalted to that dignity (which can- 
 not well be pretended before the creation of the world), but as Thomas 
 confessed him, " Our Lord and our God," John xx. 28 ; or as Paul 
 expresses it, " Over all, God blessed for ever;" or the most high God; 
 
 ' The two Sozzini were descended from an honourable family, and were both 
 born at Siena, — Leelius, the uncle, in 1525, and his nephew, Faustus, in 1539. 
 The former became addicted to the careful study of the Scriptures, forsaking tlie 
 legal profession, for which he liad undergone some training; and acquiring, in 
 furtlierance of his favourite pursuit, the Greek, Hebrew, and Arabic languages. 
 He is said to have been one of forty individuals who held meetings for conference 
 on religious topics, chiefly at Vicenza, and who sought to establish a purer creed, 
 by the rejection of certain doctrines on which all the divines of the Reformation 
 strenuously insisted. To these Vicentine " colleges," as the meetings were termed, 
 Socinians have been accustomed to trace the origin of their peculiar tenets. Dr 
 M'Crie, in his " History of the Reformation in Italy" (p. 154), assigns strong reasons 
 for discarding this account of the origin of Socinianism as unworthy of credit. 
 Lffilius never committed himself during his life to a direct avowal of his senti- 
 ments, and was on terms of intercourse and correspondence with the leading Re- 
 formers; intimating, however, Ids scruples and doubts to such an extent, that his 
 soundness in the faith was questioned, and he received an admonition from Calvin. 
 He left Italy in 1547, travelled extensively, and at length settled in Zurich, where 
 ho died in 1562, leaving behind him some manuscripts, to which Dr Owen alludes, 
 and of which his nephew availed himself, in reducing the errors held in commou 
 by uncle and nephew to the form of a theological system. 
 
 The nephew, Faustus, had rather a chequered life. Tainted at an early age 
 with tlie heresy of his uncle, he was under the necessity of quitting Siena; and 
 after having held for twelve years some honourable offices in the court of the 
 Duke of Tuscany, he repaired to Basle, and for three years devoted himself to 
 theological study. The doubts of tlie uncle rose to the importance of convictions 
 ia the mind of the nephew. In consequence of divisions among the reformers of
 
 TEINITY VINDICATED. 893 
 
 •which these men love to deny. Let not the infidehty of men, excited 
 by the craft and mahce of Satan, seek for bUnd occasions, and this 
 matter is determined; if the word and testimony of God be able to 
 umpire a difference amongst the children of men. Here is the sum 
 of our creed in this matter, " In the beginning the Word was God," 
 and so continues unto eternity, being Alpha and Omega, the first and 
 the last, the Lord God Almighty. 
 
 And to show that he was so God in the beginning, as that he was 
 one distinct, in somethmg, from God the Father, by whom afterward 
 he was sent mto the world, he adds, verse 2, " The same was in the 
 beginning with God." Farther, also, to evince what he hath asserted 
 and revealed for us to beUeve, the Holy Ghost adds, both as a firm 
 declaration of his eternal Deity, and also his immediate care of the 
 world (which how he variously exercised, both in a way of providence 
 and gi-ace, he afterward declares), verse 3, " All things were made by 
 him." He was so in the beginnmg, before all things, as that he made 
 them all. And that it may not be supposed that the " all" that he 
 is said to make or create was to be Hmited unto any certam sort 
 of things, he adds, that " without him nothmg was made that was 
 made;" which gives the first assertion an absolute universality as to 
 its subject. 
 
 And this he farther describes, verse 10, " He was in the world, and 
 the Avorld was made by him." The world that was made, hath a 
 usual distribution, in the Scripture, into the " heavens and the earth, 
 
 Transylvania, who had become Antitrinitarians, he was sent for by Blandrata, 
 one of their leaders, to reason Francis David out of some views he lield regarding 
 the adoration due to Christ. The result was, that David was cast into prison, 
 where he died, — Socinus using no influence to restrain the Prince of Transylvania 
 from such cruel intolerance; a fact too often forgotten by some who deliglit in 
 reproaching Calvin for the death of Servetus. He visited Poland in 1579; but 
 before his visit, the Antitrinitarians of that country had, by resolutions of their 
 synods in 1563 and 1565, withdrawn from the communion of other churches, and 
 published a Bible and a Catechism,— commonly known, from Rakau, the town in 
 which it was published, as the " Racovian Catechism." Faustus Socinus was not 
 at first well received by his Polish brethren; but he overcame their aversion to 
 him, which at one time was so strong that he was nearly torn to pieces by a mob. 
 lie acquired considerable influence amongst them ; managed to compose their 
 difl'erences, and became so popular, that his co-religionists adopted the name of 
 Socinians, in preference to their old name of Unitarians. He died in 1604. His 
 tracts were collected into two folio volumes of the " Bibliotheca Fratrum Polo- 
 norum." Starting with mistaken views of private judgment, he inferred, from 
 the rif'lit to the exercise of individual belief on the authority of Scripture, the 
 compe'tency of reason to determine the credibility of doctrine; but his views 
 difl'ered from modern Rationalism, inasmuch as he adhered more to historical 
 Christianity as the basis of his principles, and was by no means so free in impugn- 
 ing the authenticity of Scripture, when it bore against his system. His heresies 
 assumed a shape more positive and definite than is generally fancied, and affected 
 the doctrines of the Trinity, the divinity of Christ (on which his views were some- 
 what iikin to Arianism), the necessity of an atonement, tlie nature of repentance, 
 the efficacy of grace, the sacraments, and the eternity of future punisluneuts. 
 —Ed.
 
 S94 THE DOCTRINE OF THE 
 
 and all things contained in them;" — as Actsiv. 24, " Lord, thou art 
 God, which hast made heaven, and earth, and the sea, and all that 
 in them is;" that is, the world, the making whereof is expressly as- 
 signed unto the Sou, Heb. i. 10, " Thou, Lord, in the beginning hast 
 laid the foundation of the earth ; and the heavens are the works of 
 thine hands." And the apostle Paul, to secure our understandings 
 in this matter, instancetli in the most noble parts of the creation, 
 and which, if any, might seem to be excepted from being made by 
 him. Col. i. 16, " For by him were all things created, that are in 
 heaven, and that are in earth, visible and invisible, whether they be 
 thrones, or dominions, or principalities, or powers ; all things were 
 created by him, and for him." The Socinians say, indeed, that he 
 made angels to be thrones and principalities ; that is, he gave them 
 their order, but not their being: which is expressly contrary to the 
 words of the text ; so that a man knows not well what to say to these 
 persons, who, at their pleasure, cast off the authority of God in his 
 word : " By him were all things created, that are in heaven, and that 
 are in earth." 
 
 What now can be required to secure our faith in this matter? In 
 what words possible could a divine revelation of the eternal power 
 and Godhead of the Son of God be made more plain and clear unto 
 the sons of men ? or how could the truth of any thing more evi- 
 dently be represented unto their minds? If we understand not the 
 mind of God and intention of the Holy Ghost in this matter, we may 
 utterly despair ever to come to an acquaintance with any thing that 
 God reveals unto us ; or, indeed, with any thing else that is expressed 
 or is to be expressed, by words. It is directly said that the Word 
 (that is Christ, as is acknowledged by all) " was with God," distinct 
 from him ; and " was God," one with him ; that he was so " in the be- 
 ginning," before the creation, that he "made all things," — the world, 
 all things in heaven and in earth: and if he be not God, who is? 
 The sum is, — all the ways whereby we may know God are, his name, 
 his properties, and his works; but they are all here ascribed by the 
 Holy Ghost to the Son, to the Word: and he therefore is God, or we 
 know neither who nor what God is. 
 
 But say the Socinians, " These things are quite otherwise, and the 
 words have another sense in them than you imagine." What is it, I 
 pray? We bring none to them, we impose no sense upon them, we 
 strain not any word in them, from, beside, or beyond its native, 
 genuine signification, its constant application in the Scripture, and 
 common use amongst men. What, then, is this latent sense that is 
 intended, and is discoverable only by themselves? Let us hear them 
 coining and stamping this sense of theirs. 
 
 First, they say that by " In the beginning," is not meant of the
 
 TEIXITT VINDICATED. S95 
 
 heginning of all things, or tlie creation of tliem, but tlie beginning 
 of the preaching of tlie gospel. But why so, I pray? Wherever these 
 words are else used in the Scripture, they denote the beginning of all 
 things, or eternity absolutely, or an existence preceding their creation. 
 " In the beginning God created the heaven and the earth," Gen. i. 1. 
 " I was set up from everlasting, from the beginning, or ever the earth 
 was," Prov. viii. 23. " Thou, Lord, in the beginning hast laid the 
 foundation of the earth," Heb. i. 1 0. And besides, these words are 
 never used absolutely anyAvhere for the beginning of the gospel. 
 There is mention made, indeed, of the " beginning of the gospel of 
 Jesus Christ," Mark i. 1, which is refen-ed to the preaching of John 
 Baptist : but " In the beginning," absolutely, is never so used or 
 applied ; and they must meet with men of no small inclination unto 
 them, who will, upon their desire, in a matter of so great importance, 
 forego the sense of words which is natural and proper, fixed by its 
 constant use in the Scripture, when applied in the same kind, for that 
 which is forced and strained, and not once exemplified in the whole 
 book of God. But the words, they say, are to be restrained to the 
 subject-matter treated of Well, what is that subject-matter ? " The 
 new creation, hy the preaching of the gospel." But this is plainly 
 false; nor will the words allow any such sense, nor the context, nor 
 is any thing offered to give evidence unto this corrupt perverting of 
 the words, unless it be a farther perverting of other testimonies no 
 less clear than this. 
 
 For what is, according to this interpretation, the meaning of these 
 words, " In the beginning was the Word?" "That is, when John Bap- 
 tist preached, and said, ' This is the Lamb of God,' which was sig- 
 nally the beginning of the gospel, — then he was." That is, he was when 
 he was, — no doubt of it ! And is not this a notable way of interpreting 
 of Scripture which these great pretenders to a dictatorship in reason, 
 indeed hucksters in sophistry, do make use of? But to go on with 
 them in this supposition, How was he then with God, — " The Word 
 was with God?" "That is," say they, " he was then known only to God, 
 before John Baptist preached him in the beginning." But what shall 
 compel us to admit of this uncouth sense and exposition, — " ' He Avas 
 with God/ that is, he was known to God alone?" What is there 
 singular herein? concerning how many things may the same be 
 affirmed ? Besides, it is absolutely false. He Avas knoAvn to the 
 angel Gabriel, who came to his mother with the message of his incar- 
 nation, Luke i. 35. He Avas knoAvn to the two angels which appeared 
 to the shepherds upon his birth, Luke ii. 9, — to all the heavenly host 
 assembled to give praise and gloiy to God on the account of his 
 nativity, as those Avho came to Avorship him, and to pay him the 
 homage due unto him, Luke ii. 10, 1 3, 1 4. He was knoAvn to his mother.
 
 S96 THE DOCTEINE OF THE 
 
 the blessed Vii-gin, and to Joseph, and Zacharias,. and to Misaheth, 
 to Simeon and Aima, to John Baptist, and probably to many more 
 to whom Simeon and Anna spake of liim, Luke ii. 38. So that the 
 sense pretended to be wmng out and extorted from these words, 
 agamst their proper meaning and intendment, is indeed false and 
 frivolous, and belongs not at all unto them. 
 
 But let this pass. What shall we say to the next words, " And 
 the "Word was God?" Give us leave, without disturbance from you, 
 but to believe this expression, which compriseth a revelation of 
 God, proposed to us on purpose that we .should believe it, and there 
 will be, as was said, an end of this difference and debate. Yea, but 
 say they, "These words have another sense also." Strange ! they seem 
 to be so plain and positive, that it is impossible any other sense should 
 be fixed on them but only this, that the Word was in the beginning, 
 and was God ; and therefore is so still, unless he who is once God can 
 cease so to be. " But the meaning is, that afterwards God exalted 
 him, and made him God, as to rule, authority, and power." This 
 making of him God is an expression very offensive to the ears of all 
 sober Christians; and was therefore before exploded. And these 
 things here, as all other figments, hang together like a rope of sand. 
 In the beginning of the gospel he was God, before any knew him 
 but only God ; that is, after he had preached the gospel, and died, 
 and rose again, and was exalted at the right hand of God, he was 
 made God, and that not properly, which is absolutely impossible, but 
 in an improper sense ! How prove they, then, this perverse nonsense 
 to be the sense of these plain words ? They say it must needs be so. 
 Let them believe them who are willing to perish with them. 
 
 Thus far, then, we have their sense : — " In the beginning," that is, 
 about sixteen or seventeen hundred years ago, " the Word," that is, 
 the Imman nature of Christ before it was made flesh, which it Avas in 
 its being, " was with God," that is, known to God alone ; and " in 
 the beginning," that is afterwards, not in the beginning, was made 
 God ! — which is the sum of their exposition of this place. 
 
 But what shall we say to what is affirmed concerning his making 
 of all things, so as that without him, that is, without his making of 
 it, nothing was made that was made ; especially seeing that these 
 "all things" are expressly said to be the world, verse 10, and all 
 things therein contained, even in heaven and earth? Col. i. 16. An 
 ordinary man would think that they should now be taken hold of, 
 and that there is no way of escape left unto them ; but they have it in 
 a readiness. By the " all things" here, are intended all things of the 
 gospel, — the preaching of it, the sending of the apostles to preach it, 
 and to declare the will of God ; and by the " world," is intended the 
 world to come, or the new state of thmgs under the gospel. This is
 
 TEINITY VINDICATED. 397 
 
 uhe substance of what is pleaded by the greatest masters amongst 
 them in this matter, and they are not ashamed thus to plead. 
 
 And the reader, in this instance, may easily discern what a despe- 
 rate cause they are engaged in, and how bold and desperate they are 
 in the management of it. For, — 
 
 First, The words are a plain illustration of the divine nature 
 of the Word, by his divine power and works, as the very series of 
 them declares. He was God, and he made all things: " He that built 
 all things is God," Heb. iii. 4. 
 
 Secondly, There is no one word spoken concerning the gospel, nor the 
 preaching of it, nor any effects of that preachmg ; which the apostle ex- 
 pressly insists upon and declares afterward, verse 15, and so onwards. 
 
 Thirdly, The making of oil things, here ascribed unto the Word, 
 was done in the beginning; but that making of all things which 
 they intend, in erecting the church by the preaching of the word, 
 was not done in the beginning, but afterwards, — most of it, as them- 
 selves confess, after the ascension of Christ into heaven. 
 
 Fourthly, In this gloss, what is the meaning of "All things?" 
 " Only some things," say the Socinians. What is the meaning of 
 " Were made? " " That is, were mended." " By him?" " That is, the 
 apostles, principally preaching the gospel." And this " In the begin- 
 ning?" " After it was past;" — for so they say expressly, that the prin- 
 cipal things here intended were effected by the apostles afterwards. 
 
 I think, since the beginning, place it when you will, — the begin- 
 ning of the world or the beginning of the gospel, — there was never 
 such an exposition of the words of God or man contended for. 
 
 Fifthly, It is said, " He made the world," and he " came" into it, — 
 namely, the world which he made; and "the world," or the inha- 
 bitants of it " knew him not." But the world they intend did know 
 liim : for the church knew him, and acknowledged him to be the Son 
 of God ; for that was the foundation that it was built upon. 
 
 I have instanced directly in this only testimony, to give the reader 
 a pledge of the full confirmation which may be given unto this great 
 fundamental truth, by a due improvement of those other testimonies, 
 or distinct revelations, which speak no less expressly to the same pur- 
 pose. And of them there is not any one but we are ready to vindi- 
 cate it, if called thereunto, from the exceptions of these men ; which 
 how bold and sophistical they are we may, in these now considered, 
 also learn and know. 
 
 It appeareth, then, that there is a full, sufficient revelation made 
 in the Scripture of the eternal Deity of the Son of God ; and that he 
 is so, as is the Father also. More particular testimonies I shall not 
 at present insist upon, referring the full discussion and vindication of 
 these truths to another season.
 
 398 THE DOCTRINE OF THE 
 
 IV. Fourt]ily, "We are, tlierefore, in the next place, to manifest that 
 the same, or the like testimony, is given unto the Deity of the Holy 
 Spuit; that is, that he is revealed and declared in the Scripture as the 
 object of our faith, worship, and obedience, on the account and for the 
 reason of those divine excellencies which are the sole reason of our 
 yielding religious worshii:) unto any, or expecting from any the reward 
 that is promised unto us, or to be brought by them to the end for 
 which we are. And herein lies, as was showed, the concernment of 
 faith. When that knows what it is to believe as on divine revelation, 
 and is enabled thereby to regulate the soul in its present obedience 
 and future expectation, seeing it is its nature to work by love and 
 hope, there it rests. Now, this is done to the utmost satisfaction in 
 the revelation that is made of the divine existence, divine excellen- 
 cies, and divine operations of the Spirit; as shall be briefly manifested. 
 
 But before we j^roceed, we may, in our way, observe a great con- 
 graency of success in those who have denied the Deity of the Son 
 and those who have denied that of the Holy Spirit. For as to the 
 Son, after some men began once to disbelieve the revelation concern- 
 ing him, and would not acknowledge him to be God and man in one 
 person, they could never settle nor agree, either what or who he was, 
 or who was his Father, or why he was the Son. Some said he was 
 a phantasm or appearance, and that he had no real subsistence in 
 this \vorld; and that all that was done by him was an appearance, 
 he himself being they know not what elsewhere. That proud beast, 
 Paulus Samosatenus,^ whose flagitious life contended for a pre-emi- 
 nence in wickedness with his prodigious heresies, was one of the first, 
 after the Jews, that positively contended for his being a man, and no 
 more; who was followed by Photinus and others. The Arians per- 
 ceivmg the folly of this opinion, with the odium of it amongst all 
 that bare tne name of Christians, and that they had as good deny 
 the whole Scripture as not grant unto him a pre-existence in a divine 
 nature antecedent to his incarnation, they framed a new Deity, which 
 God should make before the world, in all things like himself, but not 
 the same with him in essence and substance, but to be so like him 
 that, by the writings of some of them, ye can scarce know the one from 
 the other; and that this was the Son of God, also, who was after- 
 ward incarnate. Others, in the meantime, had more monstrous ima- 
 ginations: some, that he was an angel; some, that he was the sun; 
 some, that he was the soul of the wo7-ld; some, the light within meio. 
 
 ' A heresiarch of the third century, elevated to the bishopric of Antioch about 
 A.D. 260. He is said to have indulged in haughty pomp and licentious practices, 
 and was deposed by a council held in 269, chiefly for his heretical doctrines; — 
 amongst which he held, that while the Father, Son, and Holy Ghost are one God, 
 they are not respectively distinct persons, and that the Sun in particular had no 
 distinct personality, but existed in God, and came to dwell iu the man Jesus.
 
 TKINITY VINDICATED. 399 
 
 Departing from their proper rest, so have they hovered about, and 
 so have they continued to do until this day. 
 
 In the same manner it is come to pass with them who have de- 
 nied the Deity of the Holy Ghost. They could never find where 
 to stand or abide; but one hath cried up one thing, another an- 
 other. At first they observed that such things were everywhere 
 ascribed unto him in the Scripture as uncontrollably evidence him 
 to be an intelligent, voluntary agent. This they found so plain and 
 evident, that they could not deny but that he was a 'person, or an 
 intelligent subsistence. Wherefore, seeing they were resolved not 
 to assent unto the revelation of his being God, they made him a 
 created spirit, chief and above all others ; but still, whatever else he 
 were, he was only a creature. And this course some of late also 
 have steered. 
 
 The Socinians, on the other hand, observing that such things are 
 assigned and ascribed unto him, as that, if they acknowledge him 
 to be a person, or a substance, they must, upon necessity, admit him 
 to be God, though they seemed not, at first, at all agreed what to 
 think or say concerning him positively, yet they all concurred per- 
 emptorily in denying his personality. Hereon, some of them said he 
 was the gospel, which others of them have confuted ; some, that he 
 was Christ. Neither could they agree whether there was one Holy 
 Ghost or more ; — whether the Spirit of God, and the good Spirit of 
 God, and the Holy Spirit, be the same or no. In general, now they 
 conclude that he is " vis Dei," or " virtus Dei," or " efficacia Dei;" — 
 no substance, but a quality, that may be considered eitlier as being 
 m God, and then they say it is the Spirit of God; or as sanctifying 
 and conforming men unto God, and then they say it is the Holy 
 Ghost. Whether these things do answer the revelation made in the 
 Scripture concerning the eternal Spirit of God, will be immediately 
 manifested. Our Quakers, who have for a long season hovered up 
 and down like a swarm of flies, with a confused noise and humming, 
 begin now to settle in the opinions lately by them declared for. But 
 what their thoughts will fall in to be concerning the Holy Ghost, 
 when they shall be contented to speak intelligibly, and according to 
 the usage of other men, or the pattern of Scripture the great rule of 
 speaking or treating about spiritual things, I know not, and am un- 
 certain whether they do so themselves or no. Whether he may be 
 the light within them, or an infallible afflatus, is uncertain. In the 
 meantime, what is revealed unto us in the Scripture to be believed 
 concerning the Holy Ghost, his Deity and personality, may be seen 
 in the ensuing testimonies. 
 
 The sum of this revelation is,— that the Holy Spirit is an eternally 
 existing divine substance, the author of divine operations, and the
 
 400 THE DOCTRINE OF THE 
 
 object of divine and religious worship ; that is, " Over all, God blessed 
 
 for ever," as the ensuing testimonies evince : — 
 
 Gen. i. 2, " The Spirit of God moved upon the face of the waters" 
 Ps. xxxiil 6, " By the word of the Lord were the heavens made; 
 
 and all the host of them by the Spirit of his mouth/' 
 
 Job xxvi. 13, "By his Spirit he hath garnished the heavens." 
 Job xxxiii. 4, " The Spirit of God hath made me." 
 Ps. civ. 30, " Thou sendest forth thy Spirit, they are created." 
 Matt, xxviii. 19, " Baptizing them in the name of the Father, and 
 
 of the Son, and of the Holy Ghost." 
 
 Acts i. 1 6, " That scripture must needs have been fulfilled, which 
 
 the Holy Ghost by the mouth of David spake." 
 
 Acts v. 3, " Peter said, Ananias, why hath Satan filled thine heart 
 
 to lie to the Holy Ghost?" verse 4, "Thou hast not lied unto men, 
 
 but unto God." 
 
 Acts xxviii. 25, 26, "Well spake the Holy Ghost by Esaias the 
 
 prophet unto our fathers, saying, Go unto this people, and say," etc. 
 1 Cor. iii. 16, " Know ye not that ye are the temple of God, and 
 
 that the Spirit of God dwelleth in you?" 
 
 1 Cor. xii. 11, "All these worketh that one and the self-same 
 Spirit, dividing to every man severally as he will." Verse 6, " And 
 there are diversities of operations, but it is the same God which 
 worketh all in all." 
 
 2 Cor. xiii. 14, "The grace of the Lord Jesus Christ, and the love 
 of God, and the communion of the Holy Ghost, be with you all." 
 
 Acts XX. 28, " Take heed to the flock over the which the Holy 
 Ghost hath made you overseers." 
 
 Matt. xii. 31, " All manner of sin and blasphemy shall be forgiven 
 unto men; but the blasphemy against the Holy Ghost shall not be 
 forgiven unto men." 
 
 Ps. cxxxix. 7, "Whither shall I go from thy Spirit?" 
 
 John xiv. 26, " But the Comforter, which is the Holy Ghost, whom 
 the Father will send in my name, he shall teach you all things." 
 
 Luke xii. 12, "The Holy Ghost shall teach you in the same hour 
 wdiat ye ought to say." 
 
 Acts xiii."2, " As they ministered to the Lord, and fasted, the Holy 
 Ghost said. Separate me Barnabas and Saul for the work whereunto I 
 have called them." 
 
 Verse 4, " So they, being sent forth by the Holy Ghost, departed 
 unto Seleucia," etc. 
 
 2 Pet. i. 21, "For the prophecy came not in old time by the will 
 of man, but holy men of God spake as they were moved by the Holy 
 Ghost." 
 
 It is evident, upon the first consideration, that there is not any
 
 TRINITY VINDICATED. 401 
 
 thing which we believe concerning the Holy Ghost, but that it is 
 plainly revealed and declared in these testimonies. He is directly 
 affirmed to be, and is called, " God," Acts v. 3, 4 ; which the Socinians 
 will not say is by virtue of an exaltation unto an office or authority, 
 as they say of the Son. He is an intelligent, voluntary, divine agent; 
 he knoweth, he worketh as he will : which things, if, in their frequent 
 repetition, they are not sufficient to evince an intelHgent agent, a 
 personal subsistence, that hath being, life, and will, we must confess 
 that the Scripture was written on purpose to lead us into mistakes 
 and misapprehensions of what we are, under penalty of eternal ruin, 
 rightly to apprehend and believe. It declareth, also, that he is the 
 author and worker of all sorts of divine operations, requiring immen- 
 sity, omnipotency, omnisciency, and all other divine excellencies, 
 unto their working and effecting. Moreover, it is revealed that he 
 is pecuharly to be believed in, and may peculiarly be sinned against. 
 [as] the great author of aD grace in believers and order in the church. 
 This is the sum of what we believe, of what is revealed in the Scrip- 
 ture concerning the Holy Ghost. 
 
 As, in the consideration of the preceding head, we vindicated one 
 testimony in particular from the exceptions of the adversaries of the 
 truth, so on this we may briefly sum up the evidence that is given 
 us in the testimonies before produced, that the reader may the more 
 easily understand their intendment, and what, in par ici lar, they bear 
 mtness unto. 
 
 The sum is, that the Holy Ghost is a divine, distinct person, and 
 neither merely the power or virtue of God, nor any created spirit 
 whatever. This plainly appears, from what is revealed concerning 
 him. For he who is placed in the same series or order with other 
 divine persons, without the least note of difference or distinction from 
 them, as to an interest in personality; who hath the names proper to 
 a divine person only, and is frequently and directly called by them ; 
 who also hath personal properties, and is the voluntary author of 
 personal, divine operations, and the' proper object of divine worship, — 
 he is a distinct divine person. And if these things be not a sufficient 
 evidence and demonstration of a divine, intelligent substance, I shall, 
 as was said before, despair to understand any thing that is expressed 
 and declared by words. But now thus it is with the Holy Ghost, 
 according to the revelation made concerning him in the Scripture. 
 For,— 
 
 First. He is placed in the same rank and order, without any note 
 of difference or distinction as to a distinct interest in the divine nature 
 (that is, as we shall see, personality) with the other divine persons. 
 Matt, xxviii, 19, "Baptizing them in the name of the Father, and of 
 the Son, and of the Holy Ghost." 1 John v. 7, " 1 here are three that 
 
 VOL. II. v^;
 
 402 THE DOCTRINE OF THE 
 
 bear record in heaven, the Father, the Word, and the Holy Ghost; 
 and these three are one." 1 Cor. xii. 3-6, " No man can say that 
 Jesus is the Lord, but by the Holy Ghost. Now, there are diversities 
 of gifts, but the same Spirit. And there are differences of administra- 
 tions, but the same Lord. And there are diversities of operations, 
 but it is the same God which worketh all in all." Neither doth a 
 denial of his divine being and distinct existence leave any tolerable 
 sense unto these expressions. For read the words of the first place 
 from the mind of the Socinians, and see what is it that can be gathered 
 from them, " Baptizing them in the name of the Father, and of the 
 Son, and of the virtue or efficacy of the Father." Can any thing be 
 more absonant from faith and reason than this absurd expression? 
 and yet it is the direct sense, if it be any, that these men put upon 
 the words. To join a quality with acknowledged persons, and that in 
 such things and cases as wherein they are proposed under a personal 
 consideration, is a strange kind of mystery. And the like may be 
 manifested concerning the other places. 
 
 Secondly. He also hath the names proper to a divine person only ; 
 for he is expressly called " God," Acts v. He who is termed the 
 " Holy Ghost," verse 3, and the " Spirit of the Lord," verse 9, is 
 called also " God," verse 4. Now, this is the name of a divine^person, 
 on one account or other. The Socinians would not allow Christ to 
 be called God were he not a divine person, though not by nature, 
 yet by office and authority. And I suppose they will not find out 
 an office for the Holy Ghost, whereunto he might be exalted, on the 
 account whereof he might become God, seeing this would acknow- 
 ledge him to be a person, which they deny. So he is called the 
 " Comforter," John xvi. 7. A personal appellation this is also ; and 
 because he is the Comforter of all God's people, it can be the name 
 of none but a divine person. In the same place, also, it is frequently 
 affirmed, that he shall come, that he shall and will do such and such 
 things ; all of them declaring him to be a person. 
 
 Thirdly. He hath personal properties assigned unto him ; as a will, 
 1 Cor. xii. 11, " He divideth to every man severally as he will;" and 
 understanding, 1 Cor. ii. 10, "The Spirit searcheth all things, yea, 
 the deep things of God;" — as also, all the actings that are ascribed 
 unto him are all of them such as undeniably affirm personal proper- 
 ties in their principal and agent. For, — 
 
 Fourthly. He is the voluntary author of divine operations. He 
 of old cherished the creation, Gen. i. 2, " The Spirit of God moved 
 upon the face of the Avaters." He formed and garnished the heavens. 
 He inspired, acted, and spake, in and by the prophets. Acts xxviii. 
 25, " Well spake the Holy Ghost by Esaias the prophet unto our 
 fathers;" 2 Pet. i, 21, "The prophecy came not in old time by the
 
 TRIXITY VINDICATED. 403 
 
 will of man ; but holy men of God spake as they were moved by the 
 Holy Ghost." He regenerateth, enlighteneth, sanctiiieth, comforteth, 
 instructeth, leadeth, guideth, all the disciples of Christ, as the Scrip- 
 tures everywhere testify. Now, all these are personal operations, 
 and cannot, with any pretence of sobriety or consistency with reason, 
 be constantly and uniformly assigned unto a quality or virtue. He 
 is, as the Father and Son, God, with the properties of omniscience 
 and omnipotency, of life, understanding, and will; and by these pro- 
 perties, works, acts, and produceth eifects, according to wisdom, choice, 
 and power. 
 
 Fifthly. The sarae regard is had to him in faith, worship, and 
 obedience, as unto the other persons of the Father and Son. For 
 our being baptized into his name, is our solemn engagement to be- 
 lieve in him, to yield obedience to him, and to worship him, as it 
 puts the same obligation upon us to the Father and the Son. So also, 
 in reference unto the worship of the church, he commands that the 
 ministers of it be separated unto himself ; Acts xiii. 2, " The Holy 
 Ghost said, Separate me Barnabas and Saul for the work whereunto 
 I have called them;" verse 4, "So they, being sent forth by the 
 Holy Ghost, departed;" — which is comprehensive of all the religious 
 worship of the church. 
 
 And on the same account is he sinned against, as Acts v. 3, 4, 9 ; 
 for there is the same reason of sin and obedience. Against whom a 
 man may sin formally and ultimately, him he is bound to obey, 
 worship, and believe in. And this can be no quality, but God him- 
 self. For what may be the sense of this expression, " Thou hast lied 
 to the efficacy of God in his operations?" or how can we be formally 
 obhged unto obedience to a quality? There must, then, an antecedent 
 obUgation unto faith, trust, and religious obedience be supposed, as 
 the ground of rendering a person capable of being guilty of sin to- 
 wards any; for sin is but a failure in faith, obedience, or worship. 
 These, therefore, are due unto the Holy Ghost ; or a man could not 
 sin against him so signally and fatally as some are said to do in the 
 foregoing testimonies. 
 
 I say, therefore, unto this part of our cause, as unto the other, that 
 unless we will cast off all reverence of God, and, in a kind of atheism 
 which, as I suppose, the prevailing wickedness of this age hath not 
 yet arrived unto, say that the Scriptures were written on purpose to 
 deceive us, and to lead us into mistakes about, and misapprehensions 
 of, what it proposeth unto us, we must acknowledge the Holy Ghost 
 to be a substance, a person, God ; yet distinct from the Father and 
 the Son. For to tell us, that he will come unto us, that he will be 
 our comforter, that he will teach us, lead us, guide us ; that he spake 
 of old in and by the projjliets, — that they were moved by him, acted
 
 40-J' THE DOCTRINE OF THE 
 
 by him ; that he " searcheth the deep thing's of God/' works as he 
 will ; that he appointeth to himself ministers in the church ; — in a 
 word, to declare, in places inimmerable, what he hath done, what he 
 doth, what he will do, what he says and speaks, how he acts and 
 proceeds, what his will is, and to warn us that we grieve him not, 
 sin not against him, with things innumerable of the like nature ; and 
 all this while to oblige us to believe that he is not a person, a helper, 
 a comforter, a searcher, a wilier, but a quality in some especial ope- 
 rations of God, or his power and virtue in them, were to distract men, 
 not to instruct them, and leave them no certain conclusion but this, 
 that there is nothing certain in the whole book of God. And of no 
 other tendency are these and the like imaginations of our adver- 
 saries in this matter. 
 
 But let us briefly consider what is objected in general unto the 
 truth we have confirmed : — 
 
 They say, then, " The Holy Spirit is said to be given, to be sent^ 
 to be bestowed on men, and to be promised unto them : and therefore 
 it cannot be that he should be God ; for how can any of these things 
 be spoken of God V 
 
 I answer. First, As the expressions do not prove him to be God 
 (nor did ever any produce them to that purpose), yet they undeniably 
 prove him to be a person, or an intelligent, voluntary agent, con- 
 cerning whom they are spoken and affirmed. For how can the power 
 of God, or a quality, as they speak, be said to be sent, to be given, 
 to be bestowed on men? So that these very expressions are de- 
 structive to their imaginations. 
 
 Secondly. He who is God, equal in nature and being with the 
 Father, may be promised, sent, and given, with respect unto the holy 
 dispensation and condescension wherein he hath undertaken the 
 office of being our comforter and sanctifier. 
 
 Thirdly. The communications, distributions, impartings, divisions 
 of the Spirit, which they mention, as they respect the object of them, 
 or those on whom they were or are bestowed, denote only works, 
 gifts, operations, and effects of the Spirit ; the rule whereof is expressed, 
 1 Cor. xii. 11. He worketh them in whom he will, and as he will. 
 And whether these and the like exceptions, taken from actings and 
 operations which are plainly interpreted and explained in sundry 
 places of Scripture, and evidently enough in the particular places 
 where they are used, are sufficient to impeach the truth of the reve- 
 lation before declared, all who have a due reverence of God, his 
 word, and truths, will easily understand and discern. 
 
 These things being declared in the Scripture concerning the Father, 
 the Son, and the Holy Ghost, it is, moreover, revealed, " And these 
 three are one;" that is, one God, jointly to be worshipped, feared,
 
 TRINITY VINDICATED. 405 
 
 adored, believed in, and obeyed, in order unto eternal life. For 
 although this doth absolutely and necessarily follow from what is de- 
 clared and hath been spoken concerning the one God, or oneness of 
 the Deity, yet, for the confirmation of our faith, and that we may not, 
 by the distinct consideration of the three be takesi off from the one, 
 it is particularly declared that " these three are one:" that one, the 
 one and same God. But whereas, as wad said before, this can no 
 otherwise be, the testimonies given thereunto are not so frequently 
 multiplied as they are unto those other heads of this truth, which, 
 through the craft of Satan, and the pride of men, might be more 
 liable to exceptions. But yet they are clear, full, and distinctly suffi- 
 cient for faith to acquiesce in immediately, without any other expo- 
 sitions, interpretations, or arguments, beyond our understanding of 
 the naked importance of the words. Such are they, of the Father 
 [and] the Son, John x. 30, "I and my Father are one ;" — Father, Son, 
 and Spirit, 1 John v. 7, " There are three that bear record ux heavenj 
 the Father, the Word, and the Holy Ghost ; and these three are cne/' 
 Matt, xxviii. 19, " Baptizing them in the name of the Father, and of 
 the Son, and of the Holy Ghost." For if those into whose name Ave 
 are baptized be not one in nature, we are by our baptism engaged in- 
 to the service and worship of more gods than one. For, as being bap- 
 tized, or sacredly initiated, into or in the name of any one, doth sacra- 
 mentally bind us unto a holy and rehgious obedience unto him, and 
 in all thinos to the avowing of him as the God whose we are, and 
 whom we serv^e, as here we are in the name of the Father, Son, and 
 Spirit ; so if they are not one God, the blasphemous consequence be- 
 fore mentioned must unavoidably be admitted : which it also must 
 upon the Socinian principle ; who, whilst of all others they seem to 
 contend most for one God, are indeed direct polytheists, by owning 
 others with religious respect, due to God alone, which are not so. 
 
 Once more : it is revealed, also, that these three are distinct among 
 themselves, by certain peculiar relative properties, if I may yet use 
 these terms. So that they are distinct, living, divine, intelligent, 
 voluntary principles of operation or working, and that in and by in- 
 ternal acts one towards another, and in acts that outwardly respect 
 the creation and the several parts of it. Now, this distinction orirji- 
 nally lieth in this, — that the Father begetteth the Son, and the Son 
 is begotten of the Father, and the Holy Spirit proceedeth from both 
 of them. The manner of these things, so far as they may be ex- 
 pressed unto our edification, shall afterwards be spoken to. At pre- 
 sent it sufficeth, for the satisfaction and confirmation of our faith, that 
 the distinctions named are clearly revealed in the Scripture, and are 
 proposed to be its proper ol)ject in this matter: — Ps. ii. 7, " Thou art 
 my Son, this day have I begotten thee." Matt, xvi, 1 6, " Thou art
 
 406 THE DOCTRINE OF THE 
 
 the Christ, the Son of the living God." John i. 14, " We beheld his 
 glory, tlie glory as of the only begotten of the Father." Verse 18, 
 " No man hath seen God at any time; the only begotten Son, which 
 is in the bosom of the Father, he hath declared him." John v. 26, 
 " For as the Father hath life in himself, so hath he given to the Son 
 to have life in himself." 1 John v. 20, " The Son of God is come, 
 and hath given us an understanding." John xv. 26, " But when the 
 Comforter is come, whom I will send unto you from the Father, even 
 the Spirit of truth, which proceedeth from the Father, he shall testify 
 of me." 
 
 Now, as the nature of this distinction lies in their mutual relation 
 one to another, so it is the foundation of those distinct actings and 
 operations whereby the distinction itself is clearly manifested and 
 confirmed. And these actings, as was said, are either such as where 
 one of them is the object of another's actings, or such as have the 
 creature for their object. The first sort are testified unto, Ps. ex. 1 ; 
 John i. 18, V. 20, xvii. 5 ; 1 Cor. ii. 10, 11 ; Prov. viii. 22 ; most of which 
 places have been before recited. They which thus know each other, 
 love each other, delight in each other, must needs be distinct; and so 
 are they represented unto our faith. And for the other sort of act- 
 ings, the Scripture is full of the expressions of them. See Gen. xix. 24 ; 
 Zech. ii. 8; John v. 17; 1 Cor. xii. 7-11; 2 Cor. viii. 9. 
 
 Our conclusion from the whole is, — that there is nothing more fully 
 expressed in the Scripture than this sacred truth, that there is one 
 God, Father, Son, and Holy Ghost; which are divine, distinct, intel- 
 Hgent, voluntary, omnipotent principles of operation and working: 
 which whosoever thinks himself obliged to believe the Scripture 
 must believe; and concerning others, in this discourse, we are not 
 solicitous. 
 
 This is that which was first proposed, — namely, to manifest what 
 is expressly revealed in the Scripture concerning God the Father, 
 Son, and Holy Ghost ; so as that we may duly believe in him, yield 
 obedience unto him, enjoy communion with him, walk in his love 
 and fear, and so come at length to be blessed with him for evermore. 
 Nor doth faith, for its security, establishment, and direction, abso- 
 lutely stand in need of any farther exposition or explanation of these 
 things, or the use of any terms not consecrated to the present service 
 by the Holy Ghost. But whereas it may be variously assaulted by 
 the temptations of Satan, and opposed by the subtle sophisms of 
 men of coiTupt minds ; and whereas it is the duty of the disciples of 
 Christ to grow in the knowledge of God, and our Lord and Saviour 
 Jesus Chiist, by an explicit apprehension of the things they do be- 
 lieve, so far as they are capable of them ; this doctrine hath in all 
 ages of the church been explained and taught in and by such ex-
 
 TRINITY VINDICATED. 407 
 
 pressions, terms, and propositions, as farther declare what is neces- 
 saiily included in it, or consequent unto it ; with an exclusion of such 
 things, notions, and apprehensions, as are neither the one nor the 
 other. This I shall briefly manifest, and then vindicate the whole 
 from some exceptions, and so close this dissertation. 
 
 [First.] That God is one, was declared and proved. Now this one- 
 ness can respect nothing but the nature, being, substance, or essence 
 of God. God is one in this respect. Some of these words, indeed, 
 are not used in the Scripture ; but whereas they are of the same im- 
 portance and signification, and none of them include any thing of 
 imperfection, they are properly used in the declaration of the unity 
 of the Godhead. There is mention in the Scripture of the Godhead 
 of God, Rom. i. 20, " His eternal power and Godhead;" and of his 
 nature, by excluding them from being objects of our worship who 
 are not God by nature, Gal. iv. 8. Now, this natural Godhead of 
 God is his substance or essence, with all the holy, divine excellencies 
 which naturally and necessarily appertain thereunto. Such are eter- 
 nity, immensity, omnipotency, life, infinite holiness, goodness, and 
 the like. This one nature, substance, or essence, being the nature, 
 substance, or essence of God, as God, is the nature, essence, and sub- 
 stance of the Father, Son, and Spirit; one and the same absolutely 
 in and unto each of them: for none can be God, as they are re- 
 vealed to be, but by virtue of this divine nature or being. Herein 
 consists the unity of the Godhead. 
 
 Secondly. The distinction which the Scripture reveals between 
 Father, Son, and Spirit, is that whereby they are three hypostases or 
 persons, distinctly subsisting in the same divine essence or being. 
 Now, a divine person is nothing but the divine essence, upon the ac- 
 count of an especial property, subsisting in an especial manner. As 
 in the person of the Father there is the divine essence and being, 
 Vv^ith its property of begetting the Son, subsisting in an especial man- 
 ner as the Father, and because this person hath the whole divine 
 nature, all the essential properties of that nature are in that person. 
 The wisdom, the understandiug of God, the will of God, the immen- 
 sity of God, is in that person, not as that person, but as the person is 
 God. The like is to be said of the persons of the Son and of the 
 Holy Ghost. Hereby each person having the understanding, the will, 
 and power of God, becomes a distinct principle of operation ; and yet 
 all their actings ad extra being the actings of God, they are tmdi- 
 vided, and are all the works of one, of the self-same God. And these 
 things do not only necessarily follow, but are directly included, in the 
 revelation made concerning God and his subsistence in the Scrip- 
 tures. 
 
 [Thirdly.] There are, indeed, very many other things that are taught
 
 408 THE DOCTRINE OF THE 
 
 iiud disputed about this doctrine of the Trinity; as, the manner of the 
 eternal generation of the Son, — of the essence of the Father, — of the 
 procession of the Holy Ghost, and the difference of it from the gene- 
 ration of the Son, — of the mutual in-being of the persons, by reason 
 of their unity in the same substance or essence, — the nature of their 
 personal subsistence, with respect unto the properties whereby they 
 are mutually distinguished ; — all which are true and defensible against 
 all the sophisms of the adversaries of this truth. Yet, because the 
 distinct apprehension of them, and their accurate expression, is not 
 necessary unto faith, as it is our guide and principle in and unto re- 
 ligious worship and obedience, they need not here be insisted on. 
 Nor are those brief explications themselves before mentioned so pro- 
 posed as to be placed immediately in the same rank or order with 
 the original revelations before insisted on, but only are pressed as 
 proper expressions of what is revealed, to increase our light and farther 
 our edification. And although they cannot rationally be opposed 
 or denied, nor ever were by any, but such as deny and oppose the 
 things themselves as revealed, yet they that do so deny or oppose 
 them, are to be required positively, in the first place, to deny or dis- 
 approve the oneness of the Deity, or to prove that the Father, or Son, 
 or Holy Ghost, in particular, are not God, before they be allowed to 
 speak one word against the manner of the explication of the truth 
 concerning them. For either they grant the revelation declared and 
 contended for, or they do not. If they do, let that concession be first 
 laid down, namely; — that the Father, Son, and Spirit, are one God ; 
 and then let it be debated, whether they are one in substance and 
 three in persons, or how else the matter is to be stated. If they deny 
 it, it is a plain madness to dispute of the manner of any thing, and 
 the way of expressing it, whilst the thing itself is denied to have a 
 being; for of that which is not, there is neither manner, property, 
 adjunct, nor effect. Let, then, such persons as this sort of men are 
 ready to attempt with their sophistry, and to amuse with cavils about 
 persons, substances, subsistences, and the like, desire to know of them 
 what it is that they would be at. What would they deny? what 
 would they disapprove? Is it that God is one? or that the Father 
 is God, or the Son, or the Holy Ghost is so? If they deny or op- 
 pose either of these, they have testimonies and instances of divine 
 revelation, or may have, in a readiness, to confound the devil and all 
 his emissaries. If they will not do so, if they refuse it, then let them 
 know tliat it is most foolish and unreasonable to contend about ex- 
 pressions and explanations of any thing, or doctrine, about the man- 
 ner, respects, or relations of any thing, until the thing itself, or doc- 
 trine, be plainly confessed or denied. If this they refuse, as generally 
 they do and will (which I speak upon sufficient experience), and will
 
 TRINITY VINDICATED. 409 
 
 not be induced to deal openly, properly, and rationally, but will keep 
 to their cavils and sophisms about terms and expressions, all farther 
 debate or conference with them may justly, and ought, both con- 
 scientiously and rationally, to be refused and rejected. For these 
 sacred mysteries of God and the gospel are not lightly to be made 
 the subject of men's contests and disputations. 
 
 But as we dealt before in particular, so here I shall give instances 
 of the sophistical exceptions that are used against the whole of this 
 doctrine, and that with respect unto some late collections and repre- 
 sentations of them ; from whence they are taken up and used by many 
 who seem not to understand the words, phrases, and expressions them- 
 selves, which they make use of. 
 
 The sum of what they say in general is, — 1. " How can these things 
 he? how can three he one, and one he three? Every 2^erson hath 
 its oiun suhstance; and, therefore, if there he three persons, there 
 must he three substances, and so three Gods." 
 
 Ansiuer. Every person hath distinctly its own suhstance, for the 
 one substance of the Deity is the substance of each person, so it 
 is still but one ; but each person hath not its own distinct sub- 
 stance, because the substance of them all is the same, as hath been 
 proved. 
 
 2. They say, " That if each person he God, then each person is 
 infinite, and there heing three persons, there must he three infinites." 
 
 Ans. This follows not in the least; for each person is infinite as he 
 is God. All divine jjroperties, such as to be infinite is, belong not 
 to the persons on the account of their personality, but on the account 
 of their nature, which is one, for they are all natural properties. 
 
 3. But they say, " If each person he God, and that God suhsist in 
 three persons, then in each person there are three persons or Gods." 
 
 A ns. Tlie collusion of this sophism consists in that expression, " he 
 God," and " that God." In the first place the nature of God is in- 
 tended ; in the latter, a singular person. Place the words intelligibly, 
 and they are thus: — If each person be God, and the nature of God 
 subsists in three persons, then in each person there are three persons ; 
 and then the folly of it will be evident. 
 
 4. But they farther infer, " That if loe deny the j^ersons to he in- 
 finite, then an infinite heing hath a finite mode of suhsisting, and so 
 I know not what supjwsition they make hence; that seeing there are 
 not three infinites, then the Father, Son, and Spirit are three finites, 
 that make up an infinite." 
 
 The pitiful weakness of this cavil is open to all; for finite and in- 
 finite are properties and adjuncts of heings, and not of the manner 
 of the subsistence of any thing. The nature of each person is infinite, 
 fjid so is each person because of that nature. Of the manner of their
 
 410 THE DOCTRINE OF THE 
 
 subsistence, finite and infinite cannot be predicated or spoken, no 
 fiirther than to say, an infinite being doth so subsist. 
 
 5. " But you grant," say they, " that the only true God is the Father, 
 and then if Christ be the only true Ood, he is the Father." 
 
 Ans. We say, the only true God is Father, Son, and Holy Ghost. 
 We never say, the Scripture never says, that the Father only is the 
 true God ; whence it would folloAv, that he that is the true God is the 
 Father. But we grant the Father to be the only true God ; and so 
 we say is the Son also. And it doth not at all thence follow that the 
 Son is the Father; because, in saying the Father is the true God, we 
 respect not his paternity, or his paternal relation to his Son, but his 
 nature, essence, and being. And the same we affirm concerning the 
 other persons. And to say, that because each person is God, one 
 person must be another, is to crave leave to disbelieve what God hath 
 revealed, without giving any reason at all for their so doing. 
 
 But this sophism being borrowed from another, namely, Crellius,^ 
 who insisted much upon it, I shall upon his account, and not on theirs, 
 who, as far as I can apprehend, understand little of the intendment 
 of it, remove it more fully out of the way. It is proposed by him in 
 way of syllogism, thus, " The only true God is the Father; Christ 
 is the only true God : therefore he is the Father." Now, this syllo- 
 gism is ridiculously sophistical. For, in a categorical syllogism the 
 major proposition is not to be particular, or equipollent to a parti- 
 cular ; for, from such a proposition, when any thing communicable 
 to more is the subject of it, and is restrained unto one particular, no- 
 thing can be inferred in the conclusion. But such is this proposition 
 here, The only true God is the Father. It is a particular proposition, 
 wherein the subject is restrained unto a singular or individual predi- 
 cate, though in itself* communicable to more. Now, the proposition 
 being so made particular, the terms of the subject or predicate are 
 supposed reciprocal, — namely, that one God, and the Father, are the 
 same; which is false, unless it be first proved that the name God is 
 communicable to no more, or no other, than is the other term of 
 Father : which to suppose, is to beg the whole question ; for the 
 only true God hath a larger signification than the term of Father or 
 Son. So that, though the only true God be the Father, yet every 
 one who is true God is not the Father. Seeing, then, that the name 
 of God here supplies the place of a species, though it be singular ab- 
 
 • John Crell is not to be confounded with Samuel Crell, also a Sociniau writer, 
 who lived about a century later, and who seems to have been converted to the 
 faith of our Lord's divinity. The former was born in Franconia in 1590. He 
 was rector of the University of Rakau in 1G16. He had a controversy with 
 Grotius, and was recognised as a leader among the Socinians. He died 1633, 
 leaving behind him works that occupy four volumes in the " Bibliotheca Fratrum 
 I'olonorum." — Ed.
 
 TRINITY VINDICATED. 41 1 
 
 solutely, as it respects the divine nature, which is absolutely singular 
 and one, and cannot be multiphed, yet in respect of communication 
 it is otherwise; it is communicated unto more, — namely, to the Father, 
 Son, and Holy Ghost. And, therefore, if any thing be intended to 
 be concluded from hence, the proposition must be expressed accord- 
 ing to what the subject requires, as capable of communication or 
 attribution to more than one, as thus : Whoever is the only true God 
 is the Father; — which proposition these persons and their masters 
 shall never be able to prove. 
 
 I have given, in particular, these strictures thus briefly upon these 
 empty sophisms; partly because they are well removed already, and 
 partly because they are mere exscriptions out of an author not long 
 since translated into English, unto whom an entire answer may ere 
 long be returned. 
 
 That which at present shall suffice, is to give a general answer unto 
 all these cavils, with all of the same kind which the men of these 
 principles do usually insist upon. 
 
 1. " The things," they say, " which we teach concerning the Trinity^ 
 are contrary to reason;" and thereof they endeavour to give sundry 
 instances, wherein the sum of the opposition which they make unto 
 this truth doth consist. But first, I ask. What reason is it that they 
 intend ? It is their own, the carnal reason of men. By that they 
 will judge of these divine mysteries. The Scripture tells us, indeed, 
 that the " spirit of a man which is in him knows the things of a 
 man," — a man's spirit, by natural reason, may judge of natural 
 things; — " but the things of God knoweth no man, but the Spirit of 
 God," 1 Cor. ii. 11. So that what we know of these things, we must 
 receive upon the revelation of the Spirit of God merely, if the apostle 
 may be believed. And it is given unto men to know the mysteries 
 of the kingdom of God, — to some, and not to others; and unless it 
 be so given them, they cannot know them. In particular, none can 
 know the Father unless the Son reveal him. Nor will, or doth, or 
 can, flesh and blood reveal or understand Jesus Christ to be the Son 
 of the living God, unless the Father reveal him, and instruct us in 
 the truth of it. Matt. xvi. 1 7. The way to come to the acknowledg- 
 ment of these things, is that described by the apostle, Eph. iii. 14-19, 
 " For this cause I bow my knees unto the Father of our Lord Jesus 
 Christ, of whom the whole family in heaven and earth is named, 
 that he would grant you, according to the riches of his glory, to be 
 strengthened with might by his Spirit in the inner man ; that Christ 
 may dwell in your hearts by faith ; that ye, being rooted and grounded 
 in love, may be able to comprehend with all saints," etc. As also, 
 Col. ii. 2, 3, That ye might come " unto all riches of the full assurance 
 of understanding, to the acknowledgment of the mystery of God,
 
 412 THE DOCTRINE OF THE TRINITY VINDICATED. 
 
 and of tlie Father, and of Christ, in whom are hid all the treasures of 
 wisdom and knowledge." It is by faith and prayer, and through the 
 revelation of God, that we may come to the acknowledgment of these 
 things, and not by the carnal reasonings of men of corrupt minds. 
 
 2. What reason do they intend ? If reason absolutely, the reason 
 of thino-s, we grant that nothing contrary unto it is to be admitted. 
 But reason as it is in this or that man, particularly in themselves, 
 we know to be weak, maimed, and imperfect ; and that they are, and 
 all other men, extremely remote from a just and full comprehension 
 of the whole reason of things. Are they in such an estate as that 
 their apprehension shall pass for the measure of the nature of all 
 things? We know they are far from it. So that though we will not 
 admit of any thing that is contrary to reason, yet the least intimation 
 of a truth by divine revelation will make me embrace it, although it 
 should be contrary to the reason of all the Socinians in the world. 
 Reason in the abstract, or the just measure of the answering of one 
 thing unto another, is of great moment : but reason — that is, what 
 is pretended to be so, or appears to be so unto this or that man, 
 especially in and about things of divine revelation — is of very small 
 importance (of none at all) where it riseth up against the express 
 testimonies of Scripture, and these multiplied, to their mutual con- 
 firmation and explanation. 
 
 3. Many things are above reason, — that is, as considered in this or 
 that subject, as men, — which are not at all against it. It is an easy 
 thing to compel the most curious inquirers of these days to a ready 
 confession hereof, by multitudes of instances in things finite and tem- 
 porary ; and shall any dare to deny but it may be so in things 
 heavenly, divine, and spiritual ? Nay, there is no concernment of 
 the being of God, or his properties, but is absolutely above the com- 
 prehension of our reason. We cannot by searching find out God, we 
 cannot find out the Almighty to perfection. 
 
 4. The very foundation of all their objections and cavils against 
 this truth, is destructive of as fundamental principles of reason as are 
 in the world. They are all, at best, reduced to this: It cannot be 
 thus in things finite ; the same being cannot in one respect be one, 
 in another three, and the like: and therefore it is so in things infinite. 
 All these reasonings are built upon this supposition, that that which 
 Infinite can perfectly comprehend that which is infinite, — an assertion 
 absurd, foolish, and contradictory unto itself. Again ; it is the highest 
 reason in things of pure revelation to captivate our understandings 
 to the authority of the Revealer; which here is rejected. So that by 
 a loud, specious, pretence of reason, these men, by a little captious 
 sophistry, endeavour not only to countenance their unbelief, but to 
 evert the greatest principles of reason itself.
 
 OF THE PERSON OF CHRIST. 413 
 
 5. The objections these men principally insist upon, are merely 
 against the explanations we use of this doctrine, — not against the 
 primitive revelation of it, which is the principal object of our faith ; 
 which, how preposterous and irrational a course of proceeding it is, 
 hath been declared. 
 
 6. It is a rule among philosophers, that if a man, on just grounds 
 and reasons, have embraced any opinion or persuasion, he is not to 
 desert it merely because he cannot answer every objection against it. 
 For if the objections wherewith we may be entangled be not of the 
 same weight and importance with the reason on which we embraced 
 the opinion, it is a madness to forego it on the account thereof. And 
 much more must this hold amongst the common sort of Christians, 
 in things spiritual and divine. If they will let go and part with 
 their faith in any tmth, because they are not able to answer distinctly 
 some objections that may be made against it, they may quickly find 
 themselves disputed into atheism. 
 
 7. There is so great an intimation made of such an expression and 
 resemblance of a Trinity in unity in the very works of the creation, 
 as learned men have manifested by various instances, that it is most, 
 unreasonable to suppose that to be contrary to reason which many 
 objects of rational consideration do more or less present unto our 
 minds. 
 
 8. To add no more considerations of this nature, let any of the 
 adversaries produce any one argument or grounds of reason, or those 
 pretended to be such, against that that hath been asserted, that hath 
 not already been baffled a thousand times, and it shall receive an 
 answer, or a public acknowledgment, that it is indissoluble. 
 
 OF THE PERSON OF CHRIST. 
 
 The next head of opposition made by the men of this conspiracy 
 against this sacred truth, is against the head of all truth, the person 
 of our Lord Jesus Christ. The Socinians, indeed, would willingly 
 put a better face or colour upon their error about the person of Christ 
 than it will bear or endure to lie on it. For in their catechism, unto 
 this question, " Is the Lord Jesus Christ jjwrws homo, a mere man?" 
 they answer, " By no means." " How tlien? hath he a divine nature 
 also?" which is their next question. To this they say, " By no means; 
 for this is contrary to right reason." How, then, will these pretended 
 masters of reason reconcile these things ? for to us it seems, that if 
 Christ have no other nature but that of man, he is as to his nature 
 purus homo, a mere man, and no more. Why, they answer, that 
 " he is DOt a mere man, because he was bom of a virgin." Strange I
 
 414 OF THE PERSON OF CHRIST. 
 
 that that slioiild be an argument to prove him more than a man, 
 which the Scripture, and all men in their right wits, grant to be an 
 invincible reason to prove him to be a man, and, as he was born of 
 her, no more. Rom. i. 3, " Concerning his Son Jesus Christ our 
 Lord, which was made of the seed of David according to the flesh." 
 Rom. ix. 5, " Whose are the fathers, and of whom, as concerning the 
 flesh, Christ came." Gal. iv. 4, " God sent forth his Son, made of a , 
 woman, made under the law." But, say they, " He was endowed 
 with the Spirit, wrought miracles, was raised from the dead, had all 
 power given [him] in heaven and earth ; for by these degrees he became 
 to be God." But all men see that the inquiry is about the nature of 
 Christ, and this answer is about his state and condition. Now this 
 changeth not his nature on the one hand, no more than his being 
 humbled, poor, and dying, did on the other. This is the right reason 
 we have to deal withal in these men ! If a man should have inquired 
 of some of them of old, whether Melchizedek were purus homo, a 
 mere man, some of them would have said, " No, because he was the 
 Holy Ghost;" some, " No, because he was the Son of God himself;" 
 and some, " No, because he was an angel;" — for such foolish opinions 
 have men fallen into. But how sottish soever their conceptions were, 
 their answer to that inquiry would have been regular, because the 
 question and answer respect the same subject in the same respect; 
 but never any was so stupid as to answer, " He was not a mere man, 
 (that is, by nature,) because he was a priest of the high God," — which 
 respects his office and condition. Yet, such is the pretence of these 
 men about the person of Christ, to incrustate and give some colour 
 unto their foul misbelief ; as supposing that it would be much to their 
 disadvantage to own Christ only as a mere man, — though the most 
 part of their disputes that they have troubled the Christian world 
 withal have had no other design nor aim but to prove him so to be, 
 and nothmg else. I shall briefly, according to the method insisted 
 on, first lay down what is the direct revelation which is the object of 
 our faith in this matter, then express the revelation itself in the 
 Scripture testimonies wherein it is recorded ; and having vindicated 
 some one or other of them from their exceptions, manifest how the 
 doctrine hereof is farther explained, unto the edification of them that 
 believe. 
 
 That there is a second person, the Son of God, in the holy trin- 
 unity of the Godhead, we have proved before. That this person did, of 
 his infinite love and grace, take upon him our nature, — human nature, 
 — so as that the divine and human nature should become one person, 
 one Christ, God and man in one, so that whatever he doth in and about 
 our salvation, it is done by that one person, God and man, is revealed 
 unto us in the Scripture as the object of our faith: and this is that
 
 OF THE PEESON OF CHRISTT. 415 
 
 which we believe concerning the person of Christ. Whatever acts 
 are ascribed unto him, however immediately performed, in or by the 
 human nature, or in and by his divine nature, they are all the acts 
 of that one person, in whom are both these natures. That this 
 Christ, God and man, is, because he is God, and on the account of 
 what he hath done for us ashman, to be believed in, worshipped 
 with worship religious and divine, to be trusted and obeyed, this also 
 is asserted in the Scripture. And these things are, as it were, the 
 common notions of Christian religion, — the common principles of our 
 profession, which the Scriptures also abundantly testify unto. 
 
 Isa. vii. 14, " Behold, a virgin shall conceive, and bear a son, and 
 shall call his name Immanuel;" that is, he shall be God with us, or 
 God in our nature. Not that that should be his name whereby he 
 should be called in this world ; but that this should be the condition 
 of his person, — he should be " God with us," God in our nature. So 
 are the words expounded. Matt i. 20-23, " That which is conceived 
 in her is of the Holy Ghost. And she shall bring forth a son, and 
 thou shalt call his name Jesus ; for he shall save his people from their 
 sins. Now all this was done, that it might be fulfilled which was 
 spoken of the Lord by the prophet, saying, Behold, a virgin shall be 
 with child, and shall bring forth a son, and they shall call his name 
 Emmanuel ; which, being interpreted, is, God with us." His name 
 whereby he was to be called, was Jesus; that is, a Saviour. And 
 thereby was accomplished the prediction of the prophet, that he should 
 be Immanuel; which, being interi^reted, is, " God with us."' Now, a 
 child born to be " God with us," is God in that child taking our 
 nature upon him ; and no otherwise can the words be understood. 
 
 Isa. ix. 6, " Unto us a child is bom, unto us a son is given : and 
 his name shall be called The mighty God." The child that is born, 
 the son that is given, is the mighty God ; and as the mighty God, 
 and a child bom, or son given, he is the Prince of Peace, as he is 
 there called, or our Saviour. 
 
 John i. 14, "The Word was made flesh." That the Word was 
 God, who made all things, he had before declared. Now, he afSrms 
 that this Word was made flesh. How? converted into flesh, into a 
 man, so that he who was God ceased so to be, and was turned or 
 changed into flesh, — that is, a man? Besides that this is utterly im- 
 possible, it is not aflirmed. For the Word continued the Word still, 
 although he was " made -flesh," or "made of a woman," as it is else- 
 where expressed, — or made of the seed of Davixi, — or took our flesh 
 or nature to be his own. Himself continuing God, as he was, became 
 man also, which before he was not. " The Word was made flesh ;" 
 this is that which we believe and assert in this matter. 
 
 See John iil 13, 31, vi. 62, xvi. 28. All which places assert the
 
 41 6 OF THE PERSON OF CHRIST. 
 
 person of Clirist to have descended from heaven in the assumption of 
 human nature, and ascended into heaven therein [in that nature] 
 being assumed ; and to have been in heaven as to his divine nature, 
 when he was on the earth in the flesh that he had assumed. 
 
 Acts XX. 28, " Feed the church of God,^ which he hath purchased 
 with his own blood." The person spoken of is said to be God abso- 
 lutely, — " the clmrch of God." And this God is said to have blood of 
 his own ; — the blood of Jesus Christ, being the blood of him that was 
 God, though not the blood of hmi as God ; for God is a spirit. And 
 this undeniably testifies to the unity of his person as God and man. 
 
 Rom. i. 3, 4, " Concerning his Son Jesus Christ our Lord, who was 
 made of the seed of David according to the flesh ; and declared to be 
 the Son of God with power, according to the spirit of holiness, by the 
 resurrection from the dead." Eom. ix. 5, " Whose are the fathers, 
 and of whom, as concerning the flesh, Christ came, who is over all, 
 God blessed for ever. Amen." This is all we desire that we may 
 believe without disturbance from the clamours of these men, — namely, 
 that the same Christ, as concerning the flesh, came of the fathers, of 
 David, and, in himself, is over all, God blessed for ever. This the 
 Scripture asserts plainly; and why we should not believe it firmly, 
 let these men give a reason when they are able. 
 
 Gal. iv. 4, " God sent forth his Son made of a woman." He was 
 his Son, and was made of a woman, according as he expresses il^ 
 Heb. X. 5, " A body hast thou prepared me;" as also, Bom. viii. 3. 
 
 Phil. ii. 5-7, " Let this mind be in you, which was also in Christ 
 Jesus: who, being in the form of God, thought it not robbery to be 
 equal with God : but made himself of no reputation, and took upon 
 him the form of a servant, and was made in the likeness of men." 
 It is the same Christ that is spoken of And it is here affirmed of 
 him, that he was " in the form of God, and thought it not robbery to 
 be equal with God." But is this all? Is this Jesus Christ God only? 
 doth he subsist only in the form or nature of God? No; saith tho 
 apostle, " He took upon him the form of a servant, was made in the 
 hkeness of men, and was found in fashion as a man." That his being 
 truly a man is expressed in these words our adversaries deny not ; 
 and we therefore believe that the same Jesus Christ is God also, be- 
 cause that is no less plainly expressed. 
 
 1 Tim. iii. 16, " And without controversy great is the mystery of 
 godliness: God^ was manifest in the flesh, justified in the Spirit, seen 
 
 ' It involves a critical discussion of long standing, whether Kv^ieu or euu is the 
 proper reading in this passage. By some recent editors of critical editions of tho 
 Greek Testament— Scholz, for instance— e£»5 is retained. Adhuc sub judice lis 
 est.— Ed. 
 
 ' Since tlie days of Owen, this reading has been the subject of protracted and 
 sitting discussion. At one time the current of opinion had set in against e»<<
 
 OF THE PERSON OF CHRIST. 417 
 
 of angela" It is a mystery, indeed ; under which name it is de spised 
 now and reproached ; nor are we allowed so to call it, but are reflected 
 on as flying to mysteries for our defence. But we must take leave to 
 speak in this matter according to His directions without whom we 
 cannot speak at all. A mystery it is, and that a great mystery ; and 
 that confessedly so, by all that do believe. And this is, that " God 
 was manifested in the flesh." That it is the Lord Christ who is 
 spoken of, every one of the ensuing expressions do evince : " Justi- 
 fied in the Spirit, seen of angels, preached unto the Gentiles, believed 
 on in the world, received up into glory." And this, also, is the sub- 
 stance of what we believe in this matter, — namely, that Christ is God 
 manifest in the flesh ; which we acknowledge, own, and believe to be 
 true, but a great mystery, — ^yet no less great and sacred a truth not- 
 withstanding. 
 
 Heb. ii. 14, "Forasmuch then as the children are partakers of 
 flesh an4 blood, he also himself likewise took part of the same." 
 Verse 1 6, " For verily he took not on him the nature of angels ; but 
 he took on him the seed of Abraham." And this plainly affirms his 
 pre-existence unto that assumption of our nature, and the unity of his 
 person in it being so assumed. 
 
 1 John iii. 16, " Hereby perceive we the love of God, because he 
 laid down his life for us." He who was God laid down for a season 
 and parted with that hfe which was his own, in that nature of ours 
 which he had assumed. And that taking of our nature is called his 
 " coming in the flesh ;" which whoso denies, is " not of God, but is the 
 spirit of Antichrist," chap. iv. 3. 
 
 These are some of the places wherein the person of Christ is re- 
 vealed unto our faith, that we may believe on the Son of God, and 
 have eternal life. 
 
 The method formerly proposed would require that I should take 
 off the general objections of the adversaries against this divine reve- 
 lation, as also vindicate some peculiar testimonies from their excep- 
 tions; but because a particular opposition unto this truth hath not, 
 as yet, publicly and directly been maintained and managed by any 
 that I know of among ourselves, though the denial of it be expressly 
 included in what they do affirm, I shall leave the farther confirma- 
 tion thereof unto some otlier occasion, if it be offered, and it be 
 judged necessary. 
 
 And this is that which the faith of believers rests in, as that which 
 is plainly revealed unto them, — namely, that Jesus Christ is God and 
 man in one person; and that all his actings in their behalf are the 
 
 as the reading, and the preference was given to «. The results of later criticism 
 decidedly converge in proof that tlie text as it stands in the received version is 
 correct. — Ed. 
 
 VOL. II. 27
 
 418 OF THE PERSON OF CHRIST. 
 
 actings of him who is God and man ; and that this Son of God, God 
 and man, is to be beheved in by them, and obeyed, that they [may] 
 have eternal hfe. 
 
 What is farther added unto these express testimonies, and the full 
 revelation of the truth contained in them in this matter, in way of 
 explication educed from them, and suitable unto them, to the edifi- 
 cation of the church, or information of the minds of believers in the 
 right apprehension of this great mystery of God manifested in the 
 flesh, may be reduced to these heads : — 
 
 1. That the person of the Son of God did not, in his assuming human 
 nature to be his own, take a?i individual person of any one into a 
 near conjunction with himself, but preventing the personal subsist- 
 ence of human nature in that flesh which he assumed, "he gave it its 
 subsistence in his own person ; whence it hath its individuation and 
 distinction from all other persons whatever. This is the personal union. 
 The divine and human nature in Christ have but one pergonal sub- 
 sistence; and so are but one Christ, one distinct personal principle of 
 all operations, of all that he did or doth as mediator. And this un- 
 deniably follows from what is declared in the testimonies mentioned. 
 For the Word could not be made flesh, nor could he take on him 
 the seed of Abraham, nor could the mighty God be a child bom and 
 given unto us, nor could God shed his blood for his church, but that 
 the two natures so directly expressed must be united in one person; 
 for otherwise, as they are two natures still, they would be two per- 
 sons also. 
 
 2. Each nature thus united in Christ is entire, and preserves unto 
 itself its own natm-al properties. For he is no less perfect God for 
 being made man; nor no less a true, perfect man, consisting of soul 
 and body, with all their essential parts, by that nature's being taken 
 into subsistence with the Son of God. His divine nature still con- 
 tinues immense, omniscient, omnipotent, infinite in hohness, etc. ; his 
 human nature, finite, limited, and, before its glorification, subject to 
 all infirmities of life and death that the same nature in others, abso- 
 lutely considered, is obnoxious unto. 
 
 3. In each of these natures he acts suitably unto the essential pro- 
 perties and principles of that nature. As God, he made all things, 
 upholds all things by the word of his power, fills heaven and earth, 
 etc.; as man, he Hved, hungered, suffered, died, rose, ascended into 
 heaven: yet, by reason of the union of both these natures in the 
 same person, not only his own person is said to do all these things, 
 but the person expressed by the name which he hath on the account 
 of one nature, is said to do that which he did only in the other. So 
 God is said to " redeem his church with his own blood," and to "lay 
 down his life for us:" and the Son of man to be m heaven when he
 
 OF THE SATISFACTION OF CHRIST. 419 
 
 was on the earth; all because of the unity of his person, as was de- 
 clared. And these things do all of them directly and undeniably 
 flow from what is revealed concerning his person, as before is de- 
 clared. 
 
 OF THE SATISFACTION OF CHRIST. 
 
 The last thing to be inquired into, vipon occasion of the late oppo- 
 sition to the great fundamental truths of the gospel, is the satisfac- 
 tion of Christ. And the doctrine hereof is such as, I conceive, needs 
 rather to be explained than vindicated. For it being the centre 
 wherein most, if not all, the lines of gospel promises and precepts 
 do meet, and the great medium of all our communion with God in 
 faith and obedience, the gi-eat distinction between the religion of 
 Christians and that of all others in the world, it will easily, on a 
 due proposal, be assented unto by all who would be esteemed dis- 
 ciples of Jesus Christ. And whether a parcel of insipid cavils may 
 be thousfht sufficient to obliterate the revelation of it, men of sober 
 minds will judge and discern. 
 
 For the term of satisfaction, we contend not about it. It doth, 
 indeed, properly express and connote that great effect of the death of 
 Christ which, in the cause before us, we plead for. But yet, be- 
 cause it belongs rather to the explanation of the truth contended for, 
 than is used expressly in the revelation of it, and because the right 
 understanding of the word itself depends on some notions of law that 
 as yet we need not take into consideration, I shall not, in this entrance 
 of our discourse, insist precisely upon it, but leave it as the natural 
 conclusion of what we shall find expressly declared in the Scripture. 
 Neither do I say this as though I did decline the word, or the right 
 use of it, or what is properly signified by it, but do only cast it into its 
 proper place, answerable unto our method and design in the whole of 
 this brief discourse. 
 
 I know some have taken a new way of expressing and declaring 
 the doctrine concerning the mediation of Christ, with the causes and 
 ends of his death, which they think more rational than that usually 
 insisted on: but, as what I have yet heard of or seen in that kind, 
 hath been not only un scriptural, but also very UTational, and most 
 remote from that accuracy whereunto they pretend who make use of 
 it; so, if they should pubUsh their conceptions, it is not improbable 
 but that they may meet with a scholastical examination by some 
 hand or other. 
 
 Our present work, as hath been often declared, is for the establish- 
 ment of the faith of them who may be attempted, if not brought 
 into danger, to be seduced by the sleights of some who lie La wait to
 
 420 OF THE SATISFACTION OF CHRIST. 
 
 deceive, and the clamours of others who openly drive the sanie dc« 
 sign. What, therefore, the Scripture plainly and clearly reveals iu 
 this matter, is the subject of our present inquiry. And either in so 
 doing, as occasion shall be offered, we shall obviate, or, in the close 
 of it remove, those sophisms that the sacred truth now proposed to 
 consideration hath been attempted withal. 
 
 The sum of what the Scripture reveals about this great truth, com- 
 monly called the " satisfaction of Christ," may be reduced unto these 
 ensuing heads : — 
 
 First. That Adam, being made upright, sinned against God; and 
 all mankind, all his posterity, in him: — Gen. i. 27, " So God created 
 man in his own image, in the image of God created he him ; male 
 and female created he them." Chap. iii. 1 1, " And he said. Who told 
 thee that thou wast naked? hast thou eaten of the tree whereof I 
 commanded thee that thou shouldest not eat?" Eccles. vii. 29, " Lo, 
 this only have I found, that God made man upright; but they have 
 sought out many inventions.'' Rom. v. 1 2, " Wherefore, as by one 
 man sin entered into the world, and death by sin; and so death passed 
 upon all men, for that all have sinned." Verse 18, " Therefore, as 
 by the offence of one judgment came upon all men to condemnation." 
 Verse 19, " By one man's disobedience many were made sinners." 
 
 Secondly. That, by this sin of our first parents, all men are brought 
 into an estate of sin and apostasy from God, and of enmity unto 
 Jiim, : — Gen. vi. 5, " God saw that the wickedness of man was great 
 in the earth, and that every imagination of the thoughts of his heart 
 was only evil continually." Ps. li. 5, " Behold, I was shapen in ini- 
 quity; and in sin did my mother conceive me." Rom. iii. 23, " For 
 all have sinned, and come short of the glory of God." Chap. viii. 7, 
 " The carnal mind is enmity against God : for it is not subject to the 
 law of God, neither indeed can be." Eph. iv. 18, " Having the un- 
 derstanding darkened, being alienated from the life of God, through 
 the ignorance that is in them, because of the blindness of their heart," 
 chap. ii. 1; Col. ii. 13. 
 
 Thirdly. That m this state all men continue in sin against God, 
 nor of themselves can do otherwise: — Rom. iii. 10-12, " There is 
 none righteous, no, not one: there is none that understandeth, there 
 is none that seeketh after God. They are all gone out of the way, 
 they are together become unprofitable; there is none that doeth good, 
 no, not one." 
 
 Fourthly, That the justice and holiness of God, as he is the 
 supreme governor and judge of all the world, require that sin be 
 punished : — Exod. xxxiv. 7, " That will by no means clear the guilty." 
 Josh. xxiv. 19, " He is a holy God; he is a jealous God ; he will not 
 forgive your transgressions nor your sins." Ps. v. 4-6, " For thou art
 
 Oj? the satisfaction of CHRIST, 421 
 
 not a God that hath pleasure in wickedness: neither shall evil dwell 
 with, thee The foolish shall not stand in thy sight : thou hatest all 
 workers of iniquity. Thou shalt destroy them that speak leasing/' 
 Hab. i. 13, " Thou art of purer eyes than to behold evil, and canst 
 not look upon iniquity." Isa. xxxiii. 14, " Who among us shall dwell 
 with the devouring fire? who among us shall dwell with everlasting 
 burnings?" Rom. i. 32, " Who knowing the judgment of God, that 
 they which commit such things are worthy of death." Chap. iii. 5, 6, 
 " Is God unrighteous who taketh vengeance? (I speak as a man) God 
 forbid: for then how shall God judge the world?" 2 Thess. i. 6, " It 
 is a righteous thing with God to recompense tribulation to them that 
 trouble you." Heb. xii. 29, " For our God is a consuming fire;" fi'om 
 Deut. iv. 24. 
 
 Fifthly. That God, hath also engaged his veracity and faithfulness 
 in the sanction of the law, not to leave sin unpunished : — Gen. ii. 1 7, 
 " In the day thou eatest thereof thou shalt surely die." Deut. xxvii. 
 26, " Cursed be he that confirmeth not all the words of this law to 
 do them." In this state and condition, mankind, had they been left 
 without divine aid and help, must have perished eternally. 
 
 Sixthly. That God out of his infinite goodness, grace, and love to 
 mankind, sent his only Son to save and deliver them out of this 
 condition: — Matt. i. 21, " Thou shalt call his name Jesus; for he shall 
 save his people from their sins." John iii. 16, 17, " God so loved the 
 world, that he gave his only begotten Son, that whosoever believeth 
 in him should not perish, but have everlasting life. For God sent not 
 his Son into the world to condemn the world, but that the world 
 through him might be saved." Rom. v. 8, '' God commendeth his 
 love toward us, in that, while we were yet sinners, Christ died for us." 
 1 John iv. 9, " In this was manifested the love of God toward us, 
 because God sent his only begotten Son into the world, that we might 
 live through him." Verse 10, " Herein is love, not that w^e loved 
 God, but that he loved us, and sent his Son to be the propitiation for 
 our sins." 1 Thess. i. 10, " Even Jesus, which delivered us from the 
 wrath to come.^' 
 
 Seventhly. That this love was the same in Father and Son, acted 
 distinctly in the manner that shall be afterward declared; so, vain are 
 the pretences of men, who, from the love of the Father in this mat- 
 ter, would argue against the love of the Son, or on the contrary. 
 
 Eighthly. That the way, in general, whereby the Son of God, being 
 incarnate, was to save lost sinners, was hy a substitution of himself, 
 according to the design and appointment of God, in the room of 
 those whom he was to save: — 2 Cor. v. 21, " He hath made him to 
 be sin for us, who knew no sin; that we might become the righteous- 
 ness of God in him." Gal. iii. 13, " Christ hath redeemed us from
 
 422 OF THE SATISFACTION OF CHRIST, 
 
 the curse of the law, beuig made a curse for us." Rom. v. 7, 8, " For 
 scarcely for a righteous man will one die ; yet peradventure for a good 
 man some would even dare to die. But God commendeth his love 
 toward us, in that, while Ave were yet sinners, Christ died for us." 
 Chap. viii. 3, " For what the law could not do, in that it was weak 
 through the flesh, God sending his own Son in the likeness of sinful 
 flesh, and for sin, condemned sin in the flesh ; that the righteousness 
 of the law might be fulfilled in us." 1 Pet. ii. 24, " Who his own 
 self bare our sins in his own body on the tree." Chap. iii. 18, " For 
 Christ also hath once suffered for sins, the just for the unjust, that he 
 might bring us to God." All these expressions undeniably evince a 
 substitution of Christ as to suffering in the stead of them whom he 
 was to save ; which, in general, is all that we intend by his satisfaction, 
 — namely, that he was made " sin for us," a " curse for us," " died 
 for us," that is, in our stead, that we might be saved from the wrath 
 to come. And all these expressions, as to their true, genuine import- 
 ance, shall be vindicated as occasion shall require. 
 
 Ninthly. This way of his saving sinners is, in particular, several 
 ways expressed in the Scripture. As, — 
 
 1 . That he offered himself a sacrifice to God, to make atonement 
 for our sins; and that in his death and sufferings: — Isa. liii. 10, 
 " When thou shalt make his soul an offering for sin." John i. 29, 
 '• Behold the Lamb of God, who taketh away the sin of the world." 
 Eph. V. 2, " Christ hath loved us, and hath given himself for us an 
 offering and a sacrifice to God for a sweet-smelling savour." Heb. 
 il 1 7, Was " a merciful high priest in things pertaining to God, to 
 make reconciliation for the sins of the people." Chap. ix. 1 1-14, " But 
 Christ being come an high priest of good things to come, by a greater 
 and more perfect tabernacle, not made with hands, that is to say, not 
 of this building ; neither by the blood of goats and calves, but by his 
 own blood, he entered in once into the holy place, having obtained 
 eternal redemption for us. For if the blood of bulls," etc., " how 
 much more shall the blood of Christ, who through the eternal Spirit 
 offered himself without spot to God, purge your consciences from 
 dead works ?" 
 
 2. That he redeemed us by paying a price, a ransom, for our re- 
 demption: — Mark x. 45, "The Son of man came to give his life a 
 ransom for many." 1 Cor. vi. 20, vii. 23, " For ye are bought with a 
 price." 1 Tim. ii. 6, " Who gave himself a ransom for all, to be 
 testified in due time." Tit. ii. 14, " Who gave himself for us, that 
 he might redeem us from all iniquity." 1 Pet. i. 18, 19, " For ye 
 were not redeemed with corruptible things, as silver and gold ; but 
 with the precious blood of Christ, as of a lamb without blemish and 
 without spot."
 
 OF THE SATISFACTION OF CHRIST. -423 
 
 3. That he hare our sins, or the punishment due unto them • — Isa 
 liii. 5, 6, " He was wounded for our transgressions, he was bruised for 
 our iniquities; the chastisement of our peace wals upon him, and with 
 his stripes we are healed. All we like sheep have gone astray ; we 
 have turned every one to his own Avay ; and the Lord hath laid on him 
 the iniquity of us all." Verse 11, " For he shall bear their iniqui- 
 ties." 1 Pet. ii. 24, " Who his own self bare our skis m his own 
 body on the tree." 
 
 4 That he answered the law and the penalty of it: — Rom. viii. 
 3, 4, " God sending his own Son in the likeness of sinful flesh, and 
 for sin, condemned sin in the flesh ; that the righteousness of the law 
 might be fulfilled in us." Gal. iii. 13, " Christ hath redeemed us 
 from the curse of the law, being made a curse for us." Chap. iv. 4, 5, 
 " God sent forth his Son, made of a woman, made under the law, to 
 redeem them that were under the law." 
 
 5. That he died for sin, and sinners, to expiate the one, and in 
 the stead of the other: — Rom. iv. 25, " He was delivered for our 
 offences." Chap. v. 10, " When we were enemies, we were reconciled 
 to God by the death of his Son." 1 Cor. xv. 3, " Christ died for our 
 sins according to the Scriptures." 2 Cor. v. 14, "For the love of 
 Christ constraineth us; because we thus judge, that if one died for all, 
 then were all dead," 1 Thess. v. 9, 10. 
 
 6. Hence, on the part of God it is affirmed, that " he spared him 
 not, but delivered him up for us all," Rom. viii. 32 ; and caused " all 
 our iniquities to meet upon him," Isa. liii. 6. 
 
 7. The effect hereof was, — 
 
 (1.) That the righteousness of God ivas glorified. Rom. iii. 25, 26, 
 " Whom God hath set forth to be a propitiation through faith in his 
 blood, to declare his righteousness for the remission of sins." (2.) 
 The law fulfilled and satisfied, as in the places before quoted, chap, 
 viii. 3, 4; Gal. iii. 13, iv. 4, 5. (3.) God reconciled. 2 Cor. v. 
 18, 19, " God was in Christ reconcihng the world unto himself, not 
 imputing their trespasses unto them." Heb. ii. 1 7, " He made re- 
 conciliation for the sins of the people." (4.) Atonement ivas made 
 for sin. Rom. v. 11, "By whom we have now received the atonement ; " 
 and peace was made with God. Eph. ii. 14, 16, " For he is our peace, 
 
 who hath made both one, that he might reconcile both unto God 
 
 in one body by the cross, having slain the enmity thereby." (5.) [He] 
 made an end of sin. Dan. ix. 24, " To finish the transgression, and to 
 make an end of sins, and to make reconciliation for iniquity, and to 
 bring in everlasting righteousness." The glory of God in all these 
 things being exalted, himself was well pleased, righteousness and ever- 
 lasting redemption, or salvaXion, purchased for sinners, Heb. ix. 14, 
 For in that " the chastisement of our peace was upon hira," and that
 
 42-4 OF THE SATISFACTION OF CHRIST. 
 
 "by his stripes we are healed," he being punished that we might go 
 free, himself became a captain of salvation unto all that do obey him. 
 I have fixed on these particidars, to give every ordinary reader an 
 instance how fully and plainly what he is to believe in this matter 
 is revealed in the Scripture. And should I produce all the testi- 
 monies which expressly give witness unto these positions, it is known 
 how great a part of the Bible must be transcribed. And these are 
 the things which are indispensably required of us to believe, that we 
 may be able to direct and regulate our obedience according to the 
 mind and will of God. In the explanation of this doctrine unto 
 farther edification, sundry things are usually insisted on, which ne- 
 cessarily and infallibly ensue upon the propositions of Scripture before 
 laid down, and serve to beget in the minds of believers a due appre- 
 hension and right understanding of them ; as, — 
 
 1. That God in this matter is to be considered as the chief, supreme, 
 absolute rector and governor of all, — as the Lord of the law, and of 
 sinners ; but yet so as an offended ruler : not as an offended person, 
 but as an offended ruler, who hath right to exact punishment upon 
 transgressors, and whose righteousness of rule requires that he should 
 so do 
 
 2. That because he is righteous and holy, as he is the supreme 
 Judge of all the world, it is necessary that he do right in the punish- 
 ing of sin ; without which the order of the creation cannot be pre- 
 served. For sin being the creature's deduction of itself from the 
 order of its dependence upon, and obedience unto, the Creator and 
 supreme Lord of all, without a reduction of it by punishment, confu- 
 sion would be brought into the whole creation. 
 
 8. That whereas the law, and the sanction of it, is the moral or 
 declarative cause of the punishment of sin, and it directly obligeth 
 the sinner himself unto punishment; God, as the supreme ruler, dis- 
 penseth, not with the act of the law, but the immediate object, and 
 substitutes another sufferer in the room of them who are principally 
 liable unto the sentence of it, and are now to be acquitted or freed ; — 
 that so the law may be satisfied, requiring the punishment of sin; 
 justice exalted, whereof the law is an effect ; and yet the sinner saved. 
 
 4. That the person thus substituted was the Son of God incarnate, 
 who had power so to dispose of himself, with will and readiness for 
 it; and was, upon the account of the dignity of his person, able to 
 answer the penalty which all others had incurred and deserved. 
 
 5. That God, upon his voluntary susception of this ofiice, and con- 
 descension to this work, did so lay our sins, in and by the sentence 
 of the law, upon him, that he made therein full satisfaction for what- 
 ever legally could be charged on them for whom he died or suffered. 
 
 6. That the special way, terms, and conditions, whereby and
 
 OF THE SATISFACTION OF CHRIST. 425 
 
 ■wherein sinners may be interested in tbis satisfaction made by Cbrist, 
 are determined by the will of God, and declared in the Scripture. 
 
 These, and the like things, are usually insisted on in the explica- 
 tion or declaration of this head of our confession ; and there is not 
 any of them but may be sufficiently confinned by divine testimonies. 
 It may also be farther evinced, that there is nothing asserted in them, 
 but what is excellently suited unto the common notions which man- 
 kind hath of God and his righteousness; and that in their practice 
 they answer the light of nature and common reason, exemplified in 
 sundry instances among the nations of the world. 
 
 I shall therefore take one argument from some of the testimonies 
 before produced in the confirmation of this sacred truth, and proceed 
 to remove the objections that are commonly bandied against it. 
 
 If the Lord Christ, according to the will of the Father, and by his 
 own counsel and choice, was substituted, and did suhstitute himself, 
 as the mediator of the covenant, in the room and in the stead of 
 sinners, that they might be saved, and therein bare their sins, or the 
 punishment due unto their sins, by undergoing the curse and penalty 
 of the law, and therein also, according to the will of God, offered up 
 himself for a propitiatory, expiatory sacrifice, to make atonement for 
 sin, and reconciliation for sinners, that the justice of God being ap- 
 peased, and the law fulfilled, they might go free, or be delivered from 
 the wrath to come; and if therein, also, he paid a real satisfactoiy 
 price for their redemption ; then he made satisfaction to God for sin : 
 for these are the things that we intend by that expression of satis- 
 faction. But now all these things are openly and fully witnessed 
 unto in the testimonies before produced, as may be observed by suit- 
 ing some of them unto the several particulars here asserted : — 
 
 As, 1. What was done in this matter, was from the will, purpose, 
 and love of God the Father, Ps. xl. 6-8; Heb. x. 5-7; Acts iv. 28; 
 John iii. 1 6 ; Eom. viiL 8. 
 
 2. It*was also done by his own voluntary consent, Phil, il 6-8. 
 
 3. He was substituted, and did substitute himself, as the mediator 
 of the covenant, in the room and stead of sinners, that they may be 
 saved, Heb. x. 5-7, vii. 22; Rom. iii. 25, 26, v. 7, 8. 
 
 4. And he did therein bear their sins, or the punishment due to 
 their sins, Isa. liii. 6, 11; 1 Pet. ii. 24. And this, — 
 
 5. By undergoing the curse and penalty of the law, Gal. iii. 13; 
 or the punishment of sin required by the law, 2 Cor. v. 21 ; Rom. 
 viii. 3. 
 
 6. Herein, also, according to the will of God, he offered up him- 
 self a propitiatory and expiatory sacrifice, to make atonement for sin 
 and reconciliation for sinners, Eph. v. 6 ; Rom. v. 6 ; Heb. ix. 
 11-14 J — which he did, that the justice of God being satisfied, and
 
 426 OF TUE SATISFACTION OF CHRIST. 
 
 tlie law fulfilled, sinners might bo freed from the wrath to come, 
 Rom. iii. 25; 1 Thess. i. 10. 
 
 7. And hereby also he paid a real price of redemption for sin and 
 sinners, 1 Pet. i. 18, 19; 1 Cor. vi. 20. These are the things which 
 we are to believe concerning the satisfaction of Christ. And our ex- 
 plication of this doctrine we are ready to defend when called there- 
 unto. 
 
 The consideration of the objections which are raised against this 
 great fundamental truth shall close this discourse. And they are of 
 two sorts: — First, In general, to the whole doctrine, as declared, or 
 some of the more signal heads or parts of it. Secondly, Particular 
 instances in this or that supposal, as consequences of the doctrine as- 
 serted. And, in general, — 
 
 First, they say, " This is contrary to, and inconsistent with, the 
 love, grace, mercy, and goodness of God, which are so celebrated in 
 the Scripture as the principal properties of his nature and acts of 
 his will wherein he will he glorified; — especially contrary to the 
 freedom of forgiveness^ which we are encouraged to expect, and 
 comm,anded to believe." And this exception they endeavour to firm 
 by testimonies that the Lord is good and gracious, and that he doth 
 freely forgive us our sins and trespasses. 
 
 Ans. 1. I readily grant that whatever is really contrary to the 
 grace, goodness, and mercy of God, whatever is inconsistent with the 
 free forgiveness of sin, is not to be admitted; for these things are 
 fully revealed in the Scripture, and must have a consistency with 
 whatever else is therein revealed of God or his will. 
 
 2. As God is good, and gracious, and merciful, so also he is holy, 
 righteous, true, and faithful. And these things are no less revealed 
 concerning him than the others; and are no less essential properties 
 of his nature than his goodness and grace. And as they are all es- 
 sentially the same in him, and considered only under a different 
 habitude or respect, as they are exerted by acts of his will; 'so it be- 
 longs to his infinite wisdom, that the effects of them, though divers, 
 and produced by divers ways and means, may no way be contrary 
 one to the other, but that mercy be exercised without the prejudice 
 of justice or holiness, and justice be preserved entire, without any 
 obstruction to the exercise of mercy. 
 
 3. The grace and love of God, that in this matter the Scripture re- 
 veals to be exercised in order unto the forgiveness of sinners, con- 
 sists principally in two things: — (1.) In his holy eternal purpose of 
 providing a relief for lost sinners. He hath done it, " to the praise of 
 the glory of his grace," Eph. i. 6. (2.) In the sending his Son in the 
 pursuit and for the accomplishment of the holy purpose of his will 
 and grace. Herein most eminently doth the Scripture celebrate the
 
 OF THE SATISFACTION OF CHRIST. 427 
 
 love, goodness, and kindness of God, as tliat whereby, in infinite 
 and for ever to be adored wisdom and grace, he made way for the 
 forgiveness of our sins. John iii. 16, " God so loved the world, that 
 he gave his only begotten Son." Kom. iii. 25, "Whom God hath set 
 forth to be a propitiation through faith in his blood."' Rom. v. 8, 
 " God commendeth his love toward us, in that, while we were yet 
 sinners, Christ died for us." Tit. iii. 4; 1 John iv. 9, 10. Herein 
 consists that ever to be adored love, goodness, grace, mercy, and con- 
 descension of God. Add hereunto, that, in the act of causing our 
 iniquities to meet on Christ, wherein he immediately intended the 
 declaration of his justice, Rom iii. 25, — " not sparing him, in deliver- 
 ing him up to death for us all," Rom. viii. 32, — there was a blessed 
 harmony in the highest justice and most excellent grace and mercy. 
 This grace, this goodness, this love of God towards mankind, towards 
 sinners, our adversaries in this matter neither know nor understand; 
 and so, indeed, what lies in them, remove the foundation of the whole 
 gospel, and of all that faith and obedience which God requires at 
 our hands. 
 
 4. Forgiveness, or the actual condonation of sinners, the pardon 
 and forgiveness of sins, is free; but yet so as it is everywhere re- 
 strained unto a respect unto Christ, unto his death and blood-shed- 
 ding. Eph. i. 7, "We have redemption through his blood, the 
 forgiveness of sins." Chap. iv. 32, "God for Christ's sake hath 
 forgiven you." Rom. iii. 25, 26, " God hath set him forth to be a 
 propitiation through faith in his blood, to declare his righteousness 
 for the remission of sins." It is absolutely free in respect of all 
 immediate transactions between God and sinners. 
 
 (1.) Free on the part of God. 
 
 [1.] In the eternal purpose of it, when he might justly have suf- 
 fered all men to have perished under the guilt of their sins. [2.] 
 Free in the means that he used to effect it, unto his glory. \st. In 
 the sending of his Son ; and, 2dly. In laying the punishment of our 
 sin upon him.- ^dly. In his covenant with him, that it should be 
 accepted on our behalf 4:thly. In his tender and proposal of it by 
 the gospel unto sinners, to be received without money or without 
 price. 5t]ily. In the actual condonation and pardon of them that do 
 believe. 
 
 (2.) It is free on the part of the persons that are forgiven ; in that, 
 [1.] It is given and granted to them, without any satisfaction made 
 by them for their former transgressions. [2.] Without any merit to 
 purchase or procure it. [3.] Without any penal, satisfactory suffering 
 here, or in a purgatory hereafter. [4.] Without any expectation of a 
 future recompense; or that, being pardoned, they should then make 
 or give any satisfaction for what they had done before. And as any
 
 428 OF THE SATISFACTION OF CHRIST. 
 
 of tliese tilings would, so nothing else can, impeach the freedom of 
 pai-don and forgiveness. Whether, then, we respect the pardoner or 
 the pardoned, pardon is every way free, — namely, on the part of God 
 who forgives, and on the part of sinners that are forgiven. If God 
 now hath, besides all this, provided himself a lamb for a sacrifice; if 
 he hath, in infinite wisdom and grace, found out a way thus freely 
 to foi'give us our sins, to the praise and glory of his own holiness, 
 righteousness, and severity against sin, as well as unto the unspeak- 
 able advancement of that grace, goodness, and bounty which he im- 
 mediately exerciseth in the pardon of sin; are these men's eyes evil, 
 because he is good ? Will they not be contented to be pardoned, 
 unless they may have it at the rate of despoiling God of his holiness, 
 truth, righteousness, and faithfulness? And as this is certainly done 
 by that way of pardon which these men propose, no reserve in the 
 least being made for the glory of God in those holy properties of his 
 nature which are immediately injured and opposed by sin; so that 
 pardon itself, which they pretend so to magnify, having nothing to 
 influence it but a mere arbitrary act of God's will, is utterly de- 
 based from its own proper worth and excellency. And I shall will- 
 ingly undertake to manifest that they derogate no less from grace 
 and mercy in pardon, than they do from the righteousness and holi- 
 ness of God, by the forgiveness which they have feigned ; and that in 
 it both of them are perverted and despoiled of all their glory. 
 
 But they yet say, " If God can freely pardon sin, ivhy doth he 
 not do it without satisfaction'? Tf he cannot, he is weaker and 
 more imperfect than man, who can do so." 
 
 Ans. 1. God cannot do many things that men can do; — not that 
 he is more imperfect than they, but he cannot do them on the ac- 
 count of his perfection. He cannot lie, he cannot deny himself, he 
 cannot change ; which men can do, and do every day. 
 
 2. To pardon sin without satisfaction, in him who is absolutely 
 holy, righteous, true, and faithful, — the absolute, necessary, supreme 
 Governor of all sinners, — the author of the law, and sanction of it, 
 wherem punishment is threatened and declared, — is to deny himself, 
 and to do what one infinitely perfect cannot do. 
 
 3. I ask of these men, why God doth not pardon sins freely, with- 
 out requiring faith, repentance, and obedience in them that are par- 
 doned; yea, as the conditions on which they may be pardoned? For, 
 seeing he is so infinitely good and gracious, cannot he pardon men with- 
 out prescribing such terms and conditions unto them as he knoweth 
 that men, and that incomparably the greatest number of them, will 
 never come up unto, and so must of necessity perish for ever? Yea, 
 but they say, " This cannot be: neither doth this impeach the freedom 
 of pardon; for it is certain that God doth prescribe these things, and
 
 OF THE SATISFACTION OF CHRIST. 429 
 
 yet he pardoneth/reeZ?/; and it would altogether unbecome the holy 
 God to pardon sinners that continue so to live and die in their sins/' 
 But do not these men see that they have hereby given away their 
 cause which they contend for? For, if a prescription of sundry things 
 to the sinner himself, without which he shall not be pardoned, do not 
 at all impeach, as they say, the freedom of pardon, but God may be 
 said freely to pardon sin notwithstanding it ; how shall the receiving 
 of satisfaction by another, nothing at all being required of the sinner, 
 have the least appearance of any such thing? If the freedom of for- 
 giveness consists in such a boundless notion as these men imagine, it 
 is certain that the prescribing of faith and repentance in and unto 
 sinners, antecedently to then- participation of it, is much more evi- 
 dently contrary unto it, than the receiving of satisfaction from another 
 who is not to be pardoned can to any appear to be. Secondly, if it 
 be contrary to the holiness of God to pardon any without requiring 
 faith, repentance, and obedience in them (as it is indeed), let not these 
 persons be offended if we believe him when he so frequently declares 
 it, that it was so to remit sin, without the fulfilling of his law and 
 satisfaction of his justice. 
 
 Secondly, they say, " There is no such thing as justice in God re- 
 quiring the punishment of sin; but that that which in him requireth 
 and callethfor the punishment of sin is his anger and wrath ; which 
 expressions denote free acts of his will, and not any essential pro- 
 perties of his nature." So that God may punish sin or not punish 
 it, at his pleasure; therefore there is no reason that he should require 
 any satisfaction for sin, seeing he may pass it by absolutely as he 
 pleaseth. 
 
 Ans. 1. Is it not strange, that the great Governor, the Judge of 
 all the Avorld, which, on the supposition of the creation of it, God is 
 naturally and necessarily, should not also naturally be so righteous 
 as to do right, in rendering unto every one according to his works? 
 
 2. The sanction and penalty of the law, which is the rule of 
 punishment, was, I suppose, an effect of justice, — of God's natural 
 and essential justice, and not of his anger or wrath. Certainly, never 
 did any man make a law for the government of a people in anger. 
 Draco's laws were not made in wrath, but according to the best 
 apprehension of right and justice that he had, though said to be 
 written in blood; and shall we think othor\\'ise of the laAv of God? 
 
 3. Anger and wrath in God express the effects of justice, and so 
 are not merely free acts of his will. This, therefore, is a tottering 
 cause, that is built on the denial of God's essential righteousness. 
 But it was proved before, and it is so elsewhere. 
 
 Thirdly, they say, " That the sacrifice of Christ was only meta- 
 phorically so," — that he was a metaphorical priest, not one properlji
 
 4.r>0 OF THE SATISFACTION OF CHRIST. 
 
 SO called ; and, therefore, that his sacriiice did not consist in his death 
 and Llood-shedding, but in his appearing in heaven upon his ascen- 
 sion, presenting himself unto God in the most holy place not made 
 with hands as the mediator of the new covenant. 
 
 Ajis. 1. When once these men come to this evasion, they think 
 themselves safe, and that they may go whither they will without 
 control. For they say it is true, Christ was a priest; but only he was 
 a metaphorical one. He offered sacrifice; but it was a metapliorical 
 one. He redeemed us ; but with a metajjhorical redemption. And so 
 we are justified thereon ; but with a metaphorical justification. And 
 so, for aught I know, they are like to be saved with a metaphorical 
 salvation. This is the substance of their plea in this matter: — Christ 
 was not really a priest ; but did somewhat like a priest. He offered 
 not sacrifice really ; but did somewhat that was like a sacrifice. He 
 redeemed us not really ; but did somewhat that looked hke redemp- 
 tion. And what these things are, wherein their analogy consisteth, 
 what proportion the things that Christ hath done bear to the things 
 that are really so, from whence they receive their denomination, it is 
 meet it should be wholly in the power of these persons to declare. 
 But,— 
 
 2. What should hinder the death of Christ to be a sacrifice, a 
 proper sacrifice, and, according to the nature, end, and use of sacri- 
 fices, to have made atonement and satisfaction for sin? (1.) It is 
 expressly called so in the Scripture; wherein he is said to "offer 
 himself, to make his soul an offering, to offer himself a sacrifice," 
 Eph. v. 2; Heb. i. 3, ix. 14, 25, 26, vii. 27. And he is himself di- 
 rectly said to be a " priest," or a sacrificer, Heb. iL 1 7. And it is 
 nowhere intimated, much less expressed, that these things are not 
 spoken properly, but metaphorically only. (2.) The legal sacrifices 
 of the old law were instituted on purpose to represent and prepare 
 the way for the bringing in of the sacrifice of the Lamb of God, so 
 to take away the sin of the world ; and is it not strange, that true 
 and real sacrifices should be types and representations of that which 
 was not so ? On this supposition, all those sacrifices are but so many 
 seductions from the right understanding of things between God and 
 sinners. (3.) Nothing is wanting to render it a proper propitiatory 
 sacrifice. For, — [1.] There was the persoii offering, and that was 
 Christ himself, Heb. ix. 14, "He offered himself unto God." "He," 
 that is, the sacrificer, denotes the person of Christ, God and man; 
 and " himself," as the sacrifice, denotes his human nature • whence God 
 is said to " purchase his church with his own blood," Acts xx. 28 ; 
 for he offered himself through the eternal Spiiit: so that, — [2.] There 
 was the matter of the sacrifice, which was the human nature of 
 Christ, soul and body. " His soul was made an offering for sm,"
 
 OF THE SATISFACTION OF CHRIST. 4'3I 
 
 Isa. liii. 10 ; and his body, " The offering of the body of Jesus Christ/' 
 Heb. X. 10, — his blood especially, which is often synecdochically men- 
 tioned for the whole. (4.) His death had the nature of a sacrifice : 
 for, — [1.] Therein were the sins of men laid upon him, and not in his 
 entrance into heaven ; for " he bare our sins in his own body on the 
 tree," 1 Pet. ii. 24. God made our sins then " to meet upon him," 
 Isa. liii. 6 ; which gives the formality unto any sacrifices. " Quod in 
 ejus caput sit," is the formal reason of all propitiatory sacrifices, and 
 ever was so, as is expressly declared, Lev. xvi. 21, 22; and the phrase 
 of " bearing sin," of " bearing iniquity," is constantly used for the 
 undergoing of the punishment due to sin. [2.] It had the end of a 
 proper sacrifice ; it made expiation of sin, propitiation and atonement 
 for sin, with reconciliation with God ; and so took away that enmity 
 that was between God and sinners, Heb. i. 3; Eom. iii. 25, 26; 
 Heb. ii. 17, 18, v. 10; Rom. viii. 3; 2 Cor. v. 18, 19. And although 
 God himself designed, appointed, and contrived, in wisdom, this way 
 of reconciliation, as he did the means for the atoning of his own anger 
 towards the friends of Job, commanding them to go unto him, and 
 with him offer sacrifices for themselves, which he would accept, chap, 
 xlii. 7, 8 ; yet, as he was the supreme Governor, the Lord of all, at- 
 tended with infinite justice and holiness, atonement was made with 
 him, and satisfaction to him thereby. 
 
 What hath been spoken may suffice to discover the emptiness and 
 weakness of those exceptions which in general these men make against 
 the truth before laid down from the Scripture. A brief examination 
 of some particular instances, wherein they seek not so much to oppose 
 as to reproach the revelation of this mystery of the gospel, shall put 
 a close to this discourse. It is said, then, — 
 
 First, " That if this he so, then it will follow that God is gracious 
 to forgive, and yet [it is] impossible for him, unless the debt be fully 
 satisfied." 
 
 Ans. 1. I suppose the confused and abrupt expression of things 
 here, in words scarcely affording a tolerable sense, is rather from 
 weakness than captiousness; and so I shall let the manner of the 
 proposal pass. 2. What if this should follow, that God is gracious 
 to forgive sinners, and yet will not, cannot, on the account of his own 
 holiness and righteousness, actually forgive any, without satisfaction 
 and atonement made for sin? the worst that can be hence concluded 
 is, that the Scripture is true, which affirms both these in many places. 
 3. This sets out the exceeding greatness of the grace of God in for- 
 giveness, that when sin could not be forgiven without satisfaction, 
 and the sinner himself could no way make any such satisfaction, he 
 provided himself a sacrifice of atonement, that the sinner might be 
 discharged and pardoned. 4. Sin is not properly a debt, for then it
 
 452 or THE SATISFACTION OF CHRIST. 
 
 iniglit be paid in kind, by sin itself; but is called so only because it 
 binds over the sinner to punishment, which is the satisfaction to be 
 made for that which is properly a transgression, and improperly only 
 a debt. It is added, — 
 
 Secondly, " Hence it follows, that the finite and impotent creature 
 is more capable of extending mercy and forgiveness than the infinite 
 and omnijiotent Creator." 
 
 Ans. 1. God being essentially holy and righteous, having engaged 
 his faithfulness in the sanction of the law, and being naturally and 
 necessarily the governor and ruler of the world, the forgiving of sin 
 without satisfaction would be no perfection in him, but an effect of 
 impotency and imperfection, — a thing which God cannot do, as he 
 cannot lie, nor deny himself. 2. The direct contrary of what is in- 
 sinuated is asserted by this doctrine; for, on the supposition of the 
 satisfaction and atonement insisted on, not only doth God freely for- 
 give, but that in such a way of righteousness and goodness, as no 
 creature is able to conceive or express the glory and excellency of it. 
 And to speak of the poor having pardons of private men, Upon par- 
 ticular offences against themselves, who are commanded so to do, 
 and have no right nor authority to require or exact punishment, nor 
 is any due upon the mere account of their own concernment, in com- 
 parison with the forgiveness of God, ariseth out of a deep ignorance 
 of the whole matter under consideration. 
 
 Thirdly. It is added by them, that hence it follows, " That God so 
 loved the world, that he gave his only Son to save it; and yet that 
 God stood off in high displeasure, and Christ gave himself as a com- 
 plete satisfaction to offended justice." 
 
 Ans. Something these men would say, if they knew what or 
 how; for, — 1. That God so loved the world as to give his only Son 
 to save it, is the expression of the Scripture, and the foundation of 
 the doctrine whose truth we contend for. 2. That Christ offered him- 
 self to make atonement for sinners, and therein made satisfaction to 
 the justice of God, is the doctrine itself which these men oppose, and 
 not any consequent of it. 3. That God stood off in high displeasure, 
 is an expression which neither the Scripture useth, nor those who 
 declare this doctrine from thence, nor is suited unto divine perfections, 
 or the manner of divine operations. That intended seems to be, 
 that the righteousness and law of God required the punishment due 
 to sin to be undergone, and thereby satisfaction to be made unto God ; 
 which is no consequent of the doctrine, but the doctrine itself. 
 
 Fourthly. It is yet farther objected, " That if Christ made satis- 
 faction for sin, then he did it either as God or as man, or as God 
 and man." 
 
 Ans. 1. As God and man. Acts xx. 28, "God redeemed his
 
 OF THE SATISFACTION OF CHEIST. 433 
 
 church with his own blood." 1 John iiL 16," Hereby perceive we 
 the love of God, because he laid down his life for us." Heb. ix. 14. 
 
 2. This dilemma is proposed, as that which proceeds on a supposition 
 of our own principles, that Christ is God and man in one person : 
 which, indeed, makes the pretended difficulty to be vain, and a mere 
 efifect of ignorance ; for all the mediatory acts of Christ being the acts 
 of his person, must of necessity be the acts of him as God and man. 
 
 3. There is yet another mistake in this inquiry; for satisfaction is in 
 it looked on as a real act or operation of one or the other nature in 
 Christ, when it is the apotelesma or effect of the actings, the doing 
 and suffering of Christ — the dignity of what he did in reference unto 
 the end for which he did it. For the two natures are so united in 
 Christ as not to have a third compound principle of physical acts and 
 operations thence arising; but each nature acts distinctly, according 
 to its own being and properties, yet so as what is the immediate act 
 of either nature is the act of him who is one in both ; from whence it 
 hath its dignity. 4. The sum is, that in all the mediatory actions of 
 Christ we are to consider, — (1.) The agent; and that is the person of 
 Christ. (2.) The immediate principle by which and from which the 
 agent worketh; and that is the natures in the person. (3.) The ac- 
 tions; which are the effectual operations of either nature. (4.) The 
 effect or work with respect to God and us; and this relates unto the 
 person of the agent, the Lord Christ, God and man. A blending of 
 the natures into one common principle of operation, as the compound- 
 ing of mediums unto one end, is ridiculously supposed in this matter. 
 
 But yet, again; it is pretended that sundry consequences, irreli- 
 gious and irrational, do ensue upon a supposition of the satisfaction 
 pleaded for. What, then, are they? 
 
 First. " That it is unlawful and impossible for God Almighty to 
 he gracious and merciful, or to pardon transgressors." 
 
 Ans. The miserable, confused misapprehension of things which the 
 proposal of this and the like consequences doth evidence, manifests 
 sufficiently how unfit the makers of them are to manage controversies 
 of this nature. For, — 1. It is supposed that for God to be gracious 
 and merciful, or to pardon sinners, are the same ; which is to con- 
 found the essential properties of his nature with the free acts of his 
 will. 2. Lawful or unlawful, are terms that can with no tolerable 
 sense be used concerning any properties of God, all which are natural 
 and necessary unto his being; as goodness, grace, and mercy, in par- 
 ticular, are. 8. That it is impossible for Qod tu j^ardon transgres- 
 sors, according to this doctrine, is a fond imagination ; for it is only 
 a declaration of the manner how he doth it. 4. As God is gracious 
 and merciful, so also he is holy, and righteous, and true; and it be- 
 came him, or was every way meet for him, in his way of exercising 
 
 VOL. II. 28
 
 434' OF THE SATISFACTION OF CHRIST. 
 
 grace and mercy towards sinners, to order all things so, as that it 
 might be done without the impeachment of his hohness, righteous- 
 ness, and truth. It is said, again, — 
 
 Secondly, " That God tuas inevitably compelled to this way of 
 saving men; — the highest affront to his uncontrollable nature." 
 
 Ans. 1. Were the authors of these exceptions put to declare what 
 they mean by God's " uncontrollable nature," they would hardly dis- 
 entangle themselves with common sense; such masters of reason are 
 they, indeed, whatever they would fain pretend to be. Controllable 
 or uncontrollable, respects actings and operations, not beings or na- 
 tures. 2. That, upon the principle opposed by these men, God was 
 inevitably compelled to this way of saving men, is a fond and childish 
 imagination. The whole business of the salvation of men, according 
 unto this doctrine, depends on a mere free, sovereign act of God's 
 will, exerting itself in a way of infinite wisdom, holiness, and grace. 
 3. The meaning of this objection (if it hath either sense or mean- 
 uig in it) is, that God, freely purposing to save lost sinners, did it in 
 a way becoming his holy nature and righteous law. What other 
 course Infinite Wisdom could have taken for the satisfaction of his 
 justice we know not; — that justice was to be satisfied, and that this 
 way it is done we know and beheve. 
 
 Thirdly. They say it hence follows, " That it is unworthy of God 
 to pardon, but not to inflict punishment on the innocent, or require 
 a satisfaction where there tvas nothing due." 
 
 Ans. 1. What is worthy or unworthy of God, himself alone knows, 
 and of men not any, but according to what he is pleased to declare 
 and reveal; but, certainly, it is unworthy any person, pretending to 
 the least interest in ingenuity or use of reason, to use such frivolous 
 instances in any case of importance, which have not the least pretence 
 of argument in them, but what ariseth from a gross misapprehension 
 or misrepresentation of a doctrine designed to opposition. 2. To 
 pardon sinners, is a thing becoming the goodness and grace of God ; 
 to do it by Christ, that which becometh them, and his holiness and 
 righteousness also, Eph. i. 6, 7; Rom. iii. 25. 3. The Lord Christ 
 was personally innocent; but "he who knew no sin was made sin 
 for us," 2 Cor. v. 21. And as the mediator and surety of the covenant, 
 he was to answer for the sins of them whom he undertook to save 
 from the wrath to come, by giving himself a ransom for them, and 
 making his soul an offering for their sin. 4. That nothing is due to 
 the justice of God for sin, — that is, that sin doth not in the justice of 
 God deserve punishment, — is a good, comfortable doctrine for men 
 that are resolved to continue in their sins whilst they live in this world. 
 The Scripture tells us that Christ paid what he took not; that all 
 our iniquities were caused to meet upon him; that he bare them in
 
 OP THE SATISFACTION OF CHRIST. 433 
 
 his own body on the tree; that his soul was made an offering for 
 sin, and thereby made reconciliation or atonement for the sins of the 
 people. If these persons be other^vise minded, we cannot help it. 
 
 Fourthly. It is added, that " This doctrine doth not only disad- 
 vantage the true virtue and real intent of Christ's life and death, 
 hut entirely deprives Ood of that praise tvhich is owing to his greatest 
 love and goodness." 
 
 Ans. 1. I suppose that this is the fii-st time that this doctrine fell 
 under this imputation; nor could it possibly be liable unto this charge 
 from any who did either understand it or the grounds on which it 
 is commonly opposed. For there is no end of the life or death of 
 Christ which the Socinians themselves admit of, but it is also al- 
 lowed and asserted in the doctrine now called in question. Do they 
 say, that he taught the truth, or revealed the whole mind and will 
 of God concerning his worship and our obedience? we say the same. 
 Do they say, that by his death he bare testimony unto and confirmed 
 the truth which he had taught? it is also owned by us. Do they 
 say, that in what he did and suffered he set us an example that we 
 should labour after conformity unto? it is what we acknowledge and 
 teach : only, we say that all these things belong principally to his 
 prop>hetica,l office. But we, moreover, affiim and believe, that as a 
 priest, or in the discharge of his sacerdotal office, he did, in his death 
 and sufferings, offer himself a sacrifice to God, to make atonement 
 for our sins, — which they deny; and that he died for us, or in our 
 stead, that we might go free : without the faith and acknowledgment 
 whereof no part of the gospel can be rightly understood. All the 
 ends, then, which they themselves assign of the life and death of 
 Christ are by us granted ; and the principal one, which gives life and 
 efficacy to the rest, is by them denied. Neither, — 2. Doth it fall 
 under any possible imagination, that the jjrazse chte unto God should 
 be eclipsed hereby. The love and kindness of God towards us is in 
 the Scripture fixed principally and fundamentally on his " sending 
 of his only begotten Son to die for us." And, certainly, the greater 
 the work was that he had to do, the greater ought our acknowledg- 
 ment of his love and kindness to be. But it is said, — 
 
 Fifthly, " Tliat it represents the Son as more kind and compassion- 
 ate than the Father; whereas if both he the same God, then either the 
 Father is as loving as the Son, or the Son as angry as the Father." 
 
 Ans. 1. The Scripture refeiTeth the love of the Father unto two 
 heads: — (1.) The sending of his Son to die for us, John iii. IG; Rom. 
 v. 8; 1 John iv. 9, 10. (2.) In choosing sinners unto a participa- 
 tion of the fruits of his love, Eph. i. 3-6. The love of the Son is 
 fixed signally on his actual giving himself to die for us. Gal. ii. 20; 
 Eph. V. 25; Rev. i. 5. AVhat balances these persons have got to
 
 436 OF THE SATISFACTION OF CHRIST. 
 
 Aveigh these loves in, and to conclude which is the greatest or most 
 weighty, I know not. 2. Although only the actual discharge of his 
 office be directly assigned to the love of Christ, yet his condescension 
 in taking our nature upon him, — expressed by his mind, Phil. ii. 5-8, 
 and the readiness of his will, Ps. xl. 8,— doth eminently comprise love 
 in it also. 3. The love of the Father in sending of the Son was an 
 act of his will; which being a natural and essential property of God, 
 it was so far the act of the Son also, as he is partaker of the same 
 nature, though eminently, and m respect of order, it was peculiarly 
 the 9,ct of the Father. 4. The anger of God against sin is an effect 
 of his essential righteousness and holiness, which belong to him as 
 God ; which yet hinders not but that both Father, and Son, and Spirit, 
 acted love towards sinners. They say again, — 
 
 Sixthly, " It robs God of the gift of his Son for our redemption, 
 which the Scriptures attribute to the unmerited love he had for the 
 world, in affirming the Son purchased that redemption from the 
 Father, by the gift of himself to God as our complete satisfaction." 
 
 Ans. 1. It were endless to consider the improper and absurd ex- 
 pressions which are made use of in these exceptions, as here ; the last 
 words have no tolerable sense in them, according to any principles 
 whatever. 2. If the Son's purchasing redemption for us, procuring, 
 obtaining it, do rob God of the gift of his Son for our redemption, 
 the Holy Ghost must answer for it; for, having " obtained" for us, or 
 procured, or purchased, "eternal redemption," is the word used by him- 
 self, Heb. ix. 12 ; and to deny that he hath laid down his life a " ran- 
 som" for us, and hath " bought us with a price," is openly to deny 
 the gospel. 3. In a word, the great gift of God consisted in giving his 
 Son to obtain redemption for us. 4. Herein he " offered himself unto 
 God," and " gave himself for us;" and if these persons are offended 
 herewithal, what are we, that we should withstand God ? They say, — 
 
 Seventhly, " Since Christ coidd not p)ay what was not his own, it 
 follows, that in the payment of his own the case still remains equally 
 grievous; since the debt is not hereby absolved or forgiven, but trans- 
 ferred only; and, by consequence, we are no better j^rovided for salva- 
 tion than before, owing that now to the Son which was once owing 
 to the Father." 
 
 Ans. The looseness and dubiousness of the expressions here used 
 makes an appearance that there is something in them, when indeed 
 there is not. There is an allusion in them to a debt and a payment, 
 which is the most improper expression that is used in this matter; 
 and the interpretation thereof is to be regulated by other proper 
 expressions of the same thing. But to keep to the allusion : — 1, Christ 
 paid his otvn, but not for himself, Dan. ix. 26. 2. Paying it for us, 
 the debt is discharged ; and on*- actual discharge is to be given out
 
 -OF THE SATISFACTION OF CHRIST. 437 
 
 according to the ways and means, and upon the conditions, appointed 
 and constituted by the Father and Son. 3. When a debt is so trans- 
 ferred as that one is accepted in the room and obliged to payment 
 in the stead of another, and that payment is made and accepted 
 accordingly, all law and reason require that the original debtor be 
 discharged. 4. What on this account we owe to the Son, is praise, 
 thankfulness, and obedience, and not the debt which he took upon 
 himself and discharged for us, when we were nonsolvent, by his love. 
 So that this matter is plain enough, and not to be involved by such 
 cloudy expressions and incoherent discourse, following the metaphor 
 of a debt. For if God be considered as the creditor, we all as debtors, 
 and being msolvent, Christ undertook, out of his love, to pay the debt 
 for us, and did so accordingly, which was accepted with God; it follows 
 that we are to be discharged upon God's terms, and under a new 
 oblio-ation unto his love who hath made this satisfaction for us: which 
 we shall eternally acknowledge. It is said, — 
 
 Eighthly, " It no way renders men beholden or in the least 
 obliged to God, since by their doctrine he would not have abated us, 
 nor did he Christ, the least farthing; so that the acknowledgments 
 are peculiarly the Son's: which destroys the whole current of Sa^ip- 
 ture testimony for his good-iuill toiuards men. the infamous 
 portraiture this doctrine draws of the infinite goodness! Is this 
 your retribution, injurious satisfactionists ?" 
 
 Ans. This is but a bold repetition of what, in other words, was 
 mentioned before over and over. Wherein the love of God in this 
 matter consisted, and what is the obligation on us unto thankfulness 
 and obedience, hath been before also declared ; and we are not to 
 be moved in fundamental truths by vain exclamations of weak and 
 unstable men. It is said, — 
 
 Ninthly, " That God's justice is satisfied for sins past, present, 
 and to come, whereby God and Christ have lost both their poiuer of 
 enjoining godliness and prerogative of punishing disobedience; for 
 what is once paid, is not revocable, and if punishment shoidd arrest 
 any for their debts, it argue^ a breach on God or Christ's part, or 
 else that it hath not been sufficiently solved, and the penalty com- 
 p)lete sustained by another." 
 
 Ans. The intention of this pretended consequence of our doctrine 
 is, that, upon a supposition of satisfaction made by Christ, there is no 
 solid foundation remaining for the prescription of faith, repentance, 
 and obedience, on the one hand; or of punishing them who refuse so 
 to obey, believe, or repent, on the other. The reason of this inference 
 insinuated seems to bo this, — that sin being satisfied for, cannot be 
 called again to an account. For the former part of the pretended 
 consequence, — namely, that on this supposition there is no foundation
 
 433 OF THE SATISFACTION OF CHRIST. 
 
 left for the presciiption of godliness, — I cannot discern any thing in 
 the least looking towards the confirmation of it in the words of the 
 objection laid down. But these things are quite otherwise; as is 
 manifest unto them that I'ead and obey the gospel. For, — 1. Christ's 
 satisfaction for sins acquits not the creature of that dependence on 
 God, and duty which he owes to God, which (notwithstanding that) 
 God may justly, and doth prescribe unto him, suitable to his own 
 nature, holiness, and will. The whole of our regard unto God doth 
 not lie in an acquitment from sin. It is, moreover, required of us, as 
 a necessary and indispensable consequence of the relation wherein 
 we stand unto him, that we live to him and obey him, whether sin 
 be satisfied for or no. The manner and measure hereof are to be 
 regiilated by his prescriptions, which are suited to his own wisdom 
 and our condition; and they are now referred to the heads men- 
 tioned, of faith, repentance, and new obedience. 2. The satisfaction 
 made for sin being not made by the sinner himself, there must of 
 necessity be a rule, order, and law-constitution, how the sinner may 
 come to be interested in it, and made partaker of it. For the conse- 
 quent of the freedom of one by the suffering of another is not natural 
 or necessary, but must proceed and arise from a law-constitution, 
 compact, and agreement. Now, the way constituted and appointed 
 is that of faith, or believing, as explained in the Scripture, If men 
 believe not, they are no less liable to the punishment due to their 
 sins than if no satisfaction at all were made for sinners. And whereas 
 it is added, " Forgetting that every one must appear before the judg- 
 ment-seat of Christ, to receive according to the things done in the 
 body, yea, and every one must give an account of himself to God;" 
 closing all with this, " But many more are the gross absurdities and 
 blasphemies that are the genuine fruits of this so confidently-be- 
 lieved doctrine of satisfaction :" I say it is, — 3. Certain that we must 
 all appear before the judgment-seat of Christ, to receive according to 
 the things done in the body; and therefore, woe wiU be unto them at 
 the gi'eat day who are not able to plead the atonement made for 
 their sins by the blood of Christ, ancl, an evidence of their interest 
 therein by their faith and obedience, or the things done and wrought 
 in them and by them whilst they were in the body here in this 
 world. And this it would better become these persons to betake 
 themselves unto the consideration of, than to exercise themselves 
 unto an unparalleled confidence in reproaching those with absurdities 
 and blasphemies who believe the Deity and satisfaction of Jesus 
 Christ, the Son of the living God, who died for us ; which is the ground 
 and bottom of all our expectation of a blessed life and immortality to 
 come. 
 
 The removal of these objections against the truth, scattered of late
 
 OF THE SATISFACTION OF CHRIST. 4S9 
 
 up and down in the hands of all sorts of men, may suffice for our 
 present purpose. If any amongst these men judge that they have 
 an ability to manage the opposition against the truth as declared by 
 us, with such pleas, arguments, and exceptions, as may pretend an 
 interest in appearing reason, they shall, God assisting, be attended 
 unto. With men given up to a spirit of railing or revihng, — though 
 it be no small honour to be reproached by them who reject with 
 scorn the eternal Deity of the Son of God, and the satisfactory atone- 
 ment that he made for the sins of men, — no person of sobriety will 
 contend. And I shall farther only desire the reader to take notice, 
 that though these few sheets were written in a few hours, upon the de- 
 sire and for the satisfaction of some private friends, and therefore 
 contain merely an expression of present thoughts, without the least 
 design or diversion of mind towards accuracy or ornament; yet the 
 author is so far confident that the truth, and nothing else, is proposed 
 and confirmed in them, that he fears not but that an opposition to 
 what is here declared will be removed, and the truth reinforced in 
 such a way and manner as may not be to its disadvantage.
 
 AN APPENDIX 
 
 The preceding discourse, as hath been declared, was written for the 
 use of ordinary Christians, or such as might be in danger to be 
 seduced, or any way entangled in their minds, by the late attempts 
 against the truths pleaded for: for those to whom the dispensation 
 of the gospel is committed, are " debtors both to the Greeks and to 
 the Barbarians; both to the wise and to the unwise," Rom. 114. It 
 was therefore thought meet to insist only on things necessary, and 
 such as their faith is immediately concerned in; and not to immix 
 therewithal any such arguments or considerations as might not, by 
 reason of the terms wherein they are expressed, be obvious to their 
 capacity and understanding. Unto plainness and perspicuity, brevity 
 was also required, by such as judged this work necessary. That de- 
 sign, we hope, is answered, and now discharged in some useful measure. 
 But yet, because many of our arguments on the head of the satisfac- 
 tion of Christ depend upon the genuine signification and notion of 
 the words and terms whereui the doctrine of it is delivered, — which, 
 for the reasons before mentioned, could not conveniently be discussed 
 in the foregoing discourse, — I shall here, in some few instances, give 
 an account of what farther confirmation the truth might receive by 
 a due explanation of them. And I shall mention here but few of 
 them, because a large dissertation concerning them all is intended^ 
 in another way. 
 
 Fnst. For the term of satisfaction itself, it is granted that in this 
 matter it is not found in the Scripture, — that is, it is not so ^ jjrws, or 
 syllabically, — but it is xam rl 'KfayiJ.a dvavrippyiTug; the thing itself in- 
 tended is asserted in it, beyond all modest contradiction. Neither, 
 indeed, is there in the Hebrew language any word that doth ade- 
 quately answer unto it ; no, nor yet in the Greek. As it is used in 
 this cause, eyyuri, which is properly " sponsio," or " fide-jussio," in 
 
 » The "Vindiciso Evangelicso" of Owen, in reply to Biddle, had appeared fourteen 
 years before the publication of this treatise. The probability is, therefore, that 
 our author alludes above to the copious and elaborate refutation of Sociniaa 
 errors iu his " Exposition of tho Epistle to the Hebrews." — Ed.
 
 442 AN APrENDIX 
 
 its actual discharge, maketh the nearest approach unto it: ixavovTonii 
 is used to the same pm-pose. But there are words and phrases, both 
 iu the Old Testament and in the New, that are equipollent unto it, 
 and express the matter or thing intended by it : as in the Old are^ 
 nna |ina [Ps. xHx. 9], and "^^'s. This last word we render "satisfac- 
 tion," Numb. XXXV. 32, 33, where God denies that any compensation 
 sacred or civil, shall be received to free a murderer from the punish- 
 ment due unto him ; which properly expresseth what we intend : 
 " Thou shalt admit of no satisfaction for the life of a murderer." 
 
 In the New Testament: Avrpcv, uvrlXvTpov, uToXCrpuaig, r//i^, iXaa/iog' 
 and the verbs, Xurpouv, aToXurpouv, s^a.yopd'i^iiv, /XadKiddai, are of the 
 same importance, and some of them accommodated to express the 
 thing intended, beyond that which hath obtained in vulgar use. For 
 that which we intended hereby is, the voluntary obedience unto 
 death, and the passion or suffering, of our Lord Jesus Christ, Ood 
 and man, whereby and wherein he offered himself, through the 
 eternal Spirit, for a propitiatory sacrifice, that he might fulfil the 
 law, or answer all its universal postulata; and as our sponsor, un- 
 dertaking our cause, when we were under the sentence of condem- 
 nation, underwent the punishment due to ws from the justice of 
 God, being transferred on him; whereby having made a perfect 
 and absolute propitiation or atonement for our sins, he procured 
 for us deliverance from death and the curse, and a right unto life 
 everlasting. Now, this is more properly expressed by some of the 
 words before mentioned than by that of satisfaction; which yet, 
 nevertheless, as usually explained, is comprehensive, and no way un- 
 Euited to the matter intended by it. 
 
 In general, men by this word understand either " reparationem 
 offensw," or "solutionem debiti," — either "reparation made for offence 
 given unto any," or " the payment of a debt." " Debitum" is either 
 " criminale" or " pecuniarium;" that is, either the obnoxiousness of 
 a man to punishment for crimes or the guilt of them, in answer to 
 that justice and law which he is necessarily liable and subject unto ; 
 or unto a payment or compensation by and of money, or what is 
 valued by it ; — which last consideration, neither in itself nor in any 
 reasonings from an analogy unto it, can in this matter have any 
 proper place. Satisfaction is the effect of the doing or suffering what 
 is required for the answering of his charge against faults or sins, who 
 hath right, authority, and power to require, exact, and inflict punish- 
 ment for them. Some of the schoolmen define it by " Voluntaria 
 redditio sequivalentis indebiti;" of which more elsewhere. The true 
 meaning of, " to satisfy, or make satisfaction," is " tantum facere aut 
 pati, quantum satis sit justb hrato ad vindictam." This satisfaction is 
 impleaded as inconsistent with free remission of sins, — how causelessly
 
 AN APPENDIX, 443 
 
 we have seen. It is so far from it, that it is necessary to make way 
 for it, in ease of a righteous law transgressed, and the pubhc order of 
 the universal Governor and government of all disturbed. And this 
 God directs unto, Lev. iv. 31, " The priest shall make an atonement 
 for him, and it shall be forgiven him." This atonement was a legal 
 satisfaction, and it is by God himself premised to remission or pardon. 
 And Paul prays Philemon to forgive Onesimus, though he took upon 
 himself to make satisfaction for all the wrong or damage that he had 
 sustained, Epist. verses 18, 19. And when God was displeased with 
 the friends of Job, he prescribes a way to them, or what they shall 
 do, and what they shall get done for them, that they might be ac- 
 cepted and pardoned. Job xlii. 7, 8, " The Lord said unto Eliphaz, 
 My -^Tath is kindled against thee, and against thy two friends: there- 
 fore take unto you now seven bullocks and seven rams, and go to 
 my servant Job, and offer up for yourselves a burnt-offering; and my 
 servant Job shall pray for you : for him will I accept : lest I deal with 
 ' you after your folly." He plainly enjoineth an atonement, that he 
 might freely pardon them. And both these, — namely, satisfaction 
 and pardon, with their order and consistency, — were solemnly repre- 
 sented by the great institution of the sacrifice of the scape-goat. For 
 after all the sins of the people were put upon him, or the punishment 
 of them transferred unto him in a type and representation, ^nth. 
 " Quod in ejus caput sit," the formal reason of all sacrifices propiti- 
 atory, he was sent away with them ; denoting the oblation or forgive- 
 ness of sin, after a translation made of its punishment, Lev. xvi. 
 21, 22. And whereas it is not expressly said that that goat suffered, 
 or was slain, but was either •'I^iy. , " hircus," amvo/MTaTog, " a goat sent 
 away," or was sent to a rock called Azazel, in the wilderness, as 
 Vatablus^ and Oleaster,^ with some othei-s, think (which is not probable, 
 seeing, though it might then be done whilst the people were in the 
 wilderness of Sinai, yet could not, by reason of its distance, when the 
 people were settled in Canaan, be annually observed), it was from 
 the poverty of the types, whereof no one could fully represent that 
 grace which it had particular respect unto. What, therefore, was 
 wanting in that goat was supplied in the other, which was slain as a 
 sin-offering, verses 15, 16. 
 
 Neither doth it follow, that, on the supposition of the satisfaction 
 pleaded for, the freedom, pardon, or acquitment of the person origi- 
 nally guilty and liable to punishment must immediately anci " ipso 
 
 ' A celebrated IIcl)rew scholar. He was born in Picardy, and died 1547. ITis 
 Notes on the Old Testament Scriptures, taken by his scliolars from his obser- 
 vations, and arranged by Robert ytepiicns, were published 1557. 
 
 ' A Portuguese Dominican and able scholar. IIu died in 1563, and left behind 
 him Commentaries on the Pentateuch. — E». 
 
 • •
 
 4-14< AN APPENDIX. 
 
 facto" ensue. It is not of the nature of every solution or satisfaction, 
 that deliverance must " ipso facto" follow. And the reason of it is, 
 because this satisfaction, by a succedaneous substitution of one to 
 undergo punishment for another, 'must be founded in a voluntary 
 compact and agreement. For there is required unto it a relaxation 
 of the law, though not as unto the punishifnent to be inflicted, yet as 
 unto the person to be punished. And it is otherwise in personal 
 guilt than in pecuniary debts. In these, the debt itself is solely in- 
 tended, the person only obliged with reference thereunto. In the 
 other, the person is firstly and principally under the obligation. And 
 therefore, when a pecuniary debt is paid, by whomsoever it be paid, 
 the obligation of the person himself unto payment ceaseth " ipso 
 facto." But in things criminal, the guilty person himself being firstly, 
 immediately, and intentionally under the obligation unto punishment, 
 when there is introduced by compact a vicarious solution, in the sub- 
 stitution of another to suffer, though he suffer the same absolutely 
 which those should have done for whom he suffers, yet, because of 
 the acceptation of his person to suffer, which might have been refused, 
 and could not be admitted without some relaxation of the law, de- 
 liverance of the guilty persons cannot ensue " ipso facto," but by the 
 intervention of the terms fixed on in the covenant or agreement for 
 an admittaaice of the substitution. 
 
 It appears, from what hath been spoken, that, in this matter of 
 satisfaction, God is not considered as a creditor, and sin as a deht; 
 and the law as an obligation to the payment of that debt, and the 
 Lord Christ as paying it ; — though these notions may have been used 
 by some for the illustration of the whole matter, and that not with- 
 out countenance from sundry expressions in the Scripture to the same 
 purpose. But God is considered as the infinitely holy and righteous 
 author of the law, and supreme governor of all mankind, according 
 to the tenor and sanction of it. Man is considered as a sinner, a 
 transgressor of that law, and thereby obnoxious and liable to the 
 punishment constituted in it and by it, — answerably unto the justice 
 and holiness of its author. The substitution of Christ was merely 
 voluntary on the part of God, and of himself, undertaking to be a 
 sponsor, to answer for the sins of men by undergoing the punishment 
 due unto them. To this end there was a relaxation of the law as to 
 the persons that were to suffer, though not as to what was to be suf- 
 fered Without the former, the substitution mentioned could not 
 have been admitted; and on supposition of the latter, the suffer- 
 ing of Christ could not have had the nature of punishment, properly 
 so called : for punishment relates to the justice and righteousness in 
 government of him that exacts it and inflicts it ; and this the justice 
 of God doth not but by the law. Nor could the law be any way
 
 APPENDIX. 445 
 
 satisfied or fulfilled by tlie suffering of Christ, if, antecedently there- 
 unto, its obligation, or power of obliging unto the penalty constituted 
 in its sanction unto sin, was relaxed, dissolved, or dispensed withal. 
 Nor was it agreeable to justice, nor would the nature of the things 
 themselves admit of it, that another punishment should be inflicted 
 on Christ than what we had deserved; nor could our sin be the 
 impulsive cause of his death; nor could we have had any benefit 
 thereby. And this may sufiice to be added unto what was spoken 
 before as to the nature of satisfaction, so far as the brevity of the 
 discourse whereunto we are confined will bear, or the use whereunto 
 it is designed doth require. 
 
 Secondly. The nature of the doctrine contended for being declared 
 and cleared, we may, in one or two instances, manifest how evidently 
 it is revealed, and how fully it may be confirmed or vindicated. It 
 is, then, in the Scripture declared, that " Christ died for us," — that 
 he "died for our sins;" and that we are thereby delivered. This is 
 the foundation of Christian religion as such. Without the faith and 
 acknowledgment of it, we are not Christians. Neither is it, in these 
 general terms, at all denied by the Socinians. It remains, therefore, 
 that we consider, — 1. How this is revealed and affirmed in the 
 Scripture; and, 2. What is the true meaning of the expressions and 
 propositions wherein it is revealed and affirmed; — for in them, as 
 in sundry others, we affirm that the satisfaction pleaded for is con- 
 tained. 
 
 1. Christ is said to die, to give himself, to he delivered, Imp ri/jt.aiv, 
 etc., for us, for his sheep, for the life of the world, for sinners, John 
 vi. 5], X. 15; Rom. v. 6; 2 Cor. v. 14, 15; Gal. ii. 20; Heb. ii. 9. 
 Moreover, he is said to die ivsp a/Lapnuv, for sins, 1 Cor. xv. 3 ; Gal. 
 i. 4. The end whereof, everywhere expressed in the gospel, is, that 
 we might he freed, delivered, and saved. These things, as was said, 
 are agi-eed unto and acknowledged. 
 
 2. The meaning and importance, we say, of these expressions is, 
 that Christ died in our room, place, or stead, undergoing the death 
 or punishment which we should have undergone in the way and 
 manner before declared. And this is the satisfaction we plead for. 
 It remains, therefore, that from the Scripture, the nature of the things 
 treated of, the proper signification and constant use of the expressions 
 mentioned, the exemplification of them in the customs and usages of 
 the nations of the world, we do evince and manifest that what we 
 have laid down is the true and proper sense of the words wherein 
 this revelation of Christ's dying for us is expressed; so that they who 
 deny Christ to have died for us in this sense do indeed deny that he 
 properly died for us at all, — whatever benefits they grant that by his 
 death we may obtain.
 
 446 AN APPENDIX. 
 
 First. We may consider the use of this expression in the Scripture 
 either indefinitely or in particular instances. 
 
 Only we must take this along with us, that dying for sins and 
 transgressions, being added unto dying for sinners or persons, maketh 
 the substitution of one in the room and stead of another more evi- 
 dent than when the dying of one for another only is mentioned. 
 For whereas all predicates are regulated by their subjects, and it is 
 ridiculous to say that one dieth in the stead of sins, the meaning can 
 be no other but the bearing or answering of the sins of the sinner in 
 whose stead any one dieth. And this is, in the Scripture, declared to 
 be the sense of that expression, as we shall see afterward. Let us, 
 therefore, consider some instances : — 
 
 John xi. 50, The words of Caiaphas' counsel are, Si/^fe^s/ ni^Tv, 
 
 ivu. iJg av&pwiTog uTodavrj v'rckp roxj Kaov, xal /J^ri oXov ro 'iOvog aitlikr^Tai' — " It 
 
 is expedient for us, that one man should die for the people, and that 
 
 the whole nation perish not:" which is expressed again, chap, xviii. 14, 
 
 aToXeff^a/ uTsp roD XaoD, " perish for the people." Caiaphas feared 
 
 that if Christ were spared, the people would be destroyed by the 
 
 Romans. The way to free them, he thought, was by the destruction 
 
 of Christ ; him, therefore, he devoted to death, in lieu of the people. 
 
 As he, — 
 
 " Unura pro multis dabitur caput;" — 
 " One head shall be given for many." 
 
 Not unlike the speech of Otho the emperor in Xiphilin,^ when he 
 slew himself to preserve his army; for when they would have per- 
 suaded him to renew the war after the defeat of some of his forces, 
 and offered to lay down their lives to secure him, he replied, that he 
 would not, adding this reason, noXi) yap tou %a.\ xpiTrrov, %«/ dixaicrsfcv 
 tgTiv, ha, iirrip ntavTMV y\ toXXo-jc iiirsp hung caroXisHai' — " It is far better, 
 and more just, that one should perish or die for all, than that many 
 should perish for one;" that is, one in the stead of many, that they 
 may go free ; or as another speaks, — 
 
 'E|ov -^fo iravruDi f/,ixv v'jripBoZva.i ^ccviTy. — Eurip. Frag. Erech. 
 " Let one be given up to die in the stead of all." 
 
 John xiii. 87, Triv 4"^%^" f^o^ ^''^'^P '^'>^ ^ricu. They are the words of 
 St Peter unto Christ, " I will lay down my life for thee;" — " To free 
 thee, I will expose my own head to danger, my life to death, — that 
 thou mayest live, and I die." It is plain that he intended the same 
 thing with the celebrated avrl■^\^vxo^ of old, who exposed their own 
 lives {-^v^^v avri 4''^%^?) fo^" ^ne another. Such were Damon and 
 
 1 A monk of Constantinople, who wrote an epitome of Dion Cassius, a.d. 
 1071-1078.— Ed.
 
 AN APPENDIX. 447 
 
 Pythias, Orestes and Pylades, Nisus and Euryalus. Whence is that 
 saying of Seneca, " Succurram perituro, sed ut ipse non peream; 
 nik si futurus ero magni hominls, aut magnse rei merces;'' — " I will 
 relieve or succour one that is ready to perish ; yet so as that I perish 
 not myself,— unless thereby I be taken in lieu of some great man, or 
 gi-eat matter ;" — " For a great man, a man of great worth and useful- 
 ness, I could perish or die in his stead, that he might hve and go 
 free/' 
 
 We have a great example, also, of the importance of this expres- 
 sion in these words of David concerning Absalom, 2 Sam. xviii. 33, 
 ^"irinn '':x "•n^D iripp, — " Who will grant me to die, I for thee," or in 
 thy stead, "my son Absalom?" [Literal rendering of the Hebrew.] 
 It was never doubted but that David wished that he had died in the 
 stead of his son, and to have undergone the death which he did, to 
 have preserved him ahve. As to the same purpose, though in another 
 sense, Mezentius in Yirgil expresses himself, when his son Lausus, in- 
 terposing between him and danger in battle, was slain by^neas: — 
 
 " Tantane me tenuit viveudi, nate, voluptas, 
 Ut pro me hostili paterer succedere dextrse 
 Quem genui ? tuane bsec genitor per vulnera servor, 
 Morte tua vivensl" — JEn. x. 846. 
 
 "Hast thou, son, fallen under the enemies' hand m my stead? am 
 I saved by thy wounds? do I live by thy death?" 
 
 And the word "0^?, used by David, doth signify, when applied unto 
 persons, either a succession or a substitution; still the coming of one 
 into the place and room of another. When one succeeded to another 
 in government, it is expressed by that word, 2 Sam. x. 1 ; 1 Kings 
 i. 35, xix, 16. In other cases it denotes a substitution. So Jehu 
 tells his g-uard, that if any one of them let any of Baal's priests escape, 
 iB'EJ nnri ic'S:^ 2 Kings x. 24, — his life should go in the stead of the 
 life that he had suffered to escape. 
 
 And this answereth unto avrl in the Greek; which is also used iu 
 this matter, and ever denotes either equality, contrariety, or substi- 
 tution. The two former senses can here have no place ; the latter 
 alone hath. So it is said, that Archelaus reigned avr! 'Hpudou rov -ra- 
 Tfog alrou, Matt, il 22, — " in the room" or stead " of his father Herod." 
 So ofOciA/MOi avTi o(pSa}./Ji>ou, oboiig dvri odovrog, Matt. V. 38, IS " an eyo 
 for an eye, and a tooth for a tooth." And this word also is used in 
 expressing the death of Christ for us. He came ooZmi r^v -^vxno 
 ai/ToD XvTfov avrl itoXKuv, Matt. xx. 28, — " to give his life a ransom for 
 many;" that is, in their stead to die. So the words are used again, 
 Mark x. 45. And both these notes of a succedaneous substitution 
 are joined together, 1 Tim. ii. G, 'O ooug iavrhv dvrlXvTfov 'wrrsf vdvruv. 
 And this the Greeks call rrT; ^w/rg vpiacSai.—to buy any thing, to
 
 448 AN APPENDIX. 
 
 purchase or procure any thing, with the price of one's life. So Tig- 
 ranes in Xenophon, when Cyrus asked him what he would give or 
 do for the liberty of his wife, whom he had taken prisoner, answered, 
 Kav rra •^^/'xjni vpiai/j^riv uare fiyjiroTi XctrpivtSai radrtiV — " I will purchase 
 her liberty with my life," or " the price of my soul." Whereon the 
 woman being freed, affirmed afterward, that she considered none in 
 the company, but him who said, ug rtjg ■^v^'^i uv Tpiairo ua^e fir} /xs 
 dovXfveiv, "that he would purchase my hberty with his own life," 
 [Cyrop. lib. iii.] 
 
 And these things are added on the occasion of the instances men- 
 tioned in the Scripture ; whence it appears, that this expression of 
 " dying for another" hath no other sense or meaning, but only dying 
 instead of another, undergoing the death that he should undergo, that 
 he might go free. And in this matter of Christ's dying for us, add 
 that he so died for us as that he also died for our sins ; that is, either 
 to bear their punishment or to expiate their guilt (for other sense 
 the words cannot admit) ; and he that pretends to give any other 
 sense of them than that contended for, which implies the whole of 
 what lies in the doctrine of satisfaction, " erit mihi magnus Apollo," 
 even he who was the author of all ambiguous oracles of old. 
 
 And this is the common sense of " mori pro alio," and " pati pro 
 alio," or "pro alio discrimen capitis subire;" a, substitution is still 
 denoted by that expression : which sufficeth us in this whole cause, 
 for we know both into whose room he came, and what they were to 
 suffer. Thus Entellus, killing and sacrificing an ox to Eryx in the 
 stead of Dares, whom he was ready to have slain, when he was taken 
 from him, expresseth himself, — ' 
 
 " Hanc tibi, Eryx, meliorera animam pro morte Daretis 
 Persolvo."— iEn. v. 483. 
 
 He offered the ox, a better sacrifice, in the stead of Dares, taken 
 from him. So, — 
 
 " Fratrera Pollux alterna morte redemit." — ..3^. vi. 121. 
 
 And they speak so not only with respect unto death, but wherever 
 any thing of durance or suffering is intended. So the angry master 
 in the comedian: — 
 
 " Verberibus csesum te in pistrinum, Dave, dedam usque ad necem; 
 Ea lege atque omine, ut, si te inde exemerim, ego pro te molam." — 
 
 Ter. And., i. 2, 28. 
 
 He threatened his servant, to cast him into prison, to be macerated 
 to death with labour; and that with this engagement, that if he ever 
 let him out he would grind for him; — that is, in his stead. Where-
 
 AN APPENDIX. 449 
 
 fore, without ofFering violence to the common means of understand- 
 ing things amongst men, another sense cannot be affixed to these 
 words. 
 
 The nature of the thing itself will admit of no other exposition 
 than that given unto it; and it hath been manifoldly exemplified 
 among the nations of the world. For suppose a man guilty of any 
 crime, and on the account thereof to be exposed unto danger from 
 God or man, in a way of justice, wrath, or vengeance, and when he 
 is ready to be given up unto suffering according unto his demerit, 
 another should tender himself to die for him, that he might be freed ; 
 let an appeal be made to the common reason and understandings of 
 all men, whether the intention of this his dying for another be not, 
 that he substitutes himself in his stead, to undergo what he should 
 have done, however the translation of punishment from one to another 
 may be brought about and asserted; for at present we treat not of 
 the right, but of ihefact, or the thing itself And to deny this to be 
 the case as to the sufferings of Christ, is, as far as I can understand, 
 to subvert the whole gospel. 
 
 Moreover, as was said, this hath been variously exemplified among 
 the nations of the world ; whose actings in such cases; because they 
 excellently shadow out the general notion of the death of Christ for 
 others, for sinners, and are appealed unto directly by the apostle 
 to this purpose, Rom. v. 7, 8, I shall in a few instances reflect 
 upon. 
 
 Not to insist on the voluntary surrogations of private persons, one 
 into the room of another, mutually to undergo dangers and death for 
 one another, as before mentioned, I shall only remember some pubhc 
 transactions, in reference unto communities, in nations, cities, or 
 armies. Nothing is more celebrated amongst the ancients than this, 
 that when they supposed themselves in danger, from the anger and 
 displeasure of their gods, by reason of any guilt or crimes among 
 them, some one person should either devote himself or be devoted by 
 the people, to die for them ; and therein to be made, as it were, an 
 expiatory sacrifice. For where sm is the cause, and God is the object 
 respected, the making of satisfaction by undergoing punishment, and 
 expiating of sin by a propitiatory sa<jrifice, are but various expressions 
 of the same thing. Now, those who so devoted themselves, as was 
 said, to die in the stead of others, or to expiate their sins, and turn 
 away the anger of God they feared, by their death, designed two 
 things in what they did. First, That the evils which were impend- 
 ent on the people, and feared, might fall on themselves, so that the 
 people might go free. Secondly, Tliat all good things which them- 
 selves desired, might be confeired on the people. Which things have 
 a notable shadow in them of the great expiatory sacrifice, concerning 
 
 VOL. II. 29
 
 450 AN APPENDIX. 
 
 which we treat, and expound the expressions wherein it is declared. 
 The instance of the Decii is known ; of whom the poet, — 
 
 " PlebeisB Decionim animsB, plebeia fuenrnt 
 Nomina; pro totis legiouibus Hi tamen, et pro 
 Omnibus auxiliis, atque omni plebe Latina, 
 Sufficiunt Diis infernis." 
 
 The two Decii, father and son, in imminent dangers of the people, 
 devoted themselves, at several times, unto death and destruction. 
 And saith he, " Sufficiunt Diis infernis," — they satisfied for the whole 
 people; adding the reason whence so it might be: — 
 
 " Pluris enim Decii quam qui servantur ab illis," — Juv., Sat. vii. 254-8. 
 
 They were more to be valued than all that were saved hy them. 
 And the great historian doth excellently describe both the actions 
 and expectations of the one and the other in what they did. The 
 father, when the Roman army, commanded by himself and Titus 
 Manlius, was near a total ruin by the Latins, called for the public 
 priest, and caused him, with the usual solemn ceremonies, to devote 
 him to death for the dehverance and safety of the army ; after which, 
 making his requests to his gods, (" dii quorum est potestas nostrorum 
 hostiumque,") " the gods that had power over them and their adver- 
 saries," as he supposed, he cast himself into death by the swords' of 
 the enemy. " Conspectus ab utraque acie aliquanto augustior hu- 
 mane visu, sicut cgbIo missus, piaculum omnis deorum irse, qui pestem 
 ab suis aversam in hostes ferret ;"" — '* He was looked on by both 
 armies as one more august than a man, as one sent from heaven, to 
 be a piacular sacrifice, to appease the anger of the gods, and to trans- 
 fer destruction from their own army to the enemies," Liv., Hist. viii. 9. 
 His son, in like manner, in a great and dangerous battle against the 
 Gauls and Samnites, wherein he commanded in chief, devoting him- 
 self, as his father had done, added unto the former solemn depreca- 
 tions : — " Prse se agere sese formidinem ac fugam, csedemque ac cru- 
 orem, cffilestium, inferorum iras," lib. x. 28 ; — " That he carried away 
 before him, from those for whom he devoted himself, ' fear and flight, 
 slaughter and blood, the anger of the celestial and infernal gods.''" 
 And as they did, in this devoting of themselves, design " averruncare 
 malum, deum iras, lustrare populum, aut exercitum, piaculum fieri," 
 or 'TTipi-^rifia, a,m6yi[La, avoxddapfj.a., — " expiare crimina, scelus, reatum," 
 or to remove all evil from others, by taking it on themselves in their 
 stead; so also they thought they might, and intended in what they 
 did, to covenant and contract for the good things they desired. So 
 did these Decii ; and so is Menoeceus reported to have done, when he 
 devoted himself for the citv of Thebes, in dantrer to be destroyed by
 
 AN APPENDIX. 451 
 
 tue Argives. So Papinius [Statius] introduceth him treating [with] 
 
 his gods: — 
 
 ** Armorura superi, tuque 6 qui funere tanto 
 Indulges mihi, Phcebe, mori, date gaudia Thebis, 
 Quae pepigi, et toto quae sanguine prodigus emi." — [Theb. x. 757.] 
 
 He reckoned that he had not only repelled all death and danger 
 from Thebes, by his own, but that he had purchased joy, in peace 
 and Hberty, for the people. 
 
 And where there was none in public calamities that did voluntarily 
 devote themselves, the people were wont to take some obnoxious 
 person, to make him execrable, and to lay on him, according to their 
 superstition, all the wrath of their gods, and so give him up to de- 
 struction. Such the apostle alludes unto, Rom. ix. 3; 1 Cor. iv. 9, 13. 
 So the Massilians were wont to expiate their city by taking a person 
 devoted, imprecating on his head all the evil that the city was ob- 
 noxious unto, casting him into the sea with these words, Hipi-^riMa 
 ^fiuv yevov' — " Be thou our expiatory sacrifice." To which purpose 
 were the solemn words that many used in their expiatory sacrifices, 
 as Herodotus [lib. ii. 39] testifieth of the Egyptians, bringing their 
 offerings. Saith he, Karapsovrai bi, Tads XsyovTsg, rffdi Xi<pakf;ffn' i1 ri 
 /isXkoi Jj gpiffi ToTfft ^uouff/, ri A-iyhirrt^ rff <Suvaira6ri xocxov ysvsaSot,! eg x£(paX'^i> 
 ralrrii rpavea&ai' — " They laid these imprecations on their heads, that 
 if any evil were happening towards the sacrificer, or all Egypt, let it 
 be all turned and laid on this devoted head." 
 
 And the persons whom they thus dealt withal, and made execrate, 
 were commonly of the vilest of the people, or such as had rendered 
 themselves detestable by their own crimes; whence was the complaint 
 of the mother of Menoeceus upon her son's devoting himself: — 
 
 " Lustralemne feris, ego te puer inclyte Thebis, 
 Devotumque caput, vilis seu mater alebam ? " — 
 
 [Statius, Tbeb. x. 788, 789.] 
 
 I have recounted these instances to evince the common intention, 
 sense, and understanding of that expression, of one dying for another, 
 and to manifest by examples what is the sense of mankind about 
 any one's being devoted and substituted in the room of others, to de- 
 liver them from death and danger; the consideration whereof, added 
 to the constant use of the words mentioned in the Scripture, is suf- 
 ficient to found and confirm this conclusion : — 
 
 "That whereas it is frequently affirmed in the Scripture, that ' Christ 
 died for us, and for our sins,' etc., to deny that he died and suffered 
 in our stead, undergoing the death whereunto we were obnoxious, 
 and the punishment due to our sins, is, — if we respect in what we 
 say or believe the constant use of those words in the Scripture,
 
 452 AN APrENDIX. 
 
 the nature of the thing itself concerning which they are used, the 
 uncontrolled use of that expression in all sorts of writers in express- 
 ing the same thing, with the instances and examples of its meaning 
 and intention among the nations of the world, — to deny that he died 
 for us at all." 
 
 Neither will his dying for our good or advantage only, in what 
 way or sense soever, answer or make good or true the assertion of 
 his dying for us and our sins. And this is evident in the death of the 
 apostles and martyrs. They all died for our good ; our advantage and 
 benefit was one end of their sufferings, in the will and appointment 
 of God : and yet it cannot be said that they died for us, or our 
 sins. 
 
 And if Christ died only for our good, though in a more effectual 
 manner than they did, yet this altereth not the kind of his dying for 
 us ; nor can he thence be said, properly, according to the only due 
 sense of that expression, so to do. 
 
 I shall, in this brief and hasty discourse, add only one consideration 
 more about the death of Christ, to confirm the truth pleaded for; 
 and that is, that he is said, in dying for sinners, " to bear their sins. " 
 Isa. liii. 11, " He shall bear then- iniquities;" verse 12, " He bare the 
 sin of many;" explained, verse 5, " He was wounded for our trans- 
 gressions, he was bruised for our iniquities; the chastisement of our 
 peace was upon him." 1 Pet. ii. 24, " Who his own self bare our sins 
 in his own body on the tree," etc. 
 
 This expression is purely sacred. It occurreth not directly in other 
 authors, though the sense of it in other words do frequently. They 
 call it " luere peccata;" that is, "delictorum supplicium ferre," — "to 
 bear the punishment of sins." The meaning, therefore, of this phrase 
 of speech is to be taken from the Scripture alone, and principally 
 from the Old Testament, where it is originally used ; and from whence 
 it is transferred into the New Testament, in the same sense, and no 
 other. Let us consider some of the places : — 
 
 Isa. liii. 11, ^2D^ Nin Dnbiy.. The same word, ^^^, is used verse 4, 
 D^np «''nNDD^j — " And our griefs, he hath borne them." The word 
 signifies, properly, to bear a weight or a burden, as a man bears it on 
 his shoulders, — " bajulo, porto." And it is never used with respect 
 unto sin, but openly and plainly it signifies the undergoing of the 
 punishment due unto it. So it occurs directly to our purpose, Lam. 
 V, 7, ^pbo Dn''ri:i_y ^:n:ii_ d^x ^li^Dn ^irriiis — " Our fathers have sinned, 
 and are not; and we have borne their iniquities;" the punishment 
 due to their sins. And why a new sense should be forged for these 
 words when they are spoken concerning Christ, who can give a just 
 reason ? 
 
 Again; ^^^ is used to the same purpose, ^^^ D"'3']-«t2n Kini^ Isa. liii.
 
 AN APPENDIX. 453 
 
 1 2, " And lie bare the sin of many." ^'^^ is often used with re- 
 spect unto sin ; sometimes with reference unto God's actings about 
 it, and sometimes with reference unto men's concerns in it. In the 
 first way, or when it denotes an act of God, it signifies to lift up, to 
 take away or pardon sin ; and leaves the word I^V, wherewith it is 
 joined under its first signification, of iniquity, or the guilt of sin, with 
 respect unto punishment ensuing as its consequent ; for God pardon- 
 ing the guilt of sin, the removal of the punishment doth necessarily 
 ensue, guilt containitig an obligation unto punishment. In the latter 
 way, as it respects men or sinners, it constantly denotes the bearing 
 of tlie punishment of sin, and gives that sense unto PV, with respect 
 unto the guilt of sm as its cause. And hence ariseth the ambiguity 
 of these words of Cain, Gen. iv. 13, ^^i^l" '^^ ^i^i If i^t>: denotes 
 an act of God, if the words be spoken with reference, in the first 
 place, to any acting of his towards Cain, I^V retains the sense of ini- 
 quity, and the words are rightly rendered, " My sin is gi-eater than 
 to be forgiven." If it respect Cain himself firstly, t^V assumes the 
 signification of punishment, and the words are to be rendered, " My 
 punishment is greater than I can bear," or " is to be borne by 
 me." 
 
 This, I say, is the constant sense of this expression, nor can any 
 instance to the contrary be produced. Some may be mentioned in 
 the confirmation of it. Numb. xiv. 33, " Your children shall wander 
 in the wUdemess forty years," Ci3''ri^:rnx ixb':i " and shall bear your 
 whoredoms." Verse 34, ^^ D'i'?!^ n'f nbiy-ns'iNOT,—" Ye shall bear 
 your iniquities forty years;" that is, the punishment due to your 
 whoredoms and iniquities, according to God's providential dealings 
 with them at that time. Lev. xix. 8, " He that eateth it ^?'. iJiJ{ 
 shaU bear his iniquity." How? t^inn mr\ nmDJ _« That soul shall 
 be cut off." To be cut off for sin, by the punishment of it, and 
 for its guilt, is to bear iniquity. So chap. xx. 16-18, for a man to 
 bear his iniquity, and to be killed, slain, or put to death for it, are 
 the same. 
 
 Ezek. xviii. 20, 3Nn )ij?3 ii.\^-i6 }3 nm N^n nsLshn c;s3n^_"The soul 
 that sinneth, it shall die. The son shall not bear the sin of the 
 father." To bear sin, and to die for sin, are the same. More in- 
 stances might be added, all uniformly speaking the same sense of 
 the words. 
 
 And as this sense is sufficiently, indeed invincibly, established by 
 the invariable use of that expression in the Scripture so the manner 
 whereby it is affirmed that the Lord Christ bare our iniquities, sets 
 it absolutely free from all danger by opposition. For he bare our 
 iniquities when 1J^3 f^^ ^^? i^ J?'??!! nin^i^ — " the Lord made to meet 
 on him, or laid on him, the iniquity of us all," Isa. liii. 6 ; which words
 
 4.54 AN APPENDIX. 
 
 the LXX. reuder, Kal Kiip/o; ■ra.piduxev ahrh raTg a/MapTlatg fifiuV — 
 " The Lord gave hkn up, or deUvered him unto our sins;" that is, to 
 be punished for them, for other sense the words can have none. " He 
 made him sin for us," 2 Cor. v. 21. So " he bare our sins," Isa. Uii. 12. 
 How? " In his own body on the tree," 1 Pet. ii. 24; that when he 
 was, and in his being stricken, smitten, afflicted, wounded, bruised, 
 slain, so was the chastisement of our peace upon him. 
 
 Wherefore, to deny that the Lord Christ, in his death and suffer- 
 ing for us, underwent the punishment due to our sins, what we had 
 deserved, that we might be delivered, as it everts the great founda- 
 tion of the gospel, so, by an open perverting of the plain words of the 
 Scripture, because not suited in their sense and importance to the 
 vain imaginations of men, it gives no small countenance to infidelity 
 Euid atheism. 
 
 EKD OF VOL.11
 
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