Of Communion with God the Father, Son and Holy Ghost [ThML]
<generalInfo> <description>In 1657, John Owen produced one of his finest devotional treatises, probably the substance of a series of sermons. He examines the Christian's communion with God as it relates to all three members of the Holy Trinity. Owen directs Christians towards green pastures and still waters, and lays open the exhaustless springs of the Christian's hidden life with God. Yet, twenty years after its publication, <i>Of Communion with God</i> provoked the heavy criticism from another theologian. This work brings together not only Owen's original work, but also his response to this heavy criticism. In his reply, Owen vindicates himself from the various mystical sentiments that were ascribed to him. This wonderful book illustrates health Christian dialogue, and is a wonder to read.<br></br><br></br>Tim Perrine<br></br>CCEL Staff Wrtier</description> <pubHistory>First edition 1657. The Works of John Owen, edited by William H Goold, first published by Johnstone and Hunter 1850–1853. Reprinted by photolithography and published by the Banner of Truth Trust, Edinburgh 1965.</pubHistory> <comments></comments> </generalInfo> <printSourceInfo> <published>The Banner of Truth Trust, Edinburgh, 1965.</published> </printSourceInfo> <electronicEdInfo> <publisherID>ccel</publisherID> <authorID>owen</authorID> <bookID>communion</bookID> <version>1.0</version> <editorialComments></editorialComments> <status>Proof-read and ThML markup added.</status> <DC> <DC.Title>Of Communion with God the Father, Son and Holy Ghost</DC.Title> <DC.Creator sub="Author" scheme="short-form">John Owen</DC.Creator> <DC.Creator sub="Author" scheme="file-as">Owen, John (1616-1683)</DC.Creator> <DC.Creator sub="Author" scheme="short-form">John Owen</DC.Creator> <DC.Creator sub="Author" scheme="ccel">owen</DC.Creator> <DC.Publisher>Grand Rapids, MI: Christian Classics Ethereal Library</DC.Publisher> <DC.Subject scheme="LCCN">BT972</DC.Subject> <DC.Subject scheme="lcsh1">Doctrinal theology</DC.Subject> <DC.Subject scheme="lcsh2">Invisible world (saints, demons, etc.)</DC.Subject> <DC.Subject scheme="LCCN">BL29</DC.Subject> <DC.Subject scheme="ccel">All; Classic; Christian Life;</DC.Subject> <DC.Contributor sub="Markup">Timothy Lanfear</DC.Contributor> <DC.Date sub="Created"></DC.Date> <DC.Type>Text.Monograph</DC.Type> <DC.Format scheme="IMT">text/xml</DC.Format> <DC.Identifier scheme="URL">/ccel/owen/communion.html</DC.Identifier> <DC.Source></DC.Source> <DC.Source scheme="URL"></DC.Source> <DC.Language>en</DC.Language> <DC.Rights></DC.Rights> </DC> </electronicEdInfo>
Of Communion with God the Father, Son and Holy Ghost
<scripContext version="KJV" />Title Page.
1Of
communion
with
God the Father, Son, and Holy Ghost,
each person distinctly,
in love, grace, and consolation;
or,
the saints’ fellowship with the Father, Son, and Holy Ghost unfolded.
“God is love.” —
“Tell me, O thou whom my soul loveth, where thou feedest.”
—
“Make haste, my beloved.” —
“Grieve not the Holy Spirit of God, whereby ye are sealed
unto the day of redemption.” —
“Now there are diversities of gifts, but the same Spirit.
And there are differences of administrations, but the same Lord. And there
are diversities of operations, but it is the same God.” —
Prefatory note.
2The reader may be referred to the Life of Dr Owen (vol. i. p. lxxii.) for a general criticism on the merits of the following treatise. It was published in 1657, shortly after he had ceased to be Vice-Chancellor 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 engagement 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 September 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 oversight of one of them has created some misconceptions 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 of the work. The term “Communion,” as used by Owen[title="Owen, John"], 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 on his gracious character and a soul in a gracious state, but the gracious relationship upon which this holy interchange is based. On the part of Christ, for example, all his work and its results are described, from the atonement till it takes effect in the actual justification of the sinner.
The grand peculiarity distinguishing the treatise is its fullness 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 employed by Owen[title="Owen, John"].
Analysis.
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 chap. 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.–vi.; 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.; sanctification, ix.; and the privileges of the covenant, x.; — and grace 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 Ghost is expounded in the eight following chapters; — the foundation of it, chap. i.; his gracious and effectual influence in believers, ii.; the elements in which it consists, iii.; 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 treatise, 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.
3Christian Reader,
It is now six years past since I was brought under an engagement of promise for 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 thing in public on this subject (which was the means of bringing me under the engagements mentioned), to re-assume the consideration of what I had first fixed on, I have been enabled to give it that improvement, and to make those additions to the main of the design and matter treated on, that my first debt is come at length to be only the occasion of what is now tendered to the saints of God. I shall speak nothing of the subject here handled; it may, I hope, speak for itself, in that spiritual savour and relish which it will yield to them whose hearts are not so filled with other things as to render the sweet things of the gospel bitter to them. The 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: know 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.
<attr>J. O.[title="Owen, John"]</attr>Oxon. Ch. Ch.
Coll.,
<date value="1657-07-10">July 10, 1657</date>.
To the reader.
4Alphonsus, king of Spain[title="Alphonsus, king of Spain"], is said to have found food and physic in reading Livy[title="Livy"]; and Ferdinand, king of Sicily[title="Ferdinand, king of Sicily"], in reading Quintus Curtius[title="Quintus Curtius"]: but thou hast here nobler entertainments, vastly richer dainties, incomparably more sovereign medicines; — I had almost said, the very highest of angel’s food is here set before thee; and, as Pliny[title="Pliny the Elder"] speaks, “permista deliciis auxilia,” — things that minister unto grace and comfort, to holy life and liveliness.
Such is this treatise, — this, which is the only one extant upon its great and necessary subject, — this, whose praise hath been long in the churches, and hath gone enamelled with the honourable reproaches of more than one English Bolsec, — this, whose great 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 needful to be said concerning any work of Dr Owen[title="Owen, John"]’s; — needful in our day itself, a day wherein “pauci sacras Scripturas, plures nomina rerum, plurimi nomina magistrorum sequuntur;” — “few do cleave to the holy Scriptures; many do rest in scholastic senseless sounds; and most men do hang their faith upon their rabbi’s sleeves.”
This only I add:— of the swarms every day rising, there are few books but do want their readers; yet if I understand aright, there are not many readers but do want this book.
In which censure I think I am no tyrant, which the philosopher names the worst of wild beasts; I am sure I am no flatterer, which he calls justly, the worst of tame beasts, — Καὶ ταῦτα μὲν δὴ ταῦτα.
Let the simple souls (the “paucissimæ lectionis mancipia”) who take the
doctrine of distinct communion with the Divine Persons to be a new-fangled
one and uncouth, observe the words of the Rev. Samuel Clarke[title="Clarke, Rev. Samuel"] (the annotator on the Bible), in his
sermon on
Reader, I am
Thy servant in
Christ Jesus,
Daniel Burgess[title="Burgess, Daniel"][1].
Title.
5Of communion with God
Part I. Of Communion with God the Father.
Chapter I.
In the
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 all things,[1] — the inviting others unto fellowship with them, and a participation of the precious things which they did enjoy, seems to be exposed to many contrary reasonings and objections: “What benefit is there in communion with them? Is it any thing else but to be sharers in troubles, reproaches, scorns, and all manner of evils?” To prevent or remove these and the like exceptions, the apostle gives them to whom he wrote to know (and that with some earnestness of expression), that notwithstanding all the disadvantages their fellowship lay under, unto a carnal view, yet in truth it was, and would be found to be (in reference to some with whom they held it), very honourable, glorious, and desirable. For “truly,” saith he, “our fellowship is with the Father, and with his Son Jesus Christ.”
This being so earnestly and directly asserted by the apostle, we may boldly follow him with our affirmation, — namely, “That the saints of God have communion with him.” And a holy and spiritual communion it is, as shall be declared. How this is spoken 6distinctly 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,[1] we
darkness; and what communion hath light with darkness? He is
life, we are dead, — he is love, and we are
enmity; and what agreement can there be between us? Men in such a
condition have neither Christ,[1] nor hope, nor God in the
world,
The manifestation of grace and pardoning mercy, which is
the only door of entrance into any such communion, is not committed unto
any but unto him alone[1] in whom it is, by whom that grace
and mercy was purchased, through whom it is dispensed, who reveals
it from the bosom of the Father. Hence this communion and fellowship with
God is not in express terms mentioned in the Old Testament. The thing
itself is found there; but the clear light of it, and the boldness of faith
in it, is discovered in the gospel, and by the Spirit administered therein.
By that Spirit we have this liberty,
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 (
Of the union which 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 returnal unto him of that which he requireth and accepteth, flowing from that union[1] which in Jesus Christ 9we have with him. And it is twofold:— 1. Perfect and complete, in the full fruition of his glory and total giving up of ourselves to him, resting in him as our utmost end; which we shall enjoy when we see him as he is; — and, 2. Initial and incomplete, in the first-fruits and dawnings of that perfection which we have here in grace; which only I shall handle.
It is, then, I say, of that mutual communication[1] in giving and receiving, after a most holy and spiritual manner, which is between God and the saints while they walk together in a covenant of peace, ratified in the blood of Jesus, whereof we are to treat. And this we shall do, if God permit; in the meantime praying the God and Father of our Lord and Saviour Jesus Christ, who hath, of the riches of his grace, recovered us from a state of enmity into a condition of communion and fellowship with himself, that both he that writes, and they that read the words of his mercy, may have such a taste of his sweetness and excellencies therein, as to be stirred up to a farther longing after the fulness of his salvation, and the eternal fruition of him in glory.
Chapter II.
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 wherein it doth consist, comes next under consideration. For the first, in respect of the distinct 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 Son, and distinctly with the Holy Spirit), and in what the peculiar appropriation of this distinct communion 10unto the several persons doth consist, must, in the first place, be made manifest.[1]
And not only in the emanation of grace from God,
and the illapses of the Spirit on us, but also in all our
approaches unto God, is the same distinction observed.[1] “For through
Christ we have access by one Spirit unto the Father,”
Sometimes, indeed, there is express mention made only of
the 11Father and the Son,
Sometimes the Son only is spoken of, as to this purpose.
Sometimes the Spirit alone is mentioned.
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[1] 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 drawn forth, in solemn prayer and praises, according unto that way which he hath appointed. That the Scripture doth distinctly assign all these unto the Father, Son, and Spirit, — manifesting that the saints do, in all of them, both as they are purely and nakedly moral, and as farther clothed with instituted worship, respect each 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 manifested in those ways as acting peculiarly
towards them: which should draw them forth and stir them up thereunto. He
gives testimony unto, and beareth witness of, his Son,
The like also is said of love.
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,”
2. It is so also in reference unto the Son.
Farther: that faith, hope, and love, acting themselves in
all manner of obedience and appointed worship, are peculiarly due from the
saints,[1] and distinctly
directed unto the Son, is abundantly manifest from that solemn doxology,
3. Thus also is it in reference unto the Holy Spirit of grace. The closing
of the great sin of unbelief[1] 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,
15Now, 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, duty or obedience performed, but they are distinctly directed unto Father, Son, and Spirit. Now, by these and such like ways as these, do we hold communion with God; and therefore we have that communion distinctly, as hath been described.
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.[1] As all the spiritual ascendings of their souls are assigned unto them respectively, so all their internal receiving of the communications of God unto them are held out in such a distribution as points at distinct rises and fountains (though not of being in themselves, yet) of dispensations unto us. Now this is 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,
(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 very comprehensive, and may be thought to comprise all other particulars; and this is teaching. The teaching of God is the real communication 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,
[2.] Unto the Son. The Father proclaims him from
heaven to be the great teacher, in that solemn charge to hear him, which
came once [and] again from the excellent glory: “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,
[3.] To the Spirit.
This, then, farther drives on the truth that lies under demonstration; there being such a distinct communication of grace from the several persons of the Deity, the saints must needs have distinct communion with them.
It remaineth only to intimate, in a word, wherein this distinction lies, and what is the ground thereof. Now, this is, that the Father doth it by the way of original 17authority; the Son by the way of communicating from a purchased treasury; the Holy Spirit by the way of immediate efficacy.
1st. The Father communicates all grace by the way of
original authority: He quickeneth whom he will,
2dly. The Son, by the way of making out a
purchased treasury: “Of his fulness have all we received, and
grace for grace,”
3dly. The Spirit doth it by the way of immediate
efficacy,
Chapter III.
Having proved that there is such a distinct communion in respect of Father, Son, and Spirit, as whereof we speak, it remains that it 18be farther cleared up by an induction of instances, to manifest what [it is], and wherein the saints peculiarly hold this communion with the several persons respectively: which also I shall do, after the premising some observations, necessary to be previously considered, as was promised, for the clearing of what hath been spoken. And they are these that follow:—
1. When I assign any thing as peculiar wherein we distinctly hold communion with any person, I do not exclude the other persons from communion with the soul in the very same thing. Only this, I say, principally, immediately, and by the way of eminency, we have, in such a thing, or in such a way, communion with some one person; and therein with the others secondarily, and by the way of consequence on that foundation; for the person, as the person, of any one of them, is not the prime object of divine worship, but as it is identified with the nature or essence of God. Now, the works that outwardly are of God (called “Trinitatis ad extra”),[1] which are commonly 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 operation: so creation is appropriated to the Father, redemption to the Son. In which sense we speak of these things.
2. There is a concurrence of the actings and
operations of the whole Deity[1] in that dispensation, wherein each
person concurs to the work of our salvation, unto every act of our
communion with each singular person. Look, by what act soever we hold
communion with any person, there is an influence from every person
to the putting forth of that act.[1] As, suppose it to be the act of faith:— It is
bestowed on us by the Father: “It is not of yourselves: it is the gift of
God,”
193. When I assign any particular thing wherein we hold communion with any person, I do not do it exclusively unto other mediums of communion; but only by the way of inducing a special and eminent instance for the proof and manifestation of the former general assertion: otherwise there is no grace or duty wherein we have not communion with God in the way described. In every thing wherein we are made partakers of the divine nature, there is a communication 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, containing 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
communion 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 discovery 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 (
1.
2. So in that distribution made by the apostle in his
solemn parting benediction,
3.
4. The apostle teaches the same,
5. Nay, whereas there is a twofold divine love, beneplaciti and amicitiæ, a love of good pleasure and destination, and a love of friendship and approbation, they are both peculiarly assigned to the Father in an eminent manner:—
(1.)
(2.)
6. Yea, and as this love is peculiarly to be eyed in him,
so it is to be looked on as the fountain of all following gracious
dispensations. Christians walk oftentimes with exceedingly troubled
hearts, concerning the thoughts of the Father towards them. They are well
persuaded 22of the Lord Christ and his good-will; the difficulty
lies in what is their acceptance with the Father, — what is his heart
towards them?[1] “Show us the Father, and it sufficeth us,”
I shall not need to add any more proofs. This is that which is demonstrated:— There is love in the person of the Father peculiarly held out unto the saints, as wherein he will and doth hold communion with them.
Now, to complete communion with the Father in love, two things are required of believers:— (1.) That they receive it of him. (2.) That they make suitable returns unto him.
(1.) That they do receive it. Communion consists
in giving and receiving. Until the love of the Father be
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 eminently revealed his love, that it may be received by faith.
“Ye believe in God,”
It is true, there is not an immediate acting of
faith upon the Father, but by the Son. “He is the way, the truth, and the
life: no man cometh unto the Father but by him,”
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 live below it, in the troublesome region of hopes and fears,
storms and clouds. All here is serene and quiet. But how to attain to
this pitch they know not. This is the will of God, that he may always be
eyed as benign, kind, tender, loving, and unchangeable 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,
(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.[1] God loves, that he may be beloved.[1] When he comes to command the
return of his received love, to complete communion with him, he says, “My
son, give me thine heart,”
Thus is this whole business stated by the apostle,
That this communion with the Father in love may be made the more clear and evident, I shall show two things:— [1.] Wherein this 25love of God unto us and our love to him do agree, as to some manner of analogy and likeness. [2.] Wherein they differ;[1] which will farther discover the nature of each of them.
[1.] They agree in two things:—
1st. That they are each a love of rest and complacency.
(1st.) The love of God is so.
(2dly.) The return that the saints make unto him, to
complete communion with him herein, holds some analogy with his love in
this; for it is a love also of[1] rest and delight. “Return unto thy rest, my soul,”
says David,
2dly. The mutual love of God and the saints agrees
in this, — that 27the way of communicating the issues and fruits
of these loves is only in Christ. The Father communicates no
issue of his love unto us but through Christ; and we make no return of love
unto him but through Christ. He is the treasury wherein the
Father disposeth all the riches of his grace, taken from the bottomless
mine of his eternal love; and he is the priest into whose hand we
put all the offerings that we return unto the Father. Thence he is first,
and by way of eminency, said to love the Son; not only as his eternal Son,
— as he was the delight of his soul before the foundation of the world,
(1st.) The Father loves us, and “chose us before the
foundation of the world;” but in the pursuit of that love, he “blesseth us
with all spiritual blessings in heavenly places in Christ,”
(2dly.) Our returns are all in him, and by him also. And well is it with us that it is so. What lame and blind sacrifices should we otherwise present unto God! He [1]bears the iniquity of our offerings, and he adds incense unto our prayers. Our love is fixed on the Father; but it is conveyed to him through the Son of his love. He is the only way for our graces as well as our persons to go unto God; 28through him passeth all our desire, our delight, our complacency, our obedience. Of which more afterward.
Now, in these two things there is some resemblance between that mutual love of the Father and the saints wherein they hold communion.
[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 anywhere find any mention of it,
but it is held out as the cause and fountain of some free gift flowing from
it. He [1]loves us, and
sends his Son to die for us; — he loves us, and blesseth us with all
spiritual blessings. Loving is choosing,
(2dly.) Our love unto God is a love of
duty, the love of a child. His love descends upon us in bounty
and fruitfulness;[1] 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[1] immediately, yet no fruit of our love
reacheth him immediately; though he requires our love, he is not benefited
by it,
2dly. They differ in this:— The love of the Father unto us is an antecedent love; our love unto him is a consequent love.
(1st.) The love of the Father unto us is an antecedent love, and that in two respects:—
[1st.] It is antecedent in respect of our
love,
[2dly.] In respect of all other causes of
love whatever. It goes not only before our love, but also any thing in us
that is lovely.[1]
(2dly.) Our love is consequential in both these regards:—
[1st.] In respect of the love of God. Never did creature turn his affections towards God, if the heart of God were not first set upon him.
[2dly.] In respect of sufficient causes of love.
God must be revealed unto us as lovely and desirable, as a fit and suitable
object unto the soul to set up its rest upon, before we can bear any love
unto him. The saints (in this sense) do not love God for nothing, but for
that excellency, loveliness, and desirableness that is in him. As the
psalmist says, in one particular,
3dly. They differ in this also:— The love of God is like himself, — 30equal, 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.;[1] 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, sometimes! and again, how dead, how dark, how weak! as God is pleased to let out or to restrain the fruits of his love. All the graces of the 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.
[2dly.] In respect of its discoveries and
manifestations. He “sheds abroad his love in our hearts by the Holy
Ghost,”
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?”
Answer. There are few truths of Christ which, from some or other, have not received like entertainment with this. Terms and appellations are at the will of every imposer; things are not at all varied by them. The love of God in itself is the eternal purpose and act of his will. This is no more changeable than God himself: if it were, no flesh could be saved; but it[1] changeth not, and we are not consumed. 31What then? loves he his people in their sinning? Yes; his people, — not their sinning. Alters[1] he not his love towards them? Not the purpose of his will, but the dispensations of his grace. He rebukes them, he chastens them, he hides his face from them, he smites them, he fills them with a sense of [his] indignation; but woe, woe would it be to us, should he change in his love, or take away his kindness from us! Those very things which seem to be demonstrations of the change of his affections towards his, do as clearly proceed from love as those which seem to be the most genuine issues thereof. “But will not this encourage to sin?” He never tasted of the love of God that can seriously make this objection. The doctrine of grace may be turned into wantonness; the principle cannot. I shall not wrong the saints by giving another answer to this objection: Detestation of sin in any may well consist with the acceptation of their persons, and their designation to life eternal.
But now our love to God is ebbing and flowing, waning and increasing. We lose our first love, and we grow again in love;[1] — scarce a day at a stand. What poor creatures are we! How unlike the Lord and his love! “Unstable as water, we cannot excel.” Now it is, “Though all men forsake thee, I will not;” anon, “I know not the man.” One day, “I shall never be moved, my hill is so strong;” the next, “All men are liars, I shall perish.” 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.
Having thus discovered the nature of that distinct communion which we have with the Father, it remaineth that we give some exhortations unto it, directions in it, and take some observations from it:—
1. First, then, this is a duty wherein it is most evident that Christians 32are but little exercised, — namely, in holding immediate communion with 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[1] which is given unto us, “that we may know the things that are freely bestowed on us of God.” This makes us go heavily, when we might rejoice; and to be weak, where we might be strong in the Lord. How few of the saints are experimentally acquainted with this privilege of holding immediate communion with the Father in love! With what anxious, doubtful thoughts do they look upon him! What fears, what questioning 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.[1] “Eternal life was with the Father, and is manifested unto us.” Let us, then, —
(1.) Eye the Father as love; look not on him as an always lowering father, but as one most[1] 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 their trust in thee.” Men cannot abide with God in spiritual 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 tenderness and compassion, his thoughts of kindness that have been from of old, his present gracious acceptance, it could not bear an hour’s absence from him; whereas now, perhaps, it cannot watch with him one hour. Let, then, this be the saints’ first notion of the Father, — as one full of eternal, free love towards them: let their hearts and thoughts be filled with breaking through all 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 sufficient, infinitely satiated with himself and his own
glorious excellencies and perfections; who hath no need to go forth with
his love unto others, nor to seek an object of it without himself. There
might he rest with delight and complacency to eternity. He is sufficient
unto his own love. He had his Son, also, his eternal[1] Wisdom, to rejoice and delight himself in from all
eternity,
[2.] What kind of love it is. And it is, —
1st. Eternal. It was fixed on us before
the[1] foundation of
the world. Before we were, or had done the least good, then were his
thoughts upon us, — then was his delight in us; — then did the Son rejoice
in the thoughts of fulfilling his Father’s delight in him,
2dly. Free. He[1] loves us because he will; there
was, there is, nothing in us for which we should be
beloved. Did we deserve his love, it must go less in its valuation.
Things of due debt are seldom the matter of thankfulness; but that which is
eternally antecedent to our being, must needs be absolutely
free in its respects to our well-being. This gives it life and being,
is the reason of it, and sets a price upon it,
3dly. [1]Unchangeable. Though we change every day,
yet his love changeth not. Could any kind of provocation turn it away, it
had long since ceased. Its unchangeableness is that which carrieth out the
Father unto that infiniteness of patience and forbearance (without which we
die, we perish),
4thly. [1]Distinguishing. He hath not thus loved all the world: “Jacob have I loved, but Esau have I hated.” Why should he fix 34his love on us, and pass by millions from whom we differ not by[1] nature, — that he should make us sharers in that, and all the fruits of it, which most of the great and[1] 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 endearing.
(2.) So eye it as to receive it. Unless this be added, all is in vain as to any communion with God. We do not hold communion 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[1] 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 bound with the cords of this love.[1] If the King be bound in the galleries 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 whereunto; as, —
(1.) It is exceeding acceptable unto God, even our
Father, that we should thus hold communion with him in his love, — that he
may be received into our souls as one full of love, tenderness, and
kindness, towards us. Flesh and blood is apt to have very hard thoughts of
him, — to think he is always angry, yea, implacable; that it is not for
poor creatures to draw nigh to him; that nothing in the world is more
desirable than never to come into his presence, or, as they say where he
hath any thing to do. “Who[1] among us shall dwell with the devouring fire? who
among us shall dwell with everlasting burnings?” say the sinners in Zion.
[1]And, “I knew
thou wast an austere man,” saith the evil servant in the gospels. Now,
there is not any thing more 35grievous 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[1] first blood
that murderer shed was by this means. He leads our first parents into 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 overthrow all mankind[1] 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 with Zion! “What iniquity[1] have ye seen in me?” saith he; “have I been a
wilderness unto you, or a land of darkness?”[1] “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 walking with him.
How unwilling is a child to come into the presence of an angry father!
Consider, then, this in the first place, — receiving of the Father as he
holds out love to the soul, gives him the honour he aims at, and is
exceeding acceptable unto him. He often sets it out in an eminent manner,
that it may be so received:— “He commendeth his love toward us,”
(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 36rejoice in God, — that there is still an indisposedness of spirit unto close walking with him. What is at the bottom of this distemper? Is it not their unskilfulness in or neglect of this duty, even of 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. Every other discovery of God, without this, will but make the soul fly from Him; but if the heart be once much taken up with this the eminency of the Father’s love, it 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: exercise your thoughts upon this very thing, the eternal, free, and fruitful love of the Father, and see if your hearts be not wrought upon to delight in him. I dare boldly say, believers will find it as thriving a course as ever they pitched on in their lives. Sit down a little at the fountain, and you will quickly have a farther discovery of the sweetness of the streams. You who have run from him, will not be able, after 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.”
Answer. 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 believing of it as revealed. “We have known and believed the love that
God hath to us. God is love,”
Obj. 2. “I can believe that God is love to others, for he hath said he is love; but that he will be so to me, I see no ground of persuasion; there is no cause, no reason in the world, why he should turn one thought of love or kindness towards me: and therefore I dare not cast myself upon it, to hold communion with him in his special love.”
Ans. He hath spoken it as particularly to thee as to any one in the world. And for cause of love, he hath as much to fix it on thee as on any of the children of men; that is, none at all without himself. So that I shall make speedy work with this objection. Never any one from the foundation of the world, who believed such love in the 37Father, 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 receivest 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,
To make yet some farther improvement of this truth so opened and exhorted unto as before; — it will discover unto us the eminency and privilege of the saints of God. What low thoughts soever the sons of men may have of them, it will appear that they have meat to eat that the world knows not of. They have close communion and fellowship with the Father. They deal with him in the interchange of love. Men are generally esteemed according to the company they keep. It is an honour to stand in the presence of princes, though but as servants. What honour, then, have all the saints, to stand with boldness in the presence of the Father, and there to enjoy his bosom love! What a blessing did the queen of Sheba pronounce on the servants of Solomon, who stood before him, and heard his wisdom! How much more blessed, then, are they who stand continually before the God of Solomon, hearing his wisdom, enjoying his love! Whilst others have their fellowship with Satan and their own lusts, making provision for them, and receiving perishing 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 sweet retreat is here
for the saints, in 38all the scorns, reproaches, scandals,
misrepresentations, which they undergo in the world. When[1] 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[1] censures and tongue-persecutions which the saints
meet withal in the streets of the world, they may run with their moanings
unto their Father, and be comforted. “As one whom his mother comforteth,
so will I comfort you,” saith the Lord,
Evidently, then, the saints are the most mistaken
men in the world. If they say,[1] “Come and have fellowship with us;” are not men
ready to say, “Why, what are you? a sorry company of[1] seditious, factious persons. Be it known unto
you, that we despise your fellowship. When we intend to leave fellowship
with all honest men, and men of worth, then will we come to you.” But,
alas! how are men mistaken! Truly their fellowship is with the Father: let
men think of it as they please, they have close, spiritual, heavenly
refreshing, in the mutual communication of love with the Father himself.
How they are generally misconceived, the apostle declares,
Farther; this will discover a main difference between the saints and empty professors:— As to the performance of duties, and so the enjoyment of outward privileges, fruitless professors often walk hand in hand with them; but now come to their secret retirements, and 39what a difference is there! There the saints hold communion with God: hypocrites, for the most part, with the world and their own lusts; — with them they converse and communicate; they hearken what they will say to them, and make provision for them, when the saints are sweetly wrapt up in the bosom of their Father’s love. It is oftentimes even almost impossible that believers should, in outward appearance, go beyond them who have very rotten hearts: but this meat they have, which others know not of; this refreshment in the banqueting house, wherein others have no share; — in the multitude of their thoughts, the comforts of God their Father 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 all manner of
holy conversation?” Even “our God is a consuming fire.” What communion is
there between light and darkness? Shall sin and lust dwell in those
thoughts which receive in and carry out love from and unto the Father?
Holiness becometh his presence for ever. An unclean spirit cannot draw
nigh unto him; — an unholy heart can make no abode with him. A lewd person
will not desire to hold fellowship with a sober man; and will a man of vain
and foolish imaginations hold communion and dwell with the most holy God?
There is not any consideration of this love but is a powerful motive unto
holiness, and leads thereunto. Ephraim says, “What have I to do any more
with idols?” when in God he finds salvation. Communion with the Father is
wholly inconsistent with loose walking. “If we say that we have fellowship
with him, and walk in darkness, we lie, and do not the truth,”
And if this be so (to shut up all), how many that go under the name of Christians, come short of the truth of it! How unacquainted are the generality of professors with the mystery of this communion, and the fruits of it! Do not many very evidently hold communion with their lusts and with the world, and yet would be thought to have a portion and inheritance among them that are sanctified? They have neither new name nor white stone, and yet would be called the people of the Most High. May it not be said of many of them, rather, that God is not in all their thoughts, than that they have communion with him? The Lord open the eyes of men, that they may see and know that walking with God is a matter not of form, but power! And so far of peculiar communion with the Father, in the instance 40of love which we have insisted on. “He is also faithful who hath called us to the fellowship of his Son Jesus Christ our Lord;” — of which in the next place.
Part II. Of Communion with the Son Jesus Christ.
Chapter I.
Of that
distinct communion which we have with the person of the Father we have
treated in the foregoing chapters; we now proceed to the consideration of
that which we have with his Son, Jesus Christ our Lord. Now the fellowship
we have with the second person, is with him as Mediator, — in that office
whereunto, by dispensation, he submitted himself for our sakes; being “made
of a woman, made under the law, to redeem them that were under the law,
that we might receive the adoption of sons,”
I. For the first, I shall only produce some few places of
Scripture to confirm it, that it is so:—
In the two first verses you have the description that
Christ gives, first of himself, then of his church. Of himself,
“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 eminent things of trees,
which the residue of them have not:— 1. Fruit for food; 2.
Shade for refreshment. Of the one she eateth, under the other she
resteth; both with great delight. All other sons, either angels, the sons
of God by creation,
Having thus mutually described each other, and so made it manifest that they cannot but be delighted in fellowship and communion, in the next verses that communion of theirs is at large set forth and described. I shall briefly observe four things therein:— (1.) Sweetness. (2.) Delight. (3.) Safety. (4.) Comfort.
(1.) Sweetness: “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 banqueting-house, — the house of wine and dainties. These are
the preparations 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,”
(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,
(3.) Safety: “His banner over me was love,”
(4.) Supportment and consolation,
In brief, this whole book is taken up in the description of the communion that is between the Lord Christ and his saints; and therefore, it is very needless to take from thence any more particular instances thereof
I shall only add that of
The Lord Christ, the eternal Wisdom of the Father, and who of God is made unto us wisdom, erects a spiritual house, wherein he makes provision for the entertainment of those guests whom he so freely invites. His church is the house which he hath built on a perfect number of pillars, that it might have a stable foundation: his slain beasts and 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 relations wherein Christ and his saints do stand; which necessarily require that there be a communion between them, if we do suppose they are faithful in those relations: but this is commonly treated on, and something will be spoken to it in one signal instance afterward.
Chapter II.
II. Having manifested that the saints hold peculiar fellowship with the Lord Jesus, it nextly follows that we show wherein it is that they have this peculiar communion with him.
47Now, this is in grace. This is everywhere ascribed
to him by the way of eminency.
So likewise in that apostolical benediction,
wherein the communication 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,
Yea, Paul is so delighted with this, that he makes it his
motto, and the token whereby he would have his epistles known,
Grace is a word of various acceptations. In its most eminent significations it may be referred unto one of these three heads:—
1. Grace of personal presence and comeliness.
[1]So we say, “A graceful and comely person,”
either from himself or his ornaments. This in Christ (upon the matter) is
the subject of near one-half of
2. Grace of free favour and acceptance. [1]“By this
grace we are 48saved;” that is, the free favour and gracious
acceptation of God in Christ. In this sense is it used in that frequent
expression, “If I have found grace in thy sight;” that is, if I be freely
and favourably accepted before thee. So he “giveth grace” (that is,
favour) “unto the humble,”
3. The fruits of the Spirit, sanctifying and
renewing our natures, enabling unto good, and preventing from evil, are so
termed. Thus the Lord tells Paul, “his grace was sufficient for him;” that
is, the assistance against temptation which he afforded him,
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 our communion with him therein is termed a “fellowship
in his sufferings, and the power of his resurrection,”
1. Let us begin with the first, which I call personal 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 with him therein.
(1.) To the handling of the first, I shall only premise this observation:— It is Christ as mediator of whom we speak; and therefore, by the “grace of his person,” I understand not, —
[1.] The glorious excellencies of his Deity considered in itself, abstracting from the office which for us, as God and man, he undertook.
[2.] Nor the outward appearance of his human
nature, neither when he conversed here on earth, bearing our
infirmities (whereof, by reason of the charge that was laid upon him, the
prophet gives quite another character,
Now, in this respect the Scripture describes him as exceeding excellent, comely, and desirable, — far above comparison with the chiefest, choicest created good, or any endearment imaginable.
1st. He is white in the glory of his
Deity, and ruddy in the preciousness of his
humanity. “His teeth are white with milk, and his eyes are red
with wine,”
2dly. He is white in the beauty of his
innocency and holiness, and ruddy in the blood
of his oblation. Whiteness is the badge of innocence and holiness. It is
said of the Nazarites, for their typical holiness, “They were purer than
snow, they were whiter than milk,”
3dly. His endearing excellency in the
administration of his kingdom is hereby also expressed.[1] He is white in
love and mercy unto his own; red with justice and revenge towards his
enemies,
There are three things in general wherein this personal excellency 51and grace of the Lord Christ doth consist:— (1st.) His fitness to save, from the grace of union, and the proper necessary effects thereof. (2dly.) His fulness to save, from the grace of communion; or the free consequences of the grace of union. (3dly.) His excellency to endear, from his complete suitableness to all the wants of the souls of men:—
(1st.) His fitness to save, — his being
ἱκανὸς, 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,
Union is the conjunction of the two natures of God
and man in one person,
[1st.] The subsistence of the human nature
in the person of the Son of God, having no subsistence of its own,
[2dly.] Κοινωνία
ἰδιωμάτων, — 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,
[3dly.] The execution of his office of mediation in his single person, in respect of both natures: wherein is considerable, ὁ ἐνεργῶν, — the agent, Christ himself, God and man. He is the principium quo, ἐνεργητικὸν, — the principle that gives life and efficacy to the whole work; and then, 2dly, The principium quod, — that which operates, which is both natures distinctly considered. 3dly. The ἐνέργεια, or δραστικὴ τῆς φύσεως κίνησις, — the effectual working itself of each nature. And, lastly, the ἐνέργημα, or ἀποτέλεσμα, — the effect produced, which ariseth from all, and relates to them all: so resolving the excellency I speak of into his personal union.
(2dly.) His fulness to save, from the grace
of 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,”
(3dly.) 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. Is he dead? [1]Christ is life. Is he weak? Christ is the power of God, and the wisdom of God. Hath he the sense of guilt upon him? Christ is complete righteousness, — “The Lord our Righteousness.” Many poor creatures are sensible of their wants, but know not where their remedy lies. Indeed, whether it be life or light, power or joy, all is wrapped up in him.
This, then, for the present, may suffice in general to be spoken of the personal grace of the Lord Christ:— He hath a fitness to save, having pity and ability, tenderness and power, to carry on that work to the uttermost; and a fulness to save, of redemption and sanctification, of righteousness and the Spirit; and a suitableness to the wants of all our souls: whereby he becomes exceedingly desirable, yea, altogether 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 whereunto; as also considerations to lay open the
nakedness and insufficiency of all other ways and things unto which men
engage their thoughts and desires, something may be now proposed. The
daughters of Jerusalem, ordinary, common professors, having heard the
spouse describing her Beloved,
Use 1. You that are yet in the flower of your days, full of health and strength, and, with all the vigour of your spirits, do pursue some one thing, some another, consider, I pray, what are all your beloveds to this Beloved? What have you gotten by them? Let us see the peace, quietness, assurance of everlasting blessedness that they have given you? Their paths are crooked paths, whoever goes in them shall not know peace. Behold here a fit object for your choicest affections, — one in whom you may find rest to your souls, — one in whom there is nothing will grieve and trouble you to eternity. Behold, he stands at the door of your souls, and knocks: O reject him not, lest you seek him and find him not! Pray study him a little; you love him not, because you know him not. Why doth one of you spend his time in idleness and folly, and wasting of precious time, perhaps debauchedly? Why doth another associate and assemble himself with them that scoff at religion and the things of God? Merely because you know not our dear Lord Jesus. Oh, when he shall reveal himself to you, and tell you he is Jesus whom you have slighted and refused, how will it break 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 righteousness, and are religious persons, consider a little with yourselves, — hath Christ his due place in your hearts? is he your all? doth he dwell in your thoughts? do you know him in his excellency and desirableness? do you indeed account all things “loss and dung” for 54his exceeding excellency? or rather, do you prefer almost any thing in the world before it? But more of these things afterward.
Chapter III.
(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,
So
To this purpose we have his faithful engagement,
And this is a relation wherein the Lord Jesus is
exceedingly delighted, and inviteth others to behold him in this his glory,
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,
Thus he sets out his whole communion with his church under
this 56allusion, 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,
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. Now, 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 themselves one to the other; [2.] Mutual, consequential, conjugal affections.
[1.] There is a mutual resignation, or making over
of their persons one to another. This is the first act of communion, as to
the personal grace of Christ. Christ makes himself over to the soul, to be
his, as to all the love, care, and tenderness of a husband; and the soul
gives up itself wholly unto the Lord Christ, to be his, as to all loving,
tender 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,
1st. Christ gives himself to the soul, with
all his excellencies, righteousness, preciousness, graces, and
eminencies, to be its Saviour, head, and husband, for ever to dwell with it
in this holy relation. He looks upon the souls of his saints, likes them
well, counts them fair and beautiful, because he hath made them so.
582dly. On the part of the saints, it is their free, willing consent to receive, embrace, and submit unto the Lord Jesus, as their husband, Lord, and Saviour, — to abide with him, subject their souls unto him, and to be ruled by him for ever.
Now, this in the soul is either initial, or the solemn 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 suitableness, far above all other beloveds
whatever, preferring him in the judgment and mind above them all. In the
place above mentioned,
(2dly.) The accepting of Christ by the
will, as its only husband, Lord, and Saviour. This is called
“receiving” of Christ,
Digression I.
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 ensuing things be considered; which are exceeding suitable to prevail upon our hearts to give up themselves to be wholly his:—
1. He is exceeding excellent and desirable in his[1] Deity, and the glory thereof. He is
“Jehovah our Righteousness,”
If any one should ask, now, with them in the Canticles, what is in the Lord Jesus, our beloved, more than in other beloveds, that should make him so desirable, and amiable, and worthy of acceptation? what is he more than others? I ask, What is a king more than a beggar? Much every way. Alas! this is nothing; they were born alike, must die alike, and after that is the judgment. What is an angel more than a worm? A worm is a creature, and an angel is no more; he hath made the one to creep in the earth, — made also the other to dwell in heaven. There is still a proportion between these, they agree in something; but what are all the nothings of the world to the God infinitely blessed for evermore? Shall the dust of the balance, or the drop of the bucket be laid in the scale against him? This is he of whom the sinners in 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 61he that goes into a garden where there are innumerable flowers in great variety, gathers not all he sees, but crops here and there one, and another, I shall endeavour to open a door, and give an inlet into the infinite excellency of the graces of the Lord Jesus, as he is “God blessed for evermore,” — presenting the reader with one or two instances, leaving him to gather for his own use what farther he pleaseth. 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 indigent to be suited with such a supply. There was a fulness
of grace in the human nature of Christ, — he received not “the Spirit by
measure,”
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
[1]water continually from the wells of
salvation; if they should set themselves to draw from one single promise,
an angel standing by and crying, “Drink, O my friends, yea, drink
abundantly, take so 62much grace and pardon as shall be
abundantly sufficient for the world of sin which is in every one of you;” —
they would not be able to sink the grace of the promise one hair’s breadth.
There is enough for millions of worlds, if they were; because it flows
into it from an infinite, bottomless fountain. “Fear not, O worm Jacob, I
am God, and not man,” is the bottom of sinners’ consolation. This is that
“head of gold” mentioned,
Consider, hence, his eternal, free, unchangeable
love. Were the love of Christ unto us but the love of a mere man,
though never so excellent, innocent, and glorious, it must have a
beginning, it must have an ending, and perhaps be
fruitless. The love of Christ in his human nature towards his is
exceeding, intense, tender, precious, compassionate, abundantly heightened
by a sense of our miseries, feeling of our wants, experience of our
temptations; all flowing from that rich stock of grace, pity, and
compassion, which, on purpose for our good and supply, was bestowed on him:
but yet this love, as such, cannot be infinite nor eternal, nor from itself
absolutely unchangeable. Were it no more, though not to be paralleled nor
fathomed, yet our Saviour could not say of it, as he doth, “As the Father
hath loved me, so have I loved you,”
(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,”
(2.) Unchangeable. Our love is like
ourselves; as we are, so are all our affections: so is the love of
Christ like himself. We love one, 63one 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.” [1]Jesus
Christ is still the same; and so is his love. “In the beginning he laid
the foundation of the earth; and the heavens are the works of his hands;
they shall perish, but he remaineth: they 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,”
(3.) It is also fruitful, — fruitful in all gracious issues and effects. A man may love another as his own soul, yet perhaps that love of his cannot help him. He may thereby pity him in prison, but not relieve him; bemoan him in 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 cry, “O that Ishmael might live before thee!” but it might not be. But now the love of Christ, being the love of God, is effectual and fruitful in producing all the good things which he willeth unto his beloved. He loves life, grace, and holiness into us; he loves us also into 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 three qualifications of the love of Christ make it exceedingly eminent, and him exceeding desirable. How many millions of sins, in every one of the elect, every one whereof were enough to condemn them all, hath this love overcome! what mountains of unbelief doth it remove! Look upon the conversation of any one saint, consider the frame of his heart, see the many stains and spots, the defilements and infirmities, wherewith his life is contaminated, and tell me whether 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, purging, pardoning, quickening, assisting, do flow from it every day! This is our Beloved, O ye daughters of Jerusalem.
2. He is desirable and worthy our acceptation, as 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.) Its fulness of grace; — in both which regards the Scripture sets him out as exceedingly lovely and amiable.
(1.) He was free from sin; — the[1] Lamb of God, without spot, and without blemish;
the male of the flock, to be offered unto God, the 64curse
falling on all other oblations, and them that offer them,
It is true, Adam at his creation had this spotless purity; so had the angels: but they came immediately from the [1]hand of God, without concurrence of any secondary cause. Jesus Christ[1] 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 in paradise, a garden of God’s own planting, not sullied in the least, is not so strange; but, as the psalmist speaks (in another kind), to hear of it in a wood, to find it in a forest, to have a spotless bud brought forth in the wilderness of corrupted nature, is a thing which angels may desire to look into. Nay, more, this whole nature was not only defiled, but also accursed; not only unclean, but also guilty, — guilty of Adam’s 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 will say, “How can this be? who can bring a clean thing from an unclean? How could Christ take our nature, and not the defilements of it, and the guilt of it? If [1]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:—
[1.] Guilt of the first sin, which is imputed to
us. We all sinned in him. Ἐφ’ ᾧ πάντες
ἥμαρτον,
[2.] There is the derivation of a polluted, corrupted nature from him: [1]“Who can bring a clean thing out of an unclean?” “That 65which is born of the flesh is flesh,” and nothing else; whose wisdom and mind is corrupted also: a polluted fountain will have polluted streams. The first person corrupted nature, and that nature corrupts all persons following. Now, from both these was Christ most free:—
1st. He was never federally in Adam, and so
not liable to the imputation of his sin on that account. It is true that
sin was imputed to him when he was made sin;[1] thereby he took away the sin of the world,
2dly. For the pollution of our nature, it
was prevented in him from the instant of conception,
(2.) The fulness of grace in Christ’s human
nature sets forth the amiableness 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,
For the fountain of grace, the Holy Ghost, he
received not him “by measure,”
This is the Beloved of our souls, “holy, harmless, undefiled;” “full of grace and truth;” — [1]full, to a sufficiency for every end of grace, — full, for practice, to be an example to men and angels as to obedience, — full, to a certainty of uninterrupted communion with God, — full, to a readiness of giving supply to others, — full, to suit him to all the occasions and 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 correspondence 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 inconceivable 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 67treating of two, a God and a man; but
of[1] one who is God and man.
That Word that was with God in the beginning, and was God,
(1.) Hence was he fit[1] to suffer and
able to bear whatever was due unto us, in that very action wherein the “Son
of man gave his life a ransom for many,”
(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 great 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 we receive
from Christ. Hence all grace becomes to be his;[1] all
the things of the new covenant, the promises of God, all the mercy, love,
grace, glory promised, became, I say, to be his. Not as though they were
all actually invested, or did reside and were in the human nature, and were
from thence really communicated to us by a participation of a
portion of what did so inhere: but they are morally his, by a[1] compact,
to be bestowed by him as he thinks good, as he is mediator, God and man;
that is, the only begotten Son made flesh,
(3.) Thus is he fitted for a mediator, a days-man, an umpire between God and us, — being one with him, and one with us, and one in himself in this oneness, in the unity of one person. His ability and universal fitness for his office of mediator are hence usually demonstrated. And herein is he “Christ,[1] the power of God, and the wisdom of God.” Herein shines out the infinitely glorious wisdom of God; which we may better admire than express. What soul that hath any acquaintance with these things falls not down with reverence and astonishment? How glorious is he that is the Beloved of our souls! What can be 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 with whom we have to do. Let us dwell on the thoughts of it. This is the hidden mystery; great without controversy; admirable to eternity. What poor, low, perishing things do we spend our contemplations on! Were we to have no advantage by this astonishing dispensation, yet its excellency, glory, beauty, depths, deserve the flower of our inquiries, the vigour of our spirits, the substance of our time; but when, withal, our life, our peace, our joy, our inheritance, our eternity, our all, lies herein, shall not the thoughts of it always dwell in our hearts, always refresh and delight our souls?
(4.) He is excellent and glorious in this, — in that he is
exalted and invested with all authority. When[1] Jacob
heard of the exaltation of his son Joseph in Egypt, and saw the chariots
that he had sent for him, his spirit fainted and recovered again, through
abundance 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.[1] Our Beloved is made a lord and ruler,
He is gloriously exalted above angels in this his
authority, good and bad,
Having insisted on these generals, for the farther carrying
on the motives to communion with Christ, in the relation mentioned, taken
from his excellencies and perfections, I shall reflect on the description
given of him by the spouse in the Canticles, to this very end and purpose
The general description given of him,
The spouse begins with his head and face,
1. “His head is as the most fine gold,” or, “His head gold, solid gold;” so some; — “made of pure gold;” so others; — χρυσίον κεφαλή, say the LXX., retaining part of both the Hebrew words, “כֶּתֶם פָּז, — “massa auri.”[1]
Two things are eminent in gold, — splendour or glory, and
duration. This is that which the spouse speaks of the head of Christ. His
head is his government, authority, and kingdom. Hence it is said, “A crown
of pure gold was on his head,”
(1.) It is a glorious kingdom; he is full of glory
and majesty, and in his majesty he rides “prosperously,”
(2.) It is durable, yea, eternal, — solid gold.
“His throne is for ever and ever,”
And if you take the head in a natural sense, either the glory of his Deity is here attended to, or the fulness and excellency of his wisdom, which the head is the seat of. The allegory is not to be straitened, whilst we keep to the analogy of faith.
2. For 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 seeming to be entangled, but really falling 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 their depth and unsearchableness, — as God is said to dwell in thick darkness; and curled or bushy, because of their exact interweavings, from his infinite wisdom. His thoughts are many as the hairs of the head, seeming to be perplexed and entangled, but really set in a comely order, as curled bushy hair; deep and unsearchable, and 73dreadful to his enemies, and full of beauty and comeliness to his beloved. Such are, I say, the thoughts of his heart, the counsels of his wisdom, in reference to the administrations of his kingdom:— dark, perplexed, involved, to a carnal eye; in themselves, and to his saints, deep, manifold, ordered in all things, comely, desirable.
In a natural sense, black and curled locks denote comeliness, and vigour of youth. The strength and power of Christ, in the execution of his counsels, in all his ways, appears glorious and lovely.
The next thing described in him is his eyes.
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; 3. 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, fury, or
thoughts of revenge. So is the eye interpreted,
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,”
3. 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,”
4. Beauty and glory are here intended also. Every
thing of Christ is beautiful, for he is “altogether lovely,”
Thus, then, is he beautiful and glorious:— his “head is of gold, his eyes are doves’ eyes, washed in milk, and fitly set.”
75The next thing insisted on is his
cheeks.
These things are in the cheeks of Christ. The Chaldee paraphrast, who applies this whole song to God’s dealings with the people of the Jews, makes these cheeks of the church’s husband to be the two tables of stone, with the 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 grace in himself for us. His manly courage respects 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 (
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.
Their answering, also, one to another makes them beautiful. So are the
graces of Christ; in the gospel they are distinctly and in order set forth,
that sinners by faith may view them, and take from him according to their
necessity. They are ordered for the use of saints in the 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 76which, in the condition wherein they
are, is most useful to them. One takes light and joy; another, life and
power. By faith and prayer do they gather these things in this bed of
spices. Not any that comes to him goes away unrefreshed. What may they
not take, what may they not gather? what is it that the poor soul wants?
Behold, it is here provided, set out in order in the promises of the
gospel; which are as the beds wherein these spices are set for our use: and
on the account hereof is the covenant said to be “ordered in all things,”
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 myrrh.” Two perfections in things natural
are here alluded unto:— First, the glory of colour in the lilies,
and the sweetness of savour in the myrrh. The glory and beauty of
the lilies in those countries was such as that our Saviour tells us that
“Solomon, in all his glory, was not arrayed like one of them,”
The spouse adds, “His hands are as gold rings set with the
beryl” 77[
When the spouse hath gone thus far in the description of him, she concludes all in this general assertion: “He is wholly desirable, — altogether to be desired or beloved.” As if she should have said, — “I have thus reckoned up some of the perfections of the creatures (things of most value, price, usefulness, beauty, glory, here below), and compared some of the excellencies of my Beloved unto them. In this way of allegory I can carry things no higher; I find nothing better or more desirable to shadow out and to present his loveliness and desirableness: but, alas! all this comes short of his perfections, beauty, and comeliness; ‘he is all wholly to be desired, to be beloved;’ ” —
Lovely in his person, — in the glorious all-sufficiency of his Deity, 78gracious purity and holiness of his humanity, authority and majesty, love and power.
Lovely in his birth and incarnation; when he was rich, for our sakes becoming poor, — taking part of flesh and blood, because we partook of the same; being made of a woman, that for us he might be made under the law, even for our sakes.
Lovely in the whole course of his life, and the more than angelical holiness and obedience which, in the depth of poverty and persecution, 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 desirable than when he came broken, dead, from the cross. Then had he carried all our sins into a land of forgetfulness; then had he made peace and reconciliation for us; then had he procured life and immortality for us.
Lovely in his whole employment, in his great undertaking, — in his life, death, resurrection, ascension; being a mediator between God and us, to recover the glory of God’s justice, and to save our souls, — to bring us to an enjoyment of God, who were set at such an infinite distance from him by sin.
Lovely in the glory and majesty wherewith he is crowned. Now he is set down at the right hand of the Majesty on high; where, though he be terrible to his enemies, yet he is full of mercy, love, and compassion, 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 wisdom, which he exercises in the protection, safe-guarding, and delivery of his church and people, in the midst of all the oppositions and persecutions whereunto they are exposed.
Lovely in all his ordinances, and the whole of that spiritually glorious worship which he hath appointed to his people, whereby they draw nigh and have communion with him and his Father.
Lovely and glorious in the vengeance he taketh, and will finally execute, upon the stubborn enemies of himself and his people.
Lovely in the pardon he hath purchased and doth 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 shall I say? there is no end of his excellencies and desirableness; — “He is altogether lovely. This is our beloved, and this is our friend, O daughters of Jerusalem.”
Digression II.
79A second consideration of the excellencies of Christ, serving to endear the hearts of them who stand with him in the relation insisted 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 great design of all men, taken off from professed slavery to the world, and the pursuit of sensual, licentious courses, — that they maybe wise: and what 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 establishment 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.
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,
The sum of all true wisdom and knowledge may be reduced to these three heads:— I. The knowledge of God, his nature and his properties. II. The knowledge of ourselves in reference to the will of God concerning us. III. Skill to walk in communion with 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 reveal himself in many of his properties unto his creatures
capable of his knowledge; — his power, his goodness, his wisdom, his
all-sufficiency, are thereby known. This the apostle asserts,
Wherefore the Lord goes farther; and by the works of his
providence, in preserving and ruling the world which he made,
discovers and reveals these properties also. For whereas by cursing the
earth, and filling all the elements oftentimes with signs of his anger and
indignation, he hath, as the apostle tells us,
(1.) Of the first sort, whereof not the least guess and imagination can enter into the heart of man but only by Christ, are love and pardoning mercy:—
[1.] Love; I mean love unto sinners. Without
this, man is of all creatures most miserable; and there is not the least
glimpse of it that can possibly be discovered but in Christ. The Holy
Ghost says, 82
[2.] Pardoning mercy, or grace. Without this,
even his love would be fruitless. What discovery may be made of this by a
sinful man, may be seen in the father of us all; who, when he had sinned,
had no reserve for mercy, but hid himself,
And these are of those properties of God whereby he will be
known, whereof there is not the least glimpse to be obtained but by and in
Christ; and whoever knows him not by these, knows him not at all. They
know an idol, and not the only true God. He that hath not the Son, the
same hath not the Father,
(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-suffering towards sinners; [3.] His wisdom, in managing things for his own glory; [4.] His all-sufficiency, in himself and unto others. All these, though they may receive 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 with them.
84[1.] His vindictive justice. God
hath, indeed, many ways manifested his indignation and anger against sin;
so that men cannot but know that it is “the judgment of God, that they
which commit such things are worthy of death,”
1st. In him God hath manifested the naturalness of this righteousness unto him, in that it was impossible that it should be diverted from sinners without the interposing of a propitiation. Those who lay the necessity of satisfaction merely upon the account of a free act and determination of the will of God, leave, to my apprehension, no just and indispensable[1] 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[1] spared not his only Son, but made his soul an offering for sin, and would admit of no atonement but in his blood, hath abundantly manifested that it is of necessity to him (his holiness and righteousness requiring it) to render indignation, wrath, tribulation, 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 penalty inflicted on Christ for sin, this justice is far more gloriously manifested than otherwise. To see, indeed, a world, 85made[1] good and beautiful, wrapped up in wrath and curses, clothed with 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 pain 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? All these things are worms, and of no value in comparison of him. To see him who is the[1] wisdom of God, and the power of God, always[1] beloved of the Father; to see him, I say, fear,[1] 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.] His patience, forbearance, and long-suffering towards sinners. There are many glimpses of the patience of God shining out in the works of his providence; but all exceedingly beneath that discovery of it which we have in Christ, especially in these three things:—
1st. The manner of its discovery. This,
indeed, is evident to all, that God doth not ordinarily immediately
punish men upon their offences. It may be learned from his constant
way in governing the world: notwithstanding all provocations, yet he doth
[1]good
to men; causing his sun to shine upon them, sending them rain and fruitful
seasons, filling their hearts with food and gladness. Hence 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 from 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,
2dly. In the nature of it. What is there
in that forbearance which out of Christ is revealed? Merely a not
immediate punishing upon the[1] 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 endearing of a
soul unto himself,
3dly. They differ in their ends and aims.
What is the aim and design of God in the dispensation of that forbearance
which is manifested and may be discovered out of Christ? The apostle tells
us,
But now, evidently and directly, the end of that patience
and forbearance of God which is exercised in Christ, and discovered in him
to us, is the saving and bringing into God those towards whom he is pleased
to exercise them. And therefore Peter tells you,
[3.] His wisdom, his infinite wisdom, in managing
things for his own glory, and the good of them towards whom he hath
thoughts of love. The Lord, indeed, hath laid out and manifested infinite
wisdom[1] 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,”
So, then, this also is hid in Christ, — the great and
unspeakable riches of the wisdom of God, in pardoning sin,
saving sinners, satisfying justice, fulfilling the
law, repairing his own honour, and providing for us a
more exceeding weight of glory; and all this out of such a condition as
wherein it was impossible that it should enter into the hearts of angels or
men 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,”
[4.] His all-sufficiency is the last of this sort that I shall name.
God’s all-sufficiency in himself is his absolute and universal perfection, whereby nothing is wanting in him, nothing to him: No accession can be made to his fulness, no decrease or wasting can happen thereunto. There is also in him an all-sufficiency for others; which is his power to impart and communicate his goodness and himself so to them as to satisfy and fill them, in their utmost capacity, with whatever is good and desirable to them. For the first of these, — his all-sufficiency for the communication of his goodness, that is, in the outward 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 own kind; — he put a stamp of his own goodness upon them all. But now for the latter, — his giving himself as an all-sufficient God, to be enjoyed by the creatures, to hold out all that is in him for the satiating and making them blessed, — that is alone discovered by and in Christ. In him he is a Father, a God in covenant, wherein he hath promised to lay out himself for them; in him hath he promised to give himself into their everlasting fruition, as their exceeding great reward.
And so I have insisted on the second sort of properties in God, whereof, though we have some obscure glimpse in other things, yet the clear knowledge of them, and acquaintance with them, is only to be had in the Lord Christ.
That which remaineth is, briefly to declare that not any of the properties of God whatever can be known, savingly and to consolation, 91but only in him; and so, consequently, all the wisdom of the knowledge of God is hid in him alone, and from him to be obtained.
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 things” (as sin) “are worthy of death,”
That we may have a saving knowledge of the properties of God, attended with consolation, these three things are required:— (1.) That God hath manifested the glory of them all in a way of doing good unto us. (2.) That he will yet exercise and lay them out to the utmost in our behalf. (3.) That, being so manifested and exercised, they are fit and powerful to bring us to the everlasting fruition of 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 in a way of doing us
good. What will it avail our souls, what comfort will it bring unto us,
what endearment will it put upon our hearts unto God, to know that he is
infinitely righteous, just, and holy, unchangeably true and faithful, if we
know not how he may preserve the glory of his justice and faithfulness in
his comminations and threatenings, but only in our ruin and destruction? if
we can from thence only say it is a righteous thing with him to recompense
tribulation unto us for our iniquities? What fruit of this consideration
had Adam in the garden?
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,
(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 glorious in a way that may tend to our good, yet it doth not absolutely
follow that he will use them for our good; for do we not see
innumerable persons perishing everlastingly, notwithstanding the
manifestation 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[1] is “The
power of God, and the wisdom of God;” he is “The Lord our Righteousness,” and is
“made unto us of God wisdom, and righteousness, sanctification, and
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 believe; so that if, in the
righteousness, the goodness, the love, the mercy, the all-sufficiency of
God, there be any thing that will do us good, the Lord Jesus is fully
interested with the dispensing of it in our behalf. Hence God is said to
be “in him, reconciling the world unto himself,”
(3.) There remaineth only, then, that these attributes of
God, so manifested and exercised, are powerful and able to bring
us to the everlasting fruition of him. To evince this, the Lord wraps up
the whole covenant of grace in one 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 unimaginable 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 in this expression,
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 properties, this lies wholly hid in Christ, nor can possibly be obtained but by him.
II. For the knowledge of ourselves, which is the
second part of our[1] wisdom, this consists in these
three things, which our Saviour sends his Spirit to convince the world of,
— even “sin, righteousness, and judgment,”
1. In respect of sin. There is a sense and
knowledge of sin left in the consciences of all men by nature. To
tell them what is good and evil in many things, to approve and disapprove
of what they do, in reference to a judgment to come, they need not
go farther than themselves,
A farther knowledge of sin, upon all accounts whatever, is
giver by the law; that law which was “added because of transgressions.”
This[1] revives doctrinally all that sense of
good and evil which was at first implanted in man; and it is a glass,
whereinto whosoever is able spiritually to look, may see sin in
all its ugliness and deformity. The truth is, look upon the law
in its purity, holiness, compass, and perfection; its manner of
delivery,[1] 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 pollution, guilt, and exceeding sinfulness are seen by it.
But yet all this doth not suffice to give a man a true and thorough
conviction of sin. Not but that the glass is clear, but of ourselves we
have not eyes to look into it; the rule is straight, but we cannot apply
it: and therefore Christ sends his Spirit to convince the world of sin,
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 impotency by reason of it. (3.) The death of it. (4.) A new end put to it.
(1.) The desert of sin doth clearly shine in the cross of Christ upon a twofold account:— [1.] Of the person suffering 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:
Moreover, God is not at all delighted with, nor desirous of, the blood, the tears, the cries, the inexpressible torments and sufferings, of the Son of his love (for he delights not in the anguish of any, — “he doth not[1] afflict willingly, nor grieve the children of men,” much less the Son of his bosom); only he required that his law be fulfilled, his justice satisfied, his wrath atoned for sin; and nothing less than all this would bring it about. If the debt of sin might have been compounded for at a cheaper rate, it had never been held up at the price of the blood of Christ. Here, then, soul, take a view of the desert of sin; behold it far more evident than in all the threatenings 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, 97was 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, especially considering the strength he had to bear it. Why, whatever it were, it made this[1] “fellow of the Lord of hosts,” this[1] “lion of the tribe of Judah,” this[1] “mighty one,” “the[1] wisdom and power of God,” to tremble,[1] sweat, cry, pray, wrestle, and that with strong supplications. Some of the popish devotionists tell us that one drop, the least, of the blood of Christ, was abundantly enough to redeem all the world; but they err, not knowing the desert of sin, nor the severity of the justice of God. If one drop less than was shed, one pang less than was laid on, would have done it, those other drops had not been shed, nor those other pangs laid on. God did not cruciate the dearly-beloved of his soul for nought. But there is more than all this:—
It pleased God to [1]bruise him, to put him to grief, to make his soul an offering for sin, and to pour out his life unto death. He [1]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 [1]sin and a [1]curse for us; executed on him the sentence of the law; brought him into an agony, wherein he sweat thick drops of blood, was grievously troubled, and his soul was heavy unto death. He that was the power of God, and the wisdom of God, went stooping under the burden, until the whole frame of nature seemed astonished at it. Now this, as I said before that it discovered the indignation of God against sin, so it clearly holds out the desert of it. Would you, then, see the true demerit of sin? — take the measure of it from the mediation of Christ, especially his cross. It brought him who was the Son of God, equal unto God, God blessed for ever, into the form of a [1]servant, who had not where to lay his head. It pursued him all his life with afflictions and persecutions; and lastly brought him under the rod of God; there bruised him and brake him, — [1]slew the Lord of life. Hence is deep humiliation for it, upon the account of him whom we [1]have pierced. And this is the first 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 two things:— [1.] Our disability to make any 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.
98[1.] For the first, that alone is discovered in
Christ. Many inquiries have the sons of men made after an atonement, —
many ways have they entered into to accomplish it. After this they
inquire,
1st. God hath there discovered that no
sacrifices for sin, though of his own appointment, could ever
make them perfect that offered them,
2dly. He hath also written vanity on all
other endeavours whatever, that have been undertaken for that purpose.
This, wisdom then, is also hid in Christ. Men may see by
other helps, perhaps, far enough to fill them with dread and astonishment,
as those in
[2.] Our disability to answer the mind and will of God, in
all or any of the obedience that he requireth, is in him only to
be discovered. This, indeed, is a thing that many will not be acquainted
with to this day. To teach a man that he cannot do what he ought to do,
and for which he 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[1] 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[1] proud and
conceited; and it is one part of its pride, weakness, and corruption, not
to know it at all. The law will not teach it: for though that
will show us what we have done amiss, yet it will not discover to
us that we could not do better; yea, by requiring exact obedience
of us, it takes for granted that such power is in us for that purpose: it
takes no notice that we have lost it; nor doth it concern it so to
do. This, then, also lies hid in the Lord Jesus.
(3.) The death of sin; — sin dying in us now, in
some measure, whilst we are alive. This is a third concernment of sin
which it is our wisdom to be acquainted with; and it is hid only in Christ.
There is a 100twofold dying of sin:— as to the exercise
of it in our mortal members; and as to the root, principle, and
power of it in our souls. The first, 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[1] than
when it is thus dying. But there is a dying of it as to the root, the
principle of it, — the daily decaying of the strength, power, and life of
it; and this is to be had alone in Christ. Sin is a thing that of itself
is not apt to die or to decay, but to get ground, and strength, and life,
in the subject wherein it is, to eternity; prevent all its actual
eruptions, yet its original enmity against God will still grow.
In believers it is still dying and decaying, until it be utterly abolished.
The opening of this treasury [mystery?] you have,
(4.) There is a glorious end whereunto sin is appointed and ordained, and discovered in Christ, that others are unacquainted withal. Sin in its own nature tends merely to the dishonour of God, the debasement of his majesty, and the ruin of the creature in whom it is; 101hell itself is but the filling of wretched creatures with the[1] 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 vindictive justice of God, in measuring out unto it a meet[1] 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 manifestation of another and more glorious end; to wit, the praise of God’s glorious[1] 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[1] “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 iniquities, 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 up to his will. The death of sin is procured by, and discovered in, the death of Christ; as also the manifestation of the riches of God’s grace in the pardoning thereof. A real and experimental acquaintance, as to ourselves, with all which, is our wisdom; and it is that which is of more value than all the wisdom of the world.
2. Righteousness is a second thing whereof the
Spirit 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 Abraham
insisted on,
(1.) Unto men set upon this inquiry, that which first and
naturally presents itself, for their direction and assistance, assuredly
promising them a righteousness that will abide the trial of God, provided
they will follow its direction, is the law. The law hath many
fair pleas to prevail with a soul to close with it for a righteousness
before God. It was given out from God himself for that end and purpose; it
contains the whole obedience that God requireth of any of the sons of men;
it hath the promise of life annexed to it: “Do this, and live,” “The doers
of the law are justified;” and, “If thou wilt enter into life, keep the
commandments;” — yea, it is most certain that it must be wholly fulfilled,
if we ever think to stand with boldness before God. This being some part
of the plea of the law, there is no man that seeks after righteousness but
doth, one time or another, attend to it, and attempt its direction. Many
do it every day, who yet will not own that so they do. This, then, they
set themselves about, — labouring to correct their lives, amend their ways,
perform the duties required, and so follow after a righteousness according
to the prescript 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
consciences being no way satisfied, nor righteousness in any measure
attained) all their days. After they have wearied themselves perhaps 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 witnesseth, [1]
Now, there are two considerations that discover unto men the vanity and hopelessness of seeking righteousness in this path:—
[1.] That they have already sinned:[1] “For all have sinned, and come short of the glory
of God,”
[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 therefore, as I said, on this twofold account, they conclude that this labour is lost. [1]“By the works of the law shall no flesh be justified.”
(2.) Wherefore, secondly, Being thus disappointed, by
the severity and inexorableness of the law, men generally betake
themselves to some other way, that may satisfy them as to those
considerations which took them off from their former hopes; and this, for
the most part, is by fixing themselves upon some ways of atonement to
satisfy God, and helping out the rest with hopes of mercy. Not to insist
on the ways of atonement and expiation which the Gentiles had pitched on;
nor on the many ways and inventions — by works satisfactory of their own,
supererogations of others, 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,”
(3.) The matter comes at length to this issue, — they look upon themselves under this twofold qualification; as, —
[1.] Sinners, obnoxious to the law of God and the curse thereof; so that unless that be satisfied, that nothing from thence shall ever be laid to their charge, it is 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 compass of their own endeavours, 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, who is our righteousness. This wisdom, and all the treasures of it, are hid in him.
1st. He expiates former iniquities, he
satisfies for sin, and procures remission of it.
2dly. There is yet something more required;
it is not enough that 105we are not guilty, we must also
be actually righteous; — not only all sin is to be answered for,
but all righteousness is to be fulfilled. By taking away the guilt of sin,
we are as persons innocent; but something more is required to make us to be
considered as persons obedient. I know nothing to teach me that an
innocent person shall go to heaven, be rewarded, if he be no more but so.
Adam was innocent at his first creation, but he was to “do this,” to “keep
the commandments,” before he entered into “life:” he had no title to life
by innocence. 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 inquiry; 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 reconciled, we shall be saved by his
life,”
To return, then: It is not, I suppose, any difficult task
to persuade men, convinced of immortality and judgment to come, that the
main of their wisdom lies in this, even to find out such a righteousness as
will accompany them for ever, and abide the severe trial of God himself.
Now, all the wisdom of the world is but folly, as to the discovery of this
thing. The utmost that man’s wisdom can do, is but to find out most
wretched, burdensome, and vexatious ways of perishing eternally. All the
treasures of this wisdom are hid in Christ; he “of God is made unto us
wisdom and righteousness,”
3. Come we to the last thing, which I shall but touch upon;
and that is judgment. The true wisdom of this also is hid in the
Lord Christ; I mean, in particular, that judgment that is for to come: so
at present I take the word in that place, [
(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 own Son, in the sight of men, angels, and devils, hath given an abundant assurance of a righteous and universal judgment to come; wherefore, or upon what account imaginable, could he be induced to lay such a load on him, but that he will certainly reckon one day with the sons of men for all their works, ways, and walkings before him. The death of Christ is a most solemn exemplar of the last judgment. Those who own him to be the Son of God, will not deny a judgment to come.
[2.] By his resurrection.
(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 righteousness that he requires of our hands; and on the other side, by him who hath been, in his person, grace, ways, worship, servants, reviled, despised, contemned by the men of the world; — which holds out unspeakable consolation on the one hand, and terror on the other: so that the wisdom of this also is hid in Christ.
And this is the second part of our first demonstration. Thus the knowledge of ourselves, in reference to our supernatural end, is no small portion of our wisdom. The things of the greatest concernment 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[1] things are required:— 1. Agreement. 2. Acquaintance. 3. A way. 4. Strength. 5. Boldness. 6. An aiming at the same end. All these, with the wisdom of them, are hid in the Lord Jesus.
1. Agreement. The prophet tells us that two
cannot walk together unless they be agreed,
(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,
(2.) He destroys him who would continue the
enmity, and make the breach wider,
(3.) He made “reconciliation for the sins of the
people,”
(4.) He doth; for,
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
great cause and a great part of our enmity. Our understandings are
“darkened,” and we are “alienated from the life of God,” etc.,
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 innocence 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 by and in him, discover a
path that a man may walk one step with God in. And therefore the Holy
Ghost tells us that Christ hath consecrated, dedicated, and set apart for
that purpose, “a new and living way” into the holiest of all,
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,
5. Whence should we take this confidence as to
walk with God; even our God, who is “a consuming fire?”
6. But one thing more to add; and that is, that two cannot walk together unless they have the same design in hand, and aim at the same end. This also, in a word, is given us in the Lord Jesus. The end of God is the advancement of his own glory; none can aim at this end, but only in the Lord Jesus. The sum of all is, that the whole wisdom of our walking with God is hid in Christ, and from him only to be obtained; as hath been manifest by an enumeration of particulars.
And so have I brought my first demonstration of what I intended unto a close, and manifested that all true wisdom and knowledge is laid up in, and laid out by, the Lord Jesus; and this by an induction of the chief particular heads of those things wherein confessedly our wisdom doth consist. I have but one more to add, and therein I shall be brief.
Secondly,[1] 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 account:— 1. The one is learning or literature; skill and knowledge of arts, sciences, tongues, with 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 garden. Now, concerning both these, I shall briefly evince, — (1.) That they are utterly insufficient for the compassing and obtaining of those particular ends whereunto they are designed. (2.) That both of them in conjunction, with their utmost improvement, cannot reach the true general end of wisdom. Both which considerations will set the crown, in the issue, upon the head of Jesus Christ:—
1. Begin we with the first of these, and that as to the first particular. Learning itself, if it were all in one man, is not able to compass the particular end whereto it is designed; which writes “vanity and vexation” upon the forehead thereof.
The particular end of literature (though not observed by many, 112men’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 straitness, much less darkness, upon his understanding, that should make him sweat for a way to improve, and make out those general conceptions of things which he had. For his knowledge of nature, it is manifest, from his imposition of suitable names 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 Scripture, and the significance of what yet remains evident, it is most apparent it was done upon a clear acquaintance with their natures. Hence Plato[title="Plato"] could observe,[1] 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 incurred. 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 could not be. All this being lost by sin, a multiplication of tongues also being brought in, as a curse for an after rebellion,[1] the whole design of learning is but to disentangle the soul from this issue of sin. Ignorance, darkness, and blindness, is come upon the understanding; acquaintance with the works of God, spiritual and natural, is lost; strangeness of communication is given, by multiplication of tongues; 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 tendency of literature. This is the “aliquid quo tendit;” and he that hath any other aim in it, “Passim sequitur corvum testâque lutoque.”[1] Now, not to insist upon that vanity and vexation of spirit, with the 113innumerable evils wherewith this enterprise is attended, this is that I only say, it is in itself no way sufficient for the attainment of its end, which writes vanity upon its 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 innocence, 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,
[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 blindness, ignorance, stupidity, dullness, as the poorest, silliest soul in the world. The curse is only removed in him who was made a curse for us. Every thing that is penal is taken away only by him on whom all our sins did meet in a way of punishment; yea, upon this account. The more abilities the mind is furnished withal, the more it closes with the curse, and strengthens itself to act its enmity against God. All that it receives doth but help it to set up high thoughts and imaginations against the Lord Christ. So that this knowledge comes short of what in particular it is designed unto; and therefore cannot be that solid wisdom we are inquiring after.
There be sundry other things whereby it were easy to blur the countenance of this wisdom; and, from its intricacy, difficulty, uncertainty, unsatisfactoriness, — betraying its followers into that which they 115most profess to avoid, blindness and folly, — to write upon it “vanity and vexation of spirit.” I hope I shall not need to add any thing to clear myself for not giving a due esteem and respect unto literature, my 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 prudence in the management of civil affairs, — than which no perishing thing is more glorious, — nothing more useful for the common good of human kind. Now, the immediate end of this prudence is to keep the rational world in bounds and order, to draw circles about the sons of men, and to keep them from passing their allotted bounds and limits, to the mutual disturbance and 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 below is, to cause all things to move in their proper sphere, whereby it would be impossible there should be any more interfering than is in the celestial orbs, notwithstanding all their divers and various motions: to keep all to their own allotments, within the compass of the lines that are fallen unto them, is the special end of this wisdom.
Now, it will be a very easy task, to demonstrate that all civil prudence whatever[1] (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 testify it; but I shall farther discover the vanity of it for this end in some few observations. And the
(1.) First is, That, through the righteous 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 advancement of his own glory, even to leaven the wisdom and the
counsels of the wisest of the sons of men with folly and madness, 116that they shall, in the depth of their policy, [1]advise things for the compassing of the ends they
do propose as unsuitable as any thing that could proceed out of the mouth
of a child or a fool, and as directly tending to their own disappointment
and ruin as any thing that could be invented against them. “He destroys
the wisdom of the wise, and brings to nothing the understanding of the
prudent,”
(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
grief,”
117I shall not need to give any more instances to manifest the insufficiency of this wisdom for the attaining of its own peculiar and immediate end. This is the vanity of any thing whatever, — that it comes short of the mark it is directed unto. It is far, then, from being true and solid wisdom, seeing on the forehead thereof you may read “Disappointment.”
And this is the first reason why true wisdom cannot 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 improvement, 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 true and solid wisdom is not in the least to be found amongst these, if the pearl be not hid in this field, if these two are but vanity and 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 their souls.
Chapter IV.
[1]The communion begun, as before
declared, between Christ and the soul, is in the next place carried on by
suitable consequential 118affections, —
affections suiting such a relation. Christ having given himself to the
soul, loves the soul; and the soul having given itself unto Christ, loveth
him also. Christ loves his own, yea, “loves them to the end,”
Now the love of Christ, 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 referred 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 all 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[1] 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,”
I shall choose out one particular from among many as an instance for the proof of this thing; and that is this:— Christ reveals his secrets, his mind, 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 bosom friend into whom we will unbosom ourselves. Neither is there, possibly, a greater evidence of delight in close communion than this, that one will reveal his heart unto him whom he takes into society, and not entertain him with things common and vulgarly known. And therefore have I chose this instance, from amongst a thousand that might be given, of this delight of Christ in his saints.
He, then, communicates his mind unto his saints, and unto
them only; — his mind, the counsel of his love, the thoughts of
his heart, the purposes of his bosom, for our eternal good, — his mind, the
ways of his grace, the workings of his Spirit, the rule of his sceptre, And
the obedience of his gospel.[1] All spiritual revelation is by Christ.
He is “the true Light, that lighteth every man that comes into the world,”
And all this is spoken in opposition to
unbelievers, with whom he hath no communion. These know
nothing of the mind of Christ as they ought: “The natural man receiveth not
the things that are of God,”
Now, the things which in this communion Christ reveals to them that he delights in, may be referred to these two heads:— 1. Himself. 2. His kingdom.
1. Himself.
2. His kingdom. They shall be acquainted with the government of his Spirit in their hearts; as also with his rule and the administration of authority in his word, and among his churches.
(1.) Thus, in the first place, doth he manifest his delight in his saints, — he communicates his secrets unto them. He gives them to know his person, his excellencies, his grace, his love, his kingdom, his will, the riches of his goodness, and the bowels of his mercy, more and more, when the world shall neither see nor know any such thing.
121(2.) He enables his saints to
communicate their mind, to reveal their souls, unto him, that so
they may walk together as intimate friends. Christ knows the minds of
all. He knows what is in man, and needs not that any man testify of
him,
[1.] Assistance for the work; for of ourselves we
cannot do it. And this the saints have by the Spirit of Jesus,
[2.] A way whereby to approach unto God with our
desires. This, also, we have by him provided for us,
[3.] Boldness to go unto God. The voice of
sinners in themselves, if once acquainted with the terror of the Lord, is,
— “Who among us shall dwell with the devouring fire? who among us shall
dwell with everlasting burnings?”
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 Spirit.
1st. 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,”
2dly. The expressions, or the words of such persons, come exceeding short of the labouring of their hearts; and therefore, in and after their supplications, “the Spirit makes intercession with sighs and groans that cannot be [1]uttered.” Some men’s words go exceedingly beyond their hearts. Did their spirits come up to their expressions, it were well. He that hath this assistance can provide no clothing that is large and broad enough to set forth the desires of his heart; and therefore, in the close of his best and most fervent supplications, such a person finds a double dissatisfaction in them:— 1. That they are not a righteousness to be rested on; that if God should[1] mark what is in them amiss, they could not abide the trial. 2. That his heart in them is not poured out, nor delivered in any proportion to the holy desires and labourings that were conceived therein; though he may in Christ have great refreshment by them. The more they [saints] speak, the more they find they have left unspoken.
3dly. 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 things unto God which it is his will they
should desire, — which he knows to be good for them, useful and suitable to
them, in the condition wherein they are. There are many ways whereby we
may know when we make our supplications according to the will of God. I
shall instance only in one; that is, when we do it according to the
promise: when our prayers are regulated by the promise, we make them
according to the will of God. So David,
Two things are required, that we may pray for the things in the promise, as they are in the promise:—
(1st.) That we look upon them as promised, and promised in Christ; that is, that all the reason we have whence we hope for attaining the things we ask for, is from the mediation and purchase of Christ, in whom all the promises are yea and amen. This it is to ask the Father in Christ’s name, — God as a father, the fountain; and Christ as the procurer of them.
(2dly.) That we ask for them for the end of
the promise, not to spend on our lusts. When we ask pardon for sin, with
secret[1] reserves in our hearts to continue in
sin, we ask the choicest mercy of the covenant, to spend it on our lusts.
The end of the promise the apostle tells us,
In return hereunto, for the carrying on of the communion
between them, the saints delight in Christ; he is their joy, their
crown, their rejoicing, their life, food, health, strength, desire,
righteousness, salvation, blessedness: without him they have nothing; in
him they shall find all things.
In that pattern of communion with Jesus Christ which we
have in the Canticles, this is abundantly insisted on. The spouse tells us
that she sits down under his shadow with great delight,
1. By her exceeding great care to keep his company
and society, when once she had obtained it,
2. The spouse manifests her delight in him, by the utmost
impatience of his absence, with desires still of nearer communion with
him.[1]
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 metaphors
in
3. She farther manifests this by her solicitousness,
trouble, and perplexity, in his loss and withdrawings. Men bewail
the loss of that whose whole enjoyment they delight in; we easily bear the
absence of that whose presence is not delightful. This state of the spouse
is discovered,
(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 129tastes 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,[1] calls itself to an account what it hath done, how it hath behaved itself, that it is not with it as at other times, — that Christ hath withdrawn himself, and is not nigh to it in the wonted manner. Here it accomplishes a diligent search; it considers the love, tenderness, and kindness of the Lord Jesus, what delight he takes in abiding with his saints, so that his departure is not without cause 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 miscarriage is found out, it abounds in revenge and indignation.
(2.) Having driven this to some issue, the soul applieth itself to the promises of the covenant, wherein Christ is most graciously exhibited unto it; considers one, ponders another, to find a taste of him; — it considers diligently if it can see the delightful countenance and favour of Christ in them or no. But now, if (as it often falls out) the soul finds nothing but the carcase, but the bare letter, in the promise, — if it come to it as to the grave of Christ, of which it may be said (not in itself, but in respect of the seeking soul), “He is risen, he is not here,” — this amazes the soul, and it knows not what to do. As a man that hath a jewel of great price, having no occasion to use it, lays it aside, as he supposes, in a safe place; in an agony and extremity of want going to seek for his jewel, he finds it not in the place he expected, and is filled with amazement, and knows not what to do; — so is it with this pearl of the gospel. After a man hath sold all that he hath for it, and enjoyed it for a season, then to have it missing at a time of need, it must needs perplex him. So was it with the spouse here. “I sought him,” saith she, “but I found him not;” a thing which not seldom befalls us in our communion with Christ.
But what doth she now do? doth she give over, and search no
more? Nay; but says she,
[1.] She resolves to put herself upon another course, a more vigorous inquest: “I will arise and make use of other means besides those of private prayer, meditation, self-searching, and inquiring into the promises;” which she had insisted on before. It carries, —
1st. Resolution, and a zealous, violent casting off that frame wherein she had lost her love. “ ‘I[1] 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 130no way unattempted, no means untried, whereby I may possibly recover communion with my Beloved.”
This is the condition of a soul that finds not the wonted presence of Christ in its private and more retired inquiries, — dull in prayer, wandering in meditations, rare in thoughts of him, — “I will not bear this frame: whatever way God hath appointed, I will, in his strength, vigorously pursue, until this frame be altered, and I find my Beloved.”
[2.] Then the way she puts herself upon, is to go about the city. Not to insist upon particulars, nor to strain the parts of the allegory too far, the city here intended is the city of God, the church; and the passing through the broad and narrow streets, is the diligent inquiry that the spouse makes in all the paths and ordinances given unto it. This, then, is the next thing the soul addresses itself unto in the want of Christ:— when it finds him not in any private endeavours, 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. Especially when under any desertion, they rise up to this inquiry: they listen to every word, to every prayer, to find if any thing of Christ, any light from him, any life, any love, appears to them. “Oh, that Christ would at length meet me in this or that sermon, and recover my poor heart to some sight of his love, — to some taste at kindness!” The solicitousness of a believer in his inquest after Christ, when he finds not his presence, either for grace or consolation, as in former days, is indeed inexpressible. Much of the frame of such a heart is couched in the redoubling of the expression, “I sought him, I sought him;” setting out an inconceivable passion, and suitably industrious desire. Thus, being disappointed at home, the spouse proceeds.
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 prays and meditates, searches the promises in private; when it with earnestness and diligence attends all ordinances in public, and all to get one glimpse of the face of Jesus Christ, and all in vain, it is a sad condition.
What now follows in this estate?
It is the duty, indeed, of faithful watchmen, to take
notice of poor, troubled, deserted souls; — not to keep at a distance,
but to be willing to assist. And a truly pressed soul on the account of
Christ’s absence cannot cover its love, but must be inquiring after him:
“Saw ye him whom my soul loveth?” — “This is my condition: I have had sweet
enjoyment of my blessed Jesus, — he is now withdrawn from me. Can you help
me? can you guide me to my consolation. What acquaintance have you with
him? when saw you him? how did he manifest himself to you, and wherein?”
All these labourings in his absence sufficiently discover the soul’s
delight in the presence of Christ. Go one step farther, to the discovery
that it made of him once again, and it will yet be more evident.
First, She tells you how she came to him: “She found him;” — what ways and by what means is not expressed. It often so falls out in our communion with Christ, when private and public means fail, and the soul hath nothing left but waiting silently and walking humbly, Christ appears; that his so doing may be evidently of grace. Let us not at any time give over in this condition. When all ways are past, the summer and harvest are gone without 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 crowns his ordinances. Christ often manifests himself immediately, and out of ordinances, to them that wait for him in them; — that he will do so to them that despise them, I know not. 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 (κρατεῖν, “to hold fast,” is an act of faith), refuses to part with him any more, in vehemency of love, — tries to keep him in ordinances in the house of its mother, the church of God; and so uses all means for the confirming of the mutual love between Christ and 132her: 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 them to the utmost, and gives sweet complacency to their spirits in every condition? what is it whose loss they fear, whose absence they cannot bear? Is it not this their Beloved, and he alone?
This, also, they farther manifest by their delight in
every thing that peculiarly belongs to Christ, as his, in this world.
This is an evidence of delight, when, for his sake whom we delight in, we
also delight in every thing that belongs to him. Christ’s great interest
in this world lies in his people and his ordinances, — his household and
their provision. Now in both these do the saints exceedingly delight, for
his sake. Take an instance in both kinds in one man, namely, David,
Secondly, For the ordinances, consider the same person.
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 delights in their prosperity, hath pleasure in it; they delight in his honour and glory, and in his presence with them. For his sake they delight in his servants (though by the world contemned) as the most excellent in the world; and in his ordinances, as the wisdom of God; — which are foolishness to the world.
Chapter V.
133II. Christ values his saints, values believers (which is the second branch of that conjugal affection he bears towards them), having taken them into the relation whereof we speak. I shall not need to insist long on the demonstration hereof; heaven and earth are full of evidences of it. Some few considerations will give life to the assertion. Consider them, then, — 1. Absolutely; 2. In respect of others; and you will see what a valuation he puts upon them:—
1. All that ever he did or doth, all that ever he 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 undergoing. Take a few instances:—
(1.) For their sakes was he “made[1] flesh;” “manifested in the flesh.”
134(2.) For their sakes he was so made flesh, as
that there was an emptying, an exinanition of himself,
and an eclipsing of his glory, and a becoming poor for them,
[1.] That he was therein[1] equal to God; that is, his Father. Now, nothing but God is equal to God. Not[1] 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,”
(3.) For their sakes he so humbled and emptied himself, in
taking flesh, as to become therein a servant, — in the eyes of the
world of no 135esteem nor account; and a true and real
servant[1] unto the Father. For their sakes he humbled
himself, and became obedient. All that he did and suffered in his life
comes under this consideration; all which may be referred to these three
heads:— [1][1.] Fulfilling all righteousness. [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,
(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,
136For one to part with his glory, his riches,
his ease, his life, his love from God, to undergo loss, shame, wrath,
curse, death, for another, is an evidence of a dear valuation; and that it
was all on this account, we are informed,
There would be no end, should I go through all the instances of Christ’s valuation of believers, in all their deliverances, afflictions, in all conditions of sinning and suffering, — what he hath done, what he doth in his intercession, what he delivers them from, what he procures for them; all telling out this one thing, — they are the apple of his eye, his jewel, his diadem, his crown.
2. In comparison of others. All the world is
nothing to him in comparison of them. They are his garden; the
rest of the world, a wilderness.
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 137have been in part acquainted with this before, in
the account that was given of their delight in him, and inquiry after him.
They say of him in their hearts continually, as David, “Whom have I in
heaven but thee? and none upon earth I desire beside thee.”
1. They value him above all other things and
persons. “Mallem,”, said
one,[1] “ruere cum Christo, quam regnare cum Cæsare. Pulchra terra,
pulchrum cœlum, sed pulcherrimus dominus Jesus;” — Christ and a
dungeon, Christ and a cross, is infinitely sweeter than a crown, a sceptre
without him, to their souls. So was it with Moses,
2. They value him above their lives.
3. They value him above all spiritual
excellencies, and all other righteousness whatever,
1. All that he parted withal, all that he did, all that he suffered, all that he doth as mediator; he parted withal, did, suffered, doth, on the account of his [1]love to and esteem of believers. He parted with the greatest glory, he underwent the greatest misery, he doth the greatest works that ever were, because he loves his spouse, — because he values believers. What can more, what can farther be spoken? how little is the depth of that which is spoken fathomed! how unable are we to look into the mysterious recesses of it! He so loves, so values his saints, as that, having from eternity undertaken to bring them to God, he rejoices his soul in the thoughts of it; and pursues 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
opposition, what danger, what rocks they should meet withal, he cried out,
“Holy Father, keep them,”
On our part it may also be referred to two heads:—
1. That, upon the discovery of him to our souls, they rejoice to [1]part with all things wherein they have delighted or reposed their confidence, for him and his sake, that they may enjoy him. Sin and lust, pleasure and profit, righteousness and duty, in their several conditions, all shall go, so they may have Christ.
2. That they are willing to part with all things rather than with [1]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 with Jesus Christ; such a thought is cruel as the grave. The worst thoughts that, in any fear, [1]in desertions, they have of[1] hell, is, that they shall not enjoy Jesus Christ. So they may enjoy him here, hereafter be like him, be ever with him, stand in his presence; they can part with all things freely, cheerfully, be they never so beautiful, in reference to this life or that which is to come.
III. The third conjugal affection on the part of Christ is
pity and compassion. As a man “nourisheth and cherisheth his
[1]own
flesh, so doth the Lord his church,”
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 their own infirmities; as
also from their adversaries without. The frame of the heart of Christ, and
his deportment towards them in this condition, you have,
(1.) He [1]grieves and labours with us.
(2.) In the second he abounds.
So mention being made of his compassionateness and
fellow-suffering with us,
So it is said emphatically of him,
[1.] By keeping the soul which is liable to temptation and
exposed to it, in a strong habitual bent against that sin that he
is obnoxious to the assaults of. So it was in the case of Joseph: Christ
knew that Joseph’s great trial, and that whereon if he had been conquered
he had been undone, would lie upon the hand of his mistress tempting him to
lewdness; whereupon he kept his heart in a steady frame against that sin,
as his answer without the least deliberation argues,
[2.] Christ sometimes, by some strong impulse of
actual grace, recovers the soul from the very borders of sin. So
it was in the case of David,
[3.] By taking away the temptation itself, when it
grows so strong and violent that the poor soul knows not what to do. This
is called “delivering the godly out of temptation,”
[4.] By giving in fresh supplies of grace,
according as temptations do grow or increase. So was it in the case of
Paul,
[5.] By giving them wisdom to make a right,
holy, and spiritual improvement of all temptations. James bids us
“count it all joy when we fall into divers temptations,”
[6.] When the soul is at any time more or less overcome
by temptations, Christ in his tenderness relieves it with mercy and
pardon; so that his shall not sink utterly under their burden,
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
afflictions: “In all their affliction he is afflicted,”
(1.) His interceding with his Father for their
relief,
(2.) In that he doth and will, in the winding up of the
matter, so sorely revenge the quarrel of their sufferings upon
their enemies. He avenges his elect that cry unto him; yea, he doth it
speedily. The controversy of Zion leads on the day of his vengeance,
[1.] Temporally, upon persons, kingdoms, nations, and
countries; (a type whereof you have,
1st. By calling out here and there an
eminent opposer, and making him an example to all the world. So
he dealt with Pharaoh: “For this cause have I raised thee up,”
2dly. In general, in the vials of his wrath which he will in these latter days pour out upon the antichristian world, and all that partake with them in their thoughts of vengeance and persecution. He will miserably destroy them, and make such work with them in the issue, that whosoever hears, both his ears shall tingle.
[2.] In eternal vengeance will he plead with the
adversaries of his beloved,
In answer to this, I place in the saints chastity unto
Christ, in every state and condition. That this might be the state of the
church of Corinth, the apostle made it his endeavour.
Now, there are three things wherein this chastity consists:—
1. The not taking any thing into their affections and
esteem for those ends and purposes for which they have received Jesus
Christ. Here the Galatians failed in their conjugal affection to Christ;
they 147preserved not themselves chaste to him. They had
received Christ for life, and justification, and him only; but being after
a while overcome with[1] charms, or bewitched, they took into the same
place with him the righteousness of the law. How Paul deals with them
hereupon is known. How sorely, how pathetically doth he admonish them, how
severely reprove them, how clearly convince them of their madness and
folly! This, then, is the first chaste affection believers bear in their
heart to Christ:— having received him for their righteousness and salvation
before God, for the fountain, spring, and well-head of all their supplies,
they will not now receive any other thing into his room and in his stead.
As to instance, in one particular:— We receive him for our[1] acceptance
with God. All that here can stand in competition with him for our
affections, must be our own endeavours for a [1]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,
Herein, then, of all things, do the saints endeavour to
keep their affections chaste and loyal to Jesus Christ. He is made unto
them of God “righteousness;” and they will own nothing else to that
purpose: 148yea, sometimes they know not whether they have any
interest in him or no, — he absents and withdraws himself; they still
continue solitary, in a state of widowhood, refusing to be comforted,
though many things offer themselves to that purpose, because he is not.
When Christ is at any time absent from the soul, when it cannot see that it
hath any interest in him, many lovers offer themselves to it, many woo its
affections, to get it to rest on this or that thing for relief and succour;
but though it go mourning never so long, it will have nothing but Christ to
lean upon. Whenever the soul is in the wilderness, in the saddest
condition, there it will stay until Christ come for to take it up, until it
can come forth leaning upon him,
This doth he who hath communion with Christ:— he watcheth diligently over his own heart, that nothing creep into its affections, to give it any peace or establishment before God, but Christ only. Whenever that question is to be answered, “Wherewith shall I come before the Lord, and appear before the high God?” he doth not gather up, “This or that I will do;” or, “Here and there I will watch, and amend my ways;” but instantly he cries, “In the Lord Jesus have I [1]righteousness; all my desire is, to be found in him, not having on my own righteousness.”
2. In cherishing that Spirit, that holy Comforter,
which Christ sends to us, to abide with us in his room and stead. He
tells us that he sends him to that purpose,
There be two main ends for which Christ sends his Spirit to believers:— (1.) For their sanctification; (2.) For their consolation: to which two all the particular acts of purging, teaching, anointing, and the rest that are ascribed to him, may be referred. So there be two ways whereby we may grieve him:— [1]. In respect of sanctification; [2.] In respect of consolation:—
(1.) In respect of sanctification. He is the
Spirit of holiness, — holy 149in himself, and the author of
holiness in us: he works it in us,
(2.) As to consolation. This is the second great end for which Christ gives and sends his Spirit to us; who from thence, by the way of eminency, is called “The Comforter.” To this end he seals us, anoints us, establishes us, and 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.] By placing our comforts and joys in other things, and not being filled with joy in the Holy Ghost. When we make creatures or creature comforts — any thing whatever but what we receive by the Spirit of Christ — to be our joy and our delight, we are false with Christ. So was it with Demas,[1] who loved the present world. When the ways of the Spirit of God are grievous and burdensome to us, — when we say, “When will the Sabbath be past, that we may exact all our labours?” — when our delight and refreshment lies in earthly things, — we are unsuitable to Christ. May not his Spirit say, “Why do I still abide with these poor souls? I provide them joys unspeakable and glorious; but they refuse them, for 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 150exceeding careful in this, not to place their joy and consolation in any thing but what is administered by the Spirit. Their daily work is, to get their hearts crucified to the world and the things of it, and the world to their hearts; that they may not have living affections to dying things: they 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 Christ, “O restore to us the joys of thy Spirit!”
[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 willing that we should receive. But of this I shall have occasion to speak afterward, in handling our communion with the Holy Ghost.
3. In [keeping] his institutions, or 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 worship 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 false worship is called [1]“fornication;” and the church that leads the others to false worship, the “mother of harlots.” On this account, those believers who really attend to communion with Jesus Christ, do labour to keep their hearts chaste to him in his ordinances, institutions, and worship; and that two ways:—
(1.) They will receive nothing, practice nothing, own
nothing his worship, but what is of his appointment. They know that
from the foundation of the world he never did allow, nor ever will, that in
any thing the will of the creatures should be the measure of his honour or
the principle of his worship, either as to matter or manner. It was a
witty and true sense that one gave of the second commandment: “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 worship me, teaching for doctrines the traditions of
men,” — is the best it meets with. I shall take leave to say what is upon
my heart, and what (the Lord assisting) I shall willingly endeavour to make
good against all the world, — namely, that that principle, that the
church hath power to institute and appoint 151any 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 wars, that have for so long a season spread
themselves over the face of the Christian world; and that it is the design
of a great part of the
(2.) They readily embrace, receive, and practice every
thing that the Lord Christ hath appointed. They inquire diligently
into his mind and will, that they may know it. They go to him for
directions, and beg of him to lead them in the way they have not known.
The 152
IV. Christ manifests and evidences his love to his saints
in a way of bounty, — in that rich, plentiful provision he makes
for them. It hath “pleased the Father that in him should all fulness
dwell,”
Then our return to Christ is in a way of duty. Unto this two things are required:—
1. That we follow after and practise holiness in
the power of it, 153as it is obedience unto Jesus Christ. Under
this formality, as obedience to him, all gospel obedience is called,
“whatsoever Christ commands us,”
(1.) As the author of their faith and obedience,
for whose sake it is “given to them to believe,”
(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 renewed the commands of God
unto them, with mighty obligations unto obedience. So the apostle,
(4.) They consider him as God, equal with his
Father, to whom all honour and obedience is due. So
2. By labouring to abound in fruits of holiness.
As he deals with us in a way of bounty, and deals out unto us abundantly,
so he requires that we abound in all grateful, obediential returns to him.
So we are exhorted to “be always abounding in the work of the Lord,”
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 pilgrimage in pursuit hereof, — in the contemplation of the excellencies, desirableness, love, and grace of our dear Lord Jesus, and in making returns of obedience according to his will: to whose soul, in the midst of the perplexities of this wretched world, and cursed rebellions of his own heart, this is the great relief, that “He that shall come will come, and will not tarry.” “The Spirit and the bride say, Come; and let him that readeth say, Come. Even so, come, Lord Jesus.”
Chapter VI.
Our
process[1] is
now to communion with Christ in purchased grace, as it was before
proposed: “That we may know him, and the power of his resurrection, and the
fellowship of his sufferings, and be made conformable to his death,”
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 we hold communion with Christ therein; are the things that now come under consideration.
155The 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 causality in Christ:— (1.) The obedience of his life. (2.) The suffering of his death. (3.) His continued intercession. All the actions of Christ as mediator, leading to the communication of grace unto us, may be either referred to these heads, or to some things that are subservient to them or consequents of them.
2. For the nature of this grace wherein we have communion with Christ, flowing from these heads and fountains, it may be referred to these three:— (1.) Grace of justification, or acceptation with God; which makes a relative change in us, as 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 of privilege; which is mixed, as we shall show, if I go forth to the handling thereof.
Now, that we have communion with Christ in this purchased
grace, is evident on this single consideration, — that there is almost
nothing that Christ hath done, which is a spring of that grace whereof we
speak, but we are said to do it with him. We are “crucified” with him,
(1.) The first fountain and spring of this grace, wherein we have our communion with Christ, is first to be considered; and that is the obedience of his life: concerning which it must be declared, — [1.] What it is that is intended thereby, and wherein it consisteth. [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 procurement, the life of Christ (as was necessary) precedeth his death; and therefore we shall handle it in the first place: but in the order of application, the benefits of his death are bestowed on us antecedently, in the nature of the things themselves, unto those of his life; as will appear, and that necessarily, from the state and condition wherein we are.
156[1.] By the obedience of the life of
Christ, I intend the universal conformity of the Lord Jesus Christ, as he
was or is, in his being mediator, to the whole will of God; and his
complete actual fulfilling of the whole of every law of God, or doing of
all that God in them required. He might have been perfectly holy by
obedience to the law of creation, the moral law, as the angels were;
neither could any more, as a man walking with God, be required of him: but
he submitted himself also to every law or ordinance that was introduced
upon the occasion of sin, which, on his own account, he could not be
subject to, it becoming him to “fulfil[1] all righteousness,”
That obedience is properly ascribed unto Jesus Christ as
mediator, the Scripture is witness, both as to name and thing
Now, this obedience of Christ may be considered two ways:— 1st. As to the habitual root and fountain of it. 2dly. As to the actual parts or duties of it:—
1st. The habitual righteousness of Christ
as mediator in his human nature, was the absolute, complete, exact
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 born of the
virgin was a “holy thing,”
2dly. The actual obedience of Christ, as was said, was his willing, cheerful, obediential performance of every thing, duty, or command, that God, by virtue of any law whereto we were subject and obnoxious, did require; and [his obedience], moreover, to the peculiar law of the mediator. Hereof, then, are two parts:—
(1st.) That whatever was required of us by
virtue of any law, — that he did and fulfilled. Whatever was required of
us by the law of nature, in our state of innocence; 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,”
(2dly.) There was a peculiar law of the
mediator, which respected himself merely, and contained all those acts
and duties of his which are not for our imitation. So that obedience which
he showed in dying was peculiarly to this [1]law,
This, then, is the obedience of Christ; which was the first thing proposed to be considered. The next is, —
[2.] That it hath an influence into the grace of which we speak, wherein we hold communion with him, — namely, our free acceptation with God; what that influence is, must also follow in its order.
1st. For his habitual righteousness, I shall only propose it under these two considerations:—
(1st.) That upon this supposition, that it was needful that we should have a mediator that was God and man in one person, as it could not otherwise be, 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 Son of God), yet that he that was so united to him should be a “holy thing,” completely holy, was necessary also, — of which before.
(2dly.) That the relation which this
righteousness of Christ hath to the grace we receive from him is only this,
— that thereby he was 159ἱκανός — fit to do all that he had to do for us. This
is the intendment of the apostle,
[1st.] Had he not been completely furnished with
habitual grace, he could never have actually fulfilled the
righteousness which was required at his hands. It was therein that he was
able to do all that he did. So himself lays down the presence of the
Spirit with him as the bottom and foundation of his going forth to his
work,
[2dly.] He could not have been a complete and perfect sacrifice, nor have answered all the types and figures of him, that were[1] complete and without blemish. But now, Christ having this habitual righteousness, if he had never yielded any continued obedience to the law actively, but had 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.
2dly. For Christ’s obedience to the law of mediation, wherein it is not coincident with his passive obedience, as they speak (for I know that expression is improper); it was that which was requisite for the discharging of his office, and is not imputed unto us, as though we had done it, though the ἀποτελέσματα and fruits of it are; but is of the nature of his intercession, whereby he provides the good things we stand in need of, at least subserviently to his oblation and intercession; — of which more afterward.
3dly. About his actual fulfilling of the law, or doing all things that of us are required, there is some doubt and question; and about it there are three several opinions:—
(1st.) That this active obedience of Christ hath no farther influence into our justification and acceptation with God, but as it was preparatory to his blood-shedding and oblation; which is the sole cause of our justification, the whole righteousness which is imputed to us arising from thence.
(2dly.) That it may be considered two ways:— [1st.] As it is purely obedience; and so it hath no other state but that before mentioned. [2dly.] As it was accomplished with suffering, and joined with it, as it was part of his humiliation, so it is imputed to us, or is part of that upon the account whereof we are justified.
160(3dly.) That this obedience of Christ, being done for us, is reckoned graciously of God unto us; and upon the account thereof are we accepted as righteous before him. My intendment is not to handle this difference in the way of a controversy, but to give such an understanding of the whole as may speedily be reduced to the practice of godliness and consolation; and this I shall do in the ensuing observations:—
[1st.] That the obedience that Christ yielded to the
law in general, is not only to the peculiar law of the mediator, though he
yielded it as mediator. He was incarnate as mediator,
[2dly.] That whatever Christ did as
mediator, he did it for them whose mediator he was, or in whose stead
and for whose good he executed the office of a mediator before God. This
the Holy Ghost witnesseth,
[3dly.] That the end of this active obedience of Christ cannot be assigned to be, that he might be fitted for his death and oblation. For he answered all types, and was every way ἱκανός (fit to be made an offering for sin), by his union and habitual grace. So that if the 161obedience 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 had been perfect innocence, and perfect holiness, by his habitual grace, and infinite virtue and worth from the dignity of his person; and surely he yielded not that long course of all manner of obedience, but for some great and special purpose in reference to our salvation.
[4thly.] That had not the obedience of Christ been for us (in what sense we shall see instantly), it might in his life have been required of him to yield obedience to the law of nature, the alone law which he could be liable to as a man; for an innocent man in a covenant of works, as he was, needs no other law, nor did God ever give any other law to any such person (the law of creation is all that an innocent creature is liable to, with what symbols of that law God is pleased to add). And yet to this law also was his subjection voluntary; and that not only consequentially, because he was born upon his own choice, not by any natural course, but also because as mediator, God and man, he was not by the institution of that law obliged unto it; being, as it were, exempted and lifted above that law by the hypostatical union: yet, when I say his subjection hereunto was voluntary, I do not intend that it was merely arbitrary and at choice whether he would yield obedience[1] unto it or no, — but on supposition of his undertaking to be a mediator, it was necessary it should be so, — but that he voluntarily and willingly submitted unto, and so became really subject to the commands of it. But now, moreover, Jesus Christ yielded perfect obedience to all those laws which came upon us by the occasion of sin, as the ceremonial law; yea, those very institutions that signified the washing away of sin, and repentance from sin, as the baptism of John, which he had no need of himself. This, therefore, must needs be for us.
[5thly.] That the obedience of Christ cannot be reckoned amongst his sufferings, but is clearly distinct from it, as to all formalities. Doing is one thing, suffering another; they are in diverse predicaments, and cannot be coincident.
See, then, briefly what we have obtained by those considerations; and then I shall intimate what is the stream issuing from this first spring or fountain of purchased grace, with what influence it hath thereinto:—
First, By the obedience of the life of Christ you see what is intended, — his willing submission unto, and perfect, complete fulfilling of, every law of God, that any of the saints of God were obliged unto. It is true, every act almost of Christ’s obedience, from the blood of 162his circumcision to the blood of his cross, was attended with suffering, so that his whole life might, in that regard, be called a death; but yet, looking upon his willingness and obedience in it, it is distinguished from his sufferings peculiarly so called, and termed his[1] 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 righteousness, 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 accomplishing of
holiness, — which consists in the complete obedience of his whole life to
any law of God, — that was no less for us than his suffering death. That
this is so, the apostle tells us,
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 eatest thou shalt die,” — death is the reward of sin, and so we
cannot be freed from death but by the death of Christ,
First, It is opposed to the disobedience of
Adam, which was active. The δικαίωμα is opposed παραπτώματι, — 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, obedience placed
singly, in its own nature, denotes an action or actions conformable to the
law; and therein came Christ, not to destroy but to fulfil the law,
So also,
This is fully expressed in that typical representation of
our justification before the Lord,
Objection. “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 imputed to us, or freely bestowed on us, and we are made righteous with that which is not ours. But, secondly, the truth is, that Christ was not righteous with that righteousness for himself, but for us; so that here can be no comparison: only this we may say, we are righteous with his righteousness which he wrought for us, and that completely.
And this, now, is the rise of the purchased grace whereof we speak, the obedience of Christ; and this is the influence of it into our acceptation 165with 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 grace 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, in communion with the Lord Jesus, I have as yet no acquaintance withal. What may be said in the way of argument 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 ours in all he did, in all he suffered.[1] I shall be the more brief in handling of this, because on another design I have [1]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:— [1.] Of a price. [2.] Of a sacrifice. [3.] Of a penalty.
In the first regard, its proper effect is redemption; in the second, reconciliation or atonement; in the third, satisfaction; which are the great ingredients of that purchased grace whereby, in the first place, we have communion with Christ.
[1.] It is a price. “We are bought with a price,”
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 deliverance of any one from bondage or captivity, and the miseries attending that condition, by the intervention or interposition of a price or 166ransom, 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,”
2dly. It is the delivery of one from
bondage or captivity. We are, without him, all prisoners and
captives, “bound in prison,”
3dly. The person committing thus to prison and into
bondage, is God himself. To him we owe “our debts,”
4thly. 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 power of darkness, and
hath translated us into the kingdom of his dear Son; in whom we have
redemption through his blood,”
5thly. And all this is by the payment of the
price mentioned into the hand of God, by whose supreme authority we
are detained captives, under the sentence of the law. The debt is due to
the great householder,
This the Holy Ghost frequently insists on.
167[2.] It was a sacrifice also. He had
a body prepared him,
Now, the end of sacrifices, such as his was, bloody and for
sin,
[3.] It was also a punishment, — 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,”
Now, bearing of punishment tends directly to the giving satisfaction to him who was offended, and on that account inflicted the punishment. Justice can desire no more than a proportional punishment, 168due to the offence. And this, on his own voluntary taking of our persons, undertaking to be our mediator, was inflicted on our dear Lord Jesus. His substituting himself in our room being allowed of by the righteous Judge, satisfaction to him doth thence properly ensue.
And this is the threefold consideration of the death of Christ, as it is a principal spring and fountain of that grace wherein we have communion with him; for, as will appear in our process, the single and most eminent part of purchased grace, is nothing but the natural exurgency of the threefold 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 with Christ in it, — his death and blood-shedding, under this threefold notion of a price, an offering, and punishment. But, —
(3.) This is not all: the Lord Christ goes farther yet; he
doth not leave us so, but follows on the work to the utmost. [1]“He died for
our sins, and rose again for our justification.” He rose again to carry on
the complete work of purchased grace, — that is, by his intercession; which
is the third rise of it. In respect of this, he is said to be “able to
save them to the uttermost that come unto God by him, seeing he ever liveth
to make intercession for them,”
Now, the intercession of Christ, in respect of its influence into purchased grace, is considered two ways:—
[1.] As a continuance and carrying on of his
oblation, for the making out of all the fruits and effects thereof unto us.
This is called his “appearing in the presence of God for us,”
[2.] He procureth the Holy Spirit for us,
effectually to collate and bestow all this purchased grace upon us. That
he would do this, and doth it, for us, we have his engagement,
Chapter VII.
169The fountain of that purchased grace wherein the saints have communion with Christ being discovered, in the next place the nature of this grace itself may be considered. As was said, it may be referred unto three heads:— 1. Grace of acceptation with God. 2. Grace of sanctification from God. 3. Grace of privileges with and before God.
1. Of acceptation with God. Out of Christ, we are in a state of[1] 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 acceptation. And this is done two ways:— (1.) By a removal of that for which we are refused, — the cause of the enmity. (2.) By a bestowing of that for which we are accepted.
Not only all causes of quarrel were to be taken away, that so we should not be under displeasure, but also that was to be given unto us that makes us the objects of God’s delight and pleasure, on the account of the want whereof we are distanced from God:—
(1.) It gives a removal of that for which we are refused. This is sin in the guilt, and all the attendancies thereof. The first issue of purchased grace tends to the taking away of sin in its guilt, that it shall not bind over the soul to the wages of it, which is death.
How this is accomplished and brought about by Christ, was
evidenced in the close of the foregoing chapter. It is the fruit and
effect of his death for us. Guilt of sin was the only cause of our
separation and distance from God, as hath been said. This made us
obnoxious to wrath, punishment, and the whole displeasure of God; on the
account hereof were we imprisoned under the curse of the law, and given up
to the power of Satan. This is the state of our unacceptation. By his
death, Christ — bearing the curse, undergoing the 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 quarrel and rejection of us is
thereby taken away. And to that end are his sufferings reckoned to us;
for, being “made sin for us,”
170But yet farther; this will not complete our acceptation with God. The old quarrel may be laid aside, and yet no new friendship begun; we may be not sinners, and yet not be so far righteous as to have a right to the kingdom of heaven. Adam had no right to life because he was innocent; he must, moreover, “do this,” and then he shall “live.” He must not only have a negative righteousness, — he was not guilty of any thing; but also a positive righteousness, — he must do all things.
(2.) This, then, is required, in the second place, to our
complete acceptation, that we have not only the not imputation of
sin, but also a reckoning of righteousness. Now, this we
have in the obedience of the life of Christ. This also was discovered in
the last chapter. The obedience of the life of Christ was for us, is
imputed to us, and is our righteousness before God; — by his obedience are
we “made righteous,”
These two things, then, complete our grace of acceptation. Sin being removed, and righteousness bestowed, we have peace with God, — are continually accepted before him. There is not any thing to charge us withal: that which was, is taken out of the way by Christ, and nailed to his cross, — made fast there; yea, publicly and legally cancelled, that it can never be admitted again as an evidence. What court among men would admit of an evidence that hath been publicly cancelled, and nailed up for all to see it? So hath Christ dealt with that which was against us; and not only so, but also he puts that upon us for which we are received into 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 imputation 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 astonishable 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 his saints, but also makes them lovely. He came
not by blood only, but by water and blood. He doth not only justify his
saints from the guilt of sin, but also sanctify and wash them from the
filth of sin. The first is from his life and death as a sacrifice of
propitiation; this from his death as a purchase, and his life as an
example. So the apostle,
(1.) For the first, it is also threefold:—
[1.] The habitual cleansing of our nature. We are
naturally unclean, defiled, — habitually so; for “Who can bring a clean
thing out of an unclean?”
[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,
[3.] In our best duties we have defilement,
172And this cleansing of our natures, persons, and duties, hath its whole foundation in the death of Christ. Hence our washing and purifying, our cleansing and purging, is ascribed to his blood and the sprinkling thereof meritoriously, this work is done, by the shedding of the blood of Christ; efficiently, by its sprinkling. The sprinkling of the blood of Christ proceedeth 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 spirit 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,”
[2.] He gives us habitual grace; — a principle of grace, opposed to the principle of lust that is in us by nature. This is the grace that dwells in us, makes its abode with us; which, according to the distinct faculties of our souls wherein it is, or the distinct objects about which it is exercised, receiveth various appellations, being indeed all but one new principle of life. In the understanding, it is light; in the will, obedience; in the affections, love; in all, faith. So, also, it is differenced in respect of its operations. When it carries out the soul to rest on Christ, it is faith; when to delight in him, it is love; but still one and the same habit of grace. And this is the second thing.
[3.] Actual influence for the performance of every
spiritual duty whatever. After the saints have both the former, yet Christ
tells them that without him “they can do nothing,”
3. This purchased grace consists in privileges to stand before God, 173and these are of two sorts, — primary and consequential. Primary, is adoption, — the Spirit of adoption; consequential, are all the favours of the gospel, which the saints alone have right unto. But of this I shall speak when I come to the last branch, — of communion with the Holy Ghost.
These are the things wherein we have communion with Christ as to purchased grace in this life. Drive them up to perfection, and you have that which we call everlasting glory. Perfect acceptance, perfect holiness, perfect adoption, or 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 Christ in these things; and that in 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 enjoy. Of which in the ensuing chapters.
Chapter VIII.
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 and 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. 174(2.) What he suffered, he suffered not for himself, but for us. That is, that his intention from eternity, and when he was in the world, was, that all that he did and suffered was and should be for us and our advantage, as to our acceptance with God; that he still continueth making use of what he so did and suffered for that end and purpose, and that only. Now, this is most evident:—
(1.) What he did, he did for us, and not for
himself: “He was made under the law, that we might receive the adoption of
sons,”
(2.) In what he suffered. This is more clear,
175Secondly, To complete this communion on the part of Christ, 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.
[2.] In this tender of acceptation with God, on the account of what he hath done and suffered, a law is established, that whosoever receives it shall be so accepted. But Christ knows the condition and state of his in this world. This will not do; if he do not effectually invest them with it, all is lost. Therefore, —
(2.) He sends them his Holy Spirit, to quicken
them,
Thus doth Christ deal with his:— he lives and dies with an intention 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 usefulness and preciousness of it to their souls, stirring them up to a desire and valuation of it; and lastly, effectually bestows it upon them, reckons it unto them as theirs, that they should by it, for it, with it, be perfectly accepted with his Father.
Thus, for our acceptation with God, two things are required:—
First, That satisfaction be made for our
disobedience, — for whatever we had done which might damage the
justice and honour of God; and that God be atoned towards us: which could
no otherwise be, but by undergoing the penalty of the law. This, I have
showed abundantly, is done by the death of Christ. God “made him to be sin
for us,”
Second, That the righteousness of the law be
fulfilled, and the 176obedience performed that is required
at our hands. And this is done by the life of Christ,
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,
Imputation of righteousness, that we may be accounted perfectly 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 friendship and peace with God. And this is that which I call our grace of acceptation with God, wherein we have communion with Jesus Christ.
That which remains for me to do, is to 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; whereunto is the revenue of our peace, comfort, joy, yea, and holiness itself, proportioned.
But yet, before I come in particular to handle our practical communion with the Lord Jesus in this thing, I must remove two considerable objections; — the one of them lying against the first part of our acceptation with God, the other against the latter.
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 Christ, or at least so soon as they are born,
but that many of them live a long while under the wrath of God in this
world, as being unbelievers, under the sentence and condemning power of the
law?
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, watching, 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, 177temperate, 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
reconciliation with God, — for which 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,”
(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,
[2.] In the sovereign grant, appointment, and
design of the Father, giving and delivering the elect to Jesus Christ in
this covenant, to be redeemed and reconciled to himself.
[3.] In his undertaking to suffer what was due to
them, and to do what was to be done by them, that they might be delivered,
reconciled, 178and 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,
[4.] They being given unto him, he undertaking for
them to do and suffer what was on their part required, he received, on
their behalf and for them, all the promises of all the mercies, grace,
good things, and privileges, which they were to receive upon the account of
his undertaking for them. On this account eternal life is said to be
promised of God “before the world began,”
[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
him, or could so be; I say, as to all the efficacy and merit of his
undertakings, he was immediately absolved upon his faithfulness, in his
first engagement: and thereby all the saints of the Old Testament were
saved by his blood no less than we. As to solemn declaration, he was so
absolved when, the “pains of death being loosed”, he was “declared to be
the Son of God with power, by the resurrection from the dead;”
[6.] Christ as a public person being thus absolved, it
became righteous with God, a righteous thing, from the covenant, compact,
and convention, that was between 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,
[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 with 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 grace, 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,
[8.] That until the full time of their actual deliverance, determined and appointed to them in their several generations, be accomplished, they are personally under the curse of the law; and, on that account, are legally obnoxious to the wrath of God, from which they shall certainly be delivered; — I say, they are thus personally obnoxious to the law, and the curse thereof; but not at all with its primitive intention of execution upon them, but as it is a means appointed to help forward their acquaintance with Christ, and acceptance with God, on his account. When this is accomplished, that whole obligation ceases, being continued on them in a design of love; their last condition being such as that they cannot without it be brought to a participation of Christ, to the praise of the glorious grace of God.
[9.] The end of the dispensation of grace being to glorify the whole Trinity, the order fixed on and appointed wherein this is to be done, 180is, by 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 with the Father, is carried on by the Son, and then communicated by the Spirit; the Father designing, the Son purchasing, the Spirit effectually working: which is their order. Our participation is first by the work of the Spirit, to an actual interest in the blood of the Son; whence we have acceptation with the Father.
This, then, is the order whereby we are brought to 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,
2dly. This being wrought in us, for 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 Spirit itself is a fruit and part of the purchase of Christ. But we speak of our sense of this thing, whereunto the communication of the Spirit is antecedent. And, —
3dly. To the glory of the Father, we are
accepted with him, justified, freed from guilt, pardoned, and have “peace
with God,”
[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 objection. Though our reconciliation with God be fully and completely procured by the death of Christ, and all the ways and means whereby it is accomplished; yet we are brought unto an actual 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 obedience of Christ to the law be imputed unto us, then what need we yield obedience ourselves?” To this, also, I shall return answer as briefly as I can in the ensuing 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, 181or end, not given it of God; nor any reason, cause, motive, end, necessity of it, on the other hand, taken away, weakened, or impaired), is a matter of great importance. Some make our obedience, the works of faith, our works, the matter or cause of our justification; some, the condition of the imputation of the righteousness of Christ; some, the qualification of the person justified, on the one hand; some exclude all the necessity of them, and turn the grace of God into lasciviousness, on the other. To debate these differences is not my present business; only, I say, on this and other accounts, the right stating of our obedience is of great importance as to our walking with God.
(2.) We do by no means assign the same place,
condition, state, and use to the obedience of Christ imputed to
us, and our obedience performed to God. If we did, they were
really inconsistent. And therefore those who affirm that our obedience is
the condition or cause of our justification, do all of them deny the
imputation of the obedience of Christ unto us. The righteousness of Christ
is imputed to us, as that on the account whereof we are accepted and
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
Two things the apostle intimates in these words:—
[1.] A reason why we cannot be saved by works, — namely, because we do them not in or by our own strength; which is necessary we should do, if we will be saved by them, or justified by them. “But 182this 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; whence the necessity thereof may be demonstrated, and our souls be stirred up to abound and be fruitful therein?” I say, they are so many, and lie so deep in the mystery of the gospel and dispensation of grace, spread themselves so throughout the whole revelation of the will of God unto us, that to handle them fully and distinctly, and to give them their due weight, is a thing that I cannot engage in, lest I should be turned aside from what I principally intend. I shall only give you some brief heads of what might at large be insisted on:—
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,
(1st.) The Father hath ordained or appointed it. It
is the will of the Father,
(2dly.) The Son hath ordained and appointed it as
mediator.
(3dly.) The Holy Ghost appoints and ordains
believers to works of obedience and holiness, and to work holiness in
others. So, in particular,
2dly. Our holiness, our obedience, work of righteousness, is one eminent and especial end of the peculiar dispensation of Father, Son, and Spirit, in the business of exalting the glory of God in our salvation, — of the electing love of the Father, the purchasing love of the Son, and the operative love of the Spirit:—
(1st.) It is a peculiar end of the electing
love of the Father,
(2dly.) It is so also of the exceeding love
of the Son; whereof the testimonies are innumerable. I shall give but one
or two:—
(3dly.) 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,
And thus have we a twofold bottom of the necessity of our obedience and personal holiness:— God hath appointed it, he requires it; and it is an eminent immediate end of the distinct dispensation of Father, Son, and Holy Ghost, in the work of our salvation. If God’s sovereignty over us is to be owned, if his love towards us be to be regarded, if the whole work of the ever-blessed Trinity, for us, in us, be of any moment, our obedience is necessary.
3dly. It is necessary in respect of the end thereof; and that whether you consider God, ourselves, or the world:—
(1st.) The end of our obedience, in respect of God,
is, his glory and honour,
[1st.] It is the glory of the Father.
184[2dly.] The Son is glorified
thereby. It is the will of God that as all men honour the Father, so
should they honour the Son,
[3dly.] The Spirit is glorified also by it.
He is grieved by our disobedience,
Now, if this that hath been said be not sufficient to evince a necessity of our obedience, we must suppose ourselves to speak with a sort of men who regard neither the sovereignty, nor love, nor glory of God, Father, Son, or Holy Ghost. Let men say what they please, though our obedience should be all lost, and never regarded (which is impossible, for God is not unjust, to forget our labour of love), yet here is a 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, which are indispensable to all mankind.
(2dly.) The end in respect of ourselves immediately is threefold:— [1st.] Honour. [2dly.] Peace. [3dly.] Usefulness.
[1st.] Honour. It is by holiness that we
are made like unto God, and his image is renewed again in us. This was our
honour at our creation, this exalted us above all our fellow-creatures here
below, — we were made in the image of God. This we lost by sin, and became
like the beasts that perish. To this honour, of conformity to God, of
bearing his image, are we exalted again by holiness alone. “Be ye holy,”
says God, “for I am holy,”
[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,”
[3dly.] 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 easily manifest that the world and the church might want them, and that, indeed, in themselves they are good for nothing. Only the holy man is commune bonum.
(3dly.) The end of it in respect of others in the world is manifold:—
[1st.] It serves to the conviction and
stopping the mouths of some of the enemies of God, both here and
hereafter:— 1. Here.
[2dly.] The conversion of others.
[3dly.] The benefit of all; partly in keeping off judgments from the residue of men, as ten good men would have preserved Sodom:[1] 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 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[1] flesh and spirit, and perfect holiness in the fear of the Lord?
Secondly. In respect of sanctification.
We have in us a new creature,
[5thly.] It is necessary in respect of the proper place of holiness in the new covenant; and that is twofold:—
First. Of the means unto the end. God hath appointed that holiness shall be the means, [1]the way to that eternal life, which, as in itself 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 salvation. And therefore, he that hath hope of eternal life purifies himself, as he is pure: and none shall ever come to that end who walketh not in 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 with God. And, —
Thirdly. The whole expression of our thankfulness.
Now, there is not one of all these causes and reasons of the necessity, 187the 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 holiness and obedience to be of indispensable necessity, unless also it be exalted into the room of the obedience and righteousness of Christ, let him be filthy still.
These objections being removed, and having, at the entrance of this chapter, declared what is done on the part of Christ, as to our fellowship with him in this purchased grace, as to our acceptation with God, it remains that I now show 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 righteousness wherewith to appear before God. This is
always in their thoughts; this in their whole lives they take for granted.
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 wind of empty hopes, and preparing to reap a whirlwind of wrath; but
this lies at the bottom of all the saints’ communion with Christ, — a deep,
fixed, resolved 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 government, 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?” “Wherewith shall we come before God?” and have all concluded, that
it is in vain to flatter themselves with hopes of escaping as they are by
nature. If God be holy and righteous, and of purer eyes than to behold
iniquity, they must have a righteousness to stand before him; and they know
what will be the cry one day of those who now bear up themselves, as if
they were otherwise minded,
(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
188itself 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,
[2.] In particular. They daily weigh all their
particular actions in the balance, and find them wanting, as to
any such completeness as, upon their own account, to be accepted with God.
“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 with 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,”
(3.) They approve of, value, and rejoice in, this
righteousness, for their acceptation, which the Lord Jesus hath
wrought out and provided 189for them; this being discovered
to them, they approve of it with all their hearts, and rest in it.
[1.] As full of infinite wisdom. “Unto them that
believe,” saith the apostle, “Christ crucified is ‘the wisdom of God,’ ”
[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 his grace, he was utterly cut short of it.
Now, to have a complete righteousness provided, and yet abundance of grace
manifested, exceedingly delights the soul; — to have God’s dealing with his
person all grace, and dealing with his righteousness all justice, takes up
his thoughts. God everywhere assures us that this righteousness is of
grace. It is “by grace, and no more of works,”
(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 down with continual
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,”
(5.) They cordially approve 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 honouring of
him in our hearts, than to know that he is made of God unto us “wisdom and
righteousness?”
[1.] Honoured of God his Father.
[2.] He is on this account honoured of all the angels
in heaven, even because of this great work of bringing sinners unto
God; for they do not only bow down and desire to look into the mystery of
the cross,
[3.] He is honoured by his saints all the world
over; and indeed, if they do not, who should? If they honour him not
as they honour the Father, they are, of all men, the most unworthy. But
see what they do,
(6.) They cordially approve of this righteousness, this way of acceptation, as that which brings glory to God as such. When they were labouring under the guilt of sin, that which did most of all perplex their souls was, that their safety was inconsistent with the glory and honour of the great God, — [1]with his justice, faithfulness, and truth, all which were engaged for the destruction of sin; and how to come off from ruin without the loss of their honour [i. e., the honour of the fore-mentioned attributes] they saw not. But now by the revelation of this righteousness from faith to faith, they plainly see that all the properties of God are exceedingly glorified in the pardon, justification, and acceptance of poor sinners; as before was manifested.
And this is the first way whereby the saints hold daily communion with the Lord Jesus in this purchased grace of acceptation with God: they consider, approve of, and rejoice in, the way, means, and thing itself.
2. They make an actual commutation with the Lord Jesus as to their sins and his righteousness. Of this there are also sundry parts:—
(1.) They continually keep alive upon their hearts a sense of the guilt and evil of sin; even then when they are under some comfortable 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 terrify and affright their souls with it, but that a due sense of the evil of it may be kept alive upon their hearts.
(2.) They gather up in their thoughts the sins for which they have not made a particular reckoning with God in Christ; or if they have begun so to do, yet they have not made clear work of it, nor come to a clear and comfortable issue. There is nothing more dreadful than for a man to be able to digest his convictions; — to have sin look him in the face, and speak perhaps some words of terror to him, and to be able, by any charms of diversions or delays, to put it off, without coming to a full trial as to state and condition in 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, —
194(3.) They make this commutation I speak of with Jesus Christ; that is, —
[1.] They seriously consider, and by faith
conquer, all objections to the contrary, that Jesus Christ, 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,
[2.] They hearken to the voice of Christ calling them to him with their burden, “Come unto me, all ye that are weary and heavy laden;” — “Come with your burdens; come, thou poor soul, with thy guilt of sin.” Why? what to do? “Why, this is 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 grace, faithfulness, and truth of God, to stand by the cross and
say, “Ah! he is bruised for my sins, and wounded for my transgressions, and
the chastisement of my peace is upon him. He is thus made sin for me.
Here I give up my sins to him that is able to bear them, 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,
[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,
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 guilt, our sins? May he not, will he not, bid us keep them to ourselves? they are our own. Shall we be always giving sins, and taking righteousness?”
Answer. 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 themselves. All their bartering about sin is in and with their own souls. The work that Christ came to do in the world, was to “bear our iniquities,” and lay down his life a ransom for our sins. The cup he had to drink of was filled with our sins, as to the punishment due to them. What greater dishonour, then, can be done to the Lord Jesus, than to ascribe this work to any thing else, — to think to get rid of our sins [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 exceedingly endears the souls of the saints to him, and constrains them to put a due valuation upon him, his love, his righteousness, and grace. When they find, and have the daily use of it, then they do it. Who would not love him? “I have been with the Lord Jesus,” may the poor soul say: “I have left my sins, my burden, with him; and he hath given me his righteousness, wherewith I am going with boldness to God. I was dead, and am alive; for he died for me: I was cursed, and am blessed; for he was made a curse for me: I was troubled, but have peace; for the chastisement of my peace was upon him. I knew not what to do, nor whither to cause my sorrow to go; by him have I received joy unspeakable and glorious. If I do not love him, delight in him, obey him, live to him, die for him, I am worse than the devils in hell.” Now the great aim of Christ in the world is, to have a high place and esteem in the 196hearts of his people; to have there, as he hath in himself, the pre-eminence in all things, — not to be jostled up and down among other things, — to be all, and in all. And thus are the saints of God prepared to esteem him, upon the engaging themselves to this communion with him.
Obj. Yea, but you will say, “If this be so, what need we to repent or amend our ways? it is but going to Christ by faith, making this exchange with him: and so we may sin, that grace may abound.”
Ans. I judge no man’s person; but this I must needs say, that I do not understand how a man that makes this objection in cold blood, not under a temptation or accidental darkness, can have any true or real acquaintance with Jesus Christ: however, this I am certain of, that this communion in itself produces quite other effects than those supposed. For, —
1. For repentance; it is, I suppose, a gospel repentance that is intended. For a legal, bondage repentance, full of dread, amazement, terror, self-love, astonishment at the presence of God, I confess this communion takes it away, 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 abhorrence 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 sin, its guilt, vileness, and abomination, and our own vileness on that account; that a sense hereof is to be kept alive in and upon the heart of every one that will enjoy this communion with Christ: without it Christ is of no 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 considerations 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 communion is laid in that which they suppose it overthrows.
2. But what shall we say for obedience? “If Christ
be so glorified and honoured by taking our sins, the more we bring to him,
the more will he be glorified.” A man could not suppose that this
objection would be made, but that the Holy Ghost, who knows what is in man
and his heart, hath made it for them, and in their name,
197But you will say, “How should we address ourselves to the performance of this duty? what path are we to walk in?”
Faith exercises itself in it, especially three ways:—
(1.) In meditation. The heart goes over, in its own thoughts, the part above insisted on, sometimes severally, sometimes jointly, sometimes fixing primarily on one thing, sometimes on another, and sometimes going over the whole. At one time, perhaps, the soul is most upon consideration of its own sinfulness, and filling itself with shame and self-abhorrency on that account; sometimes it is filled with the thoughts of the righteousness of Christ, and with joy unspeakable and glorious on that account. Especially on great 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 inquiring into the promises of the gospel, which hold out all these things:— the excellency, fulness, and suitableness of the righteousness of Christ, the rejection of all false righteousness, and the commutation made in the love of God; which was formerly insisted on.
(3.) In prayer. Herein do their souls go through this work day by day; and this communion have all the saints with the Lord Jesus, as to their acceptation with God: which was the first thing proposed to consideration.
Chapter IX.
II. Our communion with the Lord Jesus as to that grace of sanctification and purification whereof we have made mention, in the several distinctions and degrees thereof, formerly, is nextly to be considered. And herein the former method must be observed; and we must show, — 1. What are the peculiar actings of the Lord Christ as to this communion; and, 2. What is the duty of the saints herein. The sum is, — How we hold communion with Christ in holiness, as well as in righteousness; and that very briefly:—
1. There are several acts ascribed unto the Lord Jesus in reference to this particular; as, —
198(1.) His interceding with the Father,
by virtue of his oblation in the behalf of his, that he would bestow the
Holy Spirit on them. Here I choose to enter, because of the oblation of
Christ itself I have spoken before; otherwise, every thing is to be run up
to that head, that source and spring. There lies the foundation of all
spiritual mercies whatever; as afterward also shall be manifested. Now the
Spirit, as unto us a Spirit of grace, holiness, and consolation, is of the
purchase of Christ. It is upon the matter, the great promise of the new
covenant,
(2.) His prayer being granted, as the [1]Father “hears him always,” he actually sends
his Spirit into the hearts of his saints, there to dwell in his stead,
and to do all things for them and in them which he himself hath to do.
This, secondly, is the Lord Christ by faith to be eyed in; and that not
only in respect of the first enduing of our hearts with his Holy Spirit,
but also of the continual supplies of it, drawing forth and exciting more
effectual [1]operations and
actings of that indwelling Spirit. Hence, though (
(3.) There is that which we call habitual grace;
that is, the fruits of the Spirit, — the spirit which is born of the
Spirit,
[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 [1]habit or spiritual principle putting forth itself in various operations or ways of working, according to the variety of the objects which it goes forth unto, is their common principle: so that it is called and distinguished, as above, rather in respect of actual exercise, with relation to its objects, than habitual inherence; it being one root which hath these many branches.
[2.] This is that which I intend by this habit of grace, — a [1]new, gracious, spiritual [1]life, or principle, [1]created, and [1]bestowed on the soul, whereby it is [1]changed in all its faculties and affections, fitted and enabled to go forth in the way of obedience unto every divine object that is proposed unto it, according to the mind of God. For instance, the mind can discern of [1]spiritual things in a spiritual manner; and therein it is light, illumination. The whole soul closes with Christ, as held forth in the promises of the gospel for righteousness and salvation: that is faith; which being the main and principal work of it, it often gives denomination unto the whole. So when it rests in God, in Christ, with delight, desire, and complacency, it is called love; being, indeed, the principle suiting all the faculties of our souls for spiritual and living operations, according to their natural use. Now it differs, —
1st. From the Spirit dwelling in the saints; for it is a created quality. The Spirit dwells in us as a free agent in a holy habitation. This grace, as a quality, remains in us, as in its own proper subject, that hath not any subsistence but therein, and is capable of being intended[1] or restrained under great variety of degrees.
2dly. From actual grace, which is transient; this making its residence in the soul. [1]Actual grace is an illapse of divine influence and assistance, working in and by the soul any spiritual act or duty whatsoever, without any pre-existence unto that act or continuance after it, “God working in us, both to will and to do.” But this habitual grace is always resident in us, causing the soul to be a 201meet principle for all those holy and spiritual operations which by actual grace are to be performed. And, —
3dly. It is capable of augmentation and diminution, as was said. In some it is more large and more effectual than in others; yea, in some persons, more at one time than another. Hence are those [1]dyings, decays, ruins, recoveries, complaints, and rejoicings, whereof so frequent mention is made in the Scripture.
These things being premised as to the nature of it, let us now consider what we are to eye in the Lord Jesus in reference thereunto, to make an entrance into our communion with him therein, as things by him or on his part performed:—
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 [1]his sake to believe on him,”
Secondly. The Lord Christ doth actually
communicate this grace unto his saints, and bestows it on them: “Of
his fulness have all we received, and grace for grace,”
202(1st.) The Father actually
invests him with all the grace whereof, by compact and
agreement, he hath made a purchase (as he received the promise of the
Spirit); which is all that is of use for the bringing his many sons to
glory. “It pleased the Father that in him should all fulness dwell,”
(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,”
(3dly.) For actual grace, or that influence or power whereby the saints are enabled to perform particular duties according to the mind of God, there is not any need of farther enlargement about it. What 203concerns our communion with the Lord Christ therein, holds proportion with what was spoken before.
There remaineth only one thing more to be observed concerning those things whereof mention hath been made, and I proceed to the way whereby we carry on communion with the Lord Jesus in all these; and that is, that these things may be considered two ways:— 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 from death unto life, the saints have no kind of communion with Christ therein but only what consists in a passive reception of that life-giving, quickening Spirit and power. They are but as the dead bones in the prophet; the wind blows on them, and they live; — as Lazarus in the grave; Christ calls, and they come forth, the call being accompanied with life and power. This, then, is not that whereof particularly I speak; but it is the second, in respect of farther efficacy of the Spirit and increase of grace, both habitual and actual, whereby we become more holy, and to be more powerful in walking with God, — have more fruit in obedience and success against temptations. And in this, —
2. They hold communion with the Lord Christ. And wherein and how they do it, shall now be declared.
They continually eye the Lord Jesus as the great Joseph,
that hath the disposal of all the granaries of the kingdom of heaven
committed unto him; as one in whom it hath pleased the Father to gather all
things unto a head,
(1.) In the preparation unto the dispensation mentioned, in
the expiating, purging, purifying efficacy of his blood. It was a
sacrifice not only of atonement, as offered, but also of purification, as
poured out. This the apostle eminently sets forth,
(2.) They eye the blood of Christ as the blood of
sprinkling. Coming to “Jesus, the mediator of the new covenant,” they
come to the [1]“blood of sprinkling,”
(3.) They look upon him as, in his own Spirit, he is the
only dispenser 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 purchase, to the
sanctification, the 206purifying and making glorious in holiness,
of his whole people. They know that this is actually to be accomplished by
the Spirit, according to the innumerable promises given to that 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 well 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 Spirit for all these ends and purposes; mixing the
promises with faith, and so becoming actual partaker of all this grace.
This is their way, this their communion with Christ; this is the life of
faith, as to grace and holiness. Blessed is the soul that is exercised
therein: “He shall be as a tree planted by the waters, 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 careful in the year of drought,
neither shall cease from yielding fruit,”
Chapter X.
III. The third
thing wherein we have communion with Christ, is grace of privilege before
God; I mean, as the third head of purchased grace. The privileges
we enjoy by Christ are great and innumerable; to insist on them in
particular were work for a man’s whole life, not a design to be wrapped up
in a few sheets. I shall take a view of them only in the head, the spring
and fountain whence they all arise and flow, — this is our
adoption: “Beloved, now are we the sons of God,”
Now, adoption is the authoritative translation of a believer, by Jesus Christ, from the family of the world and Satan into the family of God, with his investiture in all the privileges and advantages of that family.
To the complete adoption of any person, these five things are required:—
1. That he be actually, and of his own right, of another family than that whereinto he is adopted. He must be the son of one family or other, in his own right, as all persons are.
2082. That there be a family unto which of himself he hath no right, whereinto he is to be grafted. If a man comes into a family upon a personal right, though originally at never so great a distance, that man is not adopted. If a man of a most remote consanguinity do come into the inheritance of any family by the death of the nearer heirs, though his right before were little better than nothing, yet he is a born son of that family, — he is not adopted. [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 authority 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 ingrafted. He cannot serve two masters, much less two fathers.
5. That, by virtue of his adoption, he be invested in all the rights, privileges, advantages, and title to the whole 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,”
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,
3. They have an authoritative translation from one
of these families to another. It is not done in a private,
underhand way, but in the way of authority.
Now, this authoritative translation of believers from one family into another consisteth of these two parts:—
(1.) An effectual proclamation and declaration of such a person’s immunity from all obligations to the former family, to which by nature he was related. And this declaration hath a threefold object:—
[1.] Angels. It is declared unto them; they are the[1] 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 know who are invested with the rights of that family, that they may discharge their duty towards them. Unto them, then, it is declared that believers are freed from the family of sin and hell, to become fellow-sons and servants with them. And this is done two ways:—
1st. Generally, by the doctrine of the
gospel.
By the church is this wisdom made known 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 powers? It is, that “the Gentiles should be
fellow-heirs and of the same body with us,”
2dly. In particular, by immediate
revelation. When any particular soul is freed from the family of this
world, it is revealed to the angels. “There is joy in the presence of the
angels of God” (that is, among the angels, and by them) “over one sinner
that repenteth,”
[2.] It is denounced in a judicial way unto Satan, the great master of the family whereunto they were in subjection. When the Lord Christ delivers a soul from under the power of that strong armed one, he binds him, — ties him from the exercise of that power and dominion which before he had over him. And by this means doth he know that such a one is delivered from his family; and all his future attempts upon him are encroaching upon the possession and inheritance 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,
(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,
[2.] An enrolling of his name in the catalogue of the
household of God, admitting him thereby into fellowship therein. This is
called the “writing of the house of Israel,”
[3.] Testifying to his conscience his acceptation with God,
enabling him to behave himself as a child,
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 whereinto 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 are the four things, in reference to the family of the adopted person, that he doth receive by his adoption, wherein he holds communion with the Lord Jesus:—
(1.) Liberty. The Spirit of the Lord, that was
upon the Lord Jesus, did anoint him to proclaim liberty to the captives,
[1.] In the first place, the family from whence the adopted person is translated. It is his setting free from all the obligations of that family. Now, in this sense, the liberty which the saints have by adoption is either from that which is real or that which is pretended:—
1st. That which is real respects a twofold issue of law and sin. The moral, unchangeable law of God, and sin, being in conjunction, meeting with reference to any persons, hath, and hath had, a twofold issue:—
(1st.) An economical institution of a new
law of ordinances, keeping in bondage those to whom it was given,
(2dly.) A natural (if I may so call it) pressing of those persons 212with its power and efficacy against sin; whereof there are these parts:—
[1st.] Its rigour and terror in commanding.
[2dly.] Its impossibility for accomplishment, and so insufficiency for its primitively appointed end.
[3dly.] The issues of its transgression; which are referred unto two heads:— 1. Curse. 2. Death. I shall speak very briefly of these, because they are commonly handled, and granted by all.
2dly. That which is pretended, is the power of any whatever over the conscience, when once made free by Christ:—
(1st.) Believers are freed from the instituted
law of ordinances, which, upon the testimony of the apostles, was a
yoke which neither we nor our fathers (in the faith) could bear,
(2dly.) In reference so the moral law:—
[1st.] The first thing we have liberty from, is its
rigour and terror in commanding.
[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,
[3dly.] 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.
Secondly. Death,
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,
[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. Their obedience is a free obedience; they have the Spirit
of the Lord: and where he is, there is liberty,
I say, this is our liberty in our Father’s family: what we have liberty from, hath been already declared.
There are Gibeonites outwardly attending the
family of God, that do the service of his house as the drudgery of
their lives. The principle they yield obedience upon, is a spirit of
bondage unto fear,
The saints by adoption have a largeness of heart in all
holy obedience. Saith David, “I will walk at liberty, for I seek thy
precepts,”
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:—
(1st.) It is from life; that gives them
power as to the matter of obedience.
Hence you may see the difference between the liberty that slaves assume, and the liberty which is due to children:—
[1st.] Slaves take liberty from duty; children have liberty in duty. There is not a greater mistake in the world, than that the liberty of sons in the house of God consists in this, — they can perform duties, or take the freedom to omit them; they can serve in the family of God (that is, they think they may if they will), and they can choose 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 duty; the liberty given to sons is in duty.
[2dly.] The liberty of slaves or servants is from mistaken, deceiving conclusions; the liberty of sons is from the power of the indwelling Spirit of grace. Or, the liberty of servants is from outward, dead conclusions; the liberty of sons, from an inward, living principle.
(2dly.) Love, as to the manner of
their obedience, gives them delight and joy.
2dly. The object of their obedience is
represented to them as desirable, whereas to others it is
terrible. In all their approaches to God, they eye him as a
Father; they call him Father,
3dly. Their motive unto obedience is
love,
4thly. The manner of their obedience is
willingness. “They yield themselves unto God, as those that are
alive from the dead,”
5thly. The rule of their walking with God is the law of liberty, as divested of all its terrifying, threatening, killing, condemning, cursing power; and rendered, in the blood of Jesus, sweet, tender, useful, directing, — helpful as a rule of walking in the life they have received, not the way of 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 advantages of the family whereinto they are translated.
This is the pre-eminence of the true sons of any family. The
ground on which Sarah pleaded the ejection of Ishmael was, that he was the
son of the bond woman,
Now, the saints hereby have a double right and title: 1st. Proper and direct, in respect of spirituals. 2dly. 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:— (1st.) Unto a present place, name, and room, in the house of God, and all the privileges and administrations thereof. (2dly.) To a future fulness of the great inheritance of glory, — of a kingdom purchased for that whole family whereof they are by Jesus Christ:—
1st. They have a title unto, and an interest in, the whole administration of the family of God here.
The supreme administration of the house of God in the hand
of the Lord Christ, as to the institution of ordinances and dispensation of
the Spirit, to enliven and make effectual those ordinances for the end of
their institution, is the prime notion of this administration. And hereof
they are the prime objects; all this is for them, and exercised towards
them. God hath given Jesus Christ to be the “head over all things unto the
church, which is his body,”
It is true, the word is preached to all the world, to gather in the children of God’s purpose that are scattered up and down in the world, and to leave the rest inexcusable; but the prime end and aim of the Lord Christ thereby is, to gather in those heirs of salvation unto the enjoyment of that feast of fat things which he hath prepared for them in his house.
217Again: they, and they only, have right and
title to gospel administrations, and the privileges of the family of God,
as they are held out in his church according to his mind. The church is
the “house of God,”
(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 “living stones,”
(2dly.) The privileges of the house are such as they will not suit nor profit any other. To what purpose is it to give food to a dead man? Will he grow strong by it? will he increase upon it? The things of the family and house of God are food for living souls. Now, children only are alive, all others are dead in trespasses and sins. What will 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 bestowed 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 fellowship with the Father and the Son Jesus Christ; they set forth the Lord’s death till he come; they are intrusted with all the ordinances of the house, and the administration of them. And who shall deny them the enjoyment of this right, or keep them from what Christ hath purchased for them? And the Lord will in the end give them hearts everywhere to make use of this title accordingly, and not to wander on the mountains, forgetting their resting-place.
2182dly. They have a title to the future
fulness of the inheritance that is purchased for this whole family
by Jesus Christ. So the apostle argues,
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
(2dly.) They are heirs of righteousness,
(3dly.) They are “heirs of salvation,”
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 unto the things
of this world; that is, unto all the portions of it which God is pleased to
intrust them here withal. Christ is the “heir of all things,”
1st. 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 whole number of the children of God have a right unto the whole earth, which is the Lord’s, and the fulness thereof, in these two regards:—
220(1st.) He who is the sovereign Lord of it doth preserve it merely for their use, and upon their account; all others whatever being malæ fidei possessores, invading a portion of the Lord’s territories, without grant or leave from him.
(2dly.) In that Christ hath promised to give them the kingdom and dominion of it, in such a way and manner as in his providence he shall dispose; that is, that the government of the earth shall be exercised to their advantage.
3dly. This right is a spiritual right,
which doth not give a civil interest, but only sanctifies the right and
interest bestowed. God hath providentially disposed of the civil bounds of
the inheritance of men,
4thly. No one particular 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. But, —
5thly. This they have by their adoption; that, —
(1st.) Look, what portion soever God is pleased to give them, they have a right unto it, as it is re-invested in Christ, and not as it lies wholly under the curse and vanity that is come upon the creation by sin; and therefore can never be called unto an account for usurping that which they have no right unto, as shall all the sons of men who violently grasp those things which God hath set at liberty from under their dominion because of sin.
(2dly.) By this their right, they are led unto a sanctified use of what thereby they do enjoy; inasmuch as the things themselves are to them pledges of the Father’s love, washed in the blood of Christ, and endearments upon their spirits to live to his praise who gives them all things richly to enjoy.
And this is a second thing we have by our adoption; and hence I dare say of unbelievers, they have no true right unto any thing, of what kind soever, that they do possess.
They have no true, unquestionable right, I say, even unto the temporal things they do possess; it is true they have a civil right in respect of others, but they have not a 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 not only be reckoned withal for the abuse of that they have possessed, that they have not used and laid it out for the glory of him whose it 221is; 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 that is for to come, and speak with the terror of a revengeful judge, “I have suffered you to enjoy corn, wine, and oil, — a great portion of my creatures; you have rolled yourselves in wealth and prosperity, when the right heirs of these things lived poor, and low, and mean, at the next doors; — give in now an answer what and how you have 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?” — when they shall be compelled to answer, as the truth is, “Lord, we had, indeed, a large portion in the world; but we took it to be our own, and thought we might have done what we would with our own. We have ate the fat, and drank the sweet, and left the rest of our substance for our babes: we have spent somewhat upon our lusts, somewhat upon our friends; but the truth is, we cannot say that we made friends of this unrighteous mammon, — that we used it 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 was 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 wine, and wool; I will set you naked as in the day of your birth, and revenge upon you your rapine, and unjust possession of that which was not yours:” — I say, at such a time, what will men do?
(3.)[1] Boldness with God by Christ is another privilege of our adoption. But hereof I have spoken at large before, in treating of the excellency of Christ in respect of our approach to God by him; so that I shall not re-assume the consideration of it.
(4.) Affliction, also, as proceeding from love, as
leading to spiritual advantages, as conforming unto Christ, as sweetened
with his presence, is the privilege of children,
This, I say, is the head and source of all the privileges which Christ hath purchased for us, wherein also we have fellowship with 222him: fellowship in name; we are (as he is) sons of God: fellowship in title and right; we are heirs, co-heirs with Christ: fellowship in likeness and conformity; we are predestinated to be like the first-born of the family: fellowship in honour; he is not ashamed to call us brethren: fellowship in sufferings; he learned obedience by what he suffered, and every son is to be scourged that is received: fellowship in his kingdom; we shall reign with him. Of all which I must speak peculiarly in another place, and so shall not here draw out the discourse concerning them any farther.
Part III. Of Communion with God the Holy Ghost.
Chapter I.
The foundation
of all our communion with the Holy Ghost consisting in his
mission, or sending to be our comforter, by Jesus Christ, the
whole matter of that economy or dispensation is firstly to be proposed and
considered, that so we may have a right understanding of the truth inquired
after. Now, the main promise hereof, and the chief considerations of it,
with the good received and evil prevented thereby, being given and declared
in the
Our blessed Saviour being to leave the world, having
acquainted his 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.
“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 your consciences about their confidences,
know that their blind and desperate ignorance is the cause of their fury
and persuasion,”
This, then, was to be the state with the disciples. But
why did our Saviour tell it them at this season, to add fear and
perplexities to their grief and sorrow? what advantage should they obtain
thereby? Saith their blessed Master,
1. The preface to them:—
(1.) The first word, ἁλλά, is an adversative, not excepting to any thing of what himself had spoken before, but to their apprehension: “I know you have sad thoughts of these things; but yet, nevertheless.”
(2.) Ἐγὼ τὴν ἀλήθειαν λέγω ὑμῖν, “I tell you the truth.” The words are exceedingly emphatical, and denote some great thing to be ushered in by them. First, Ἐγὼ, — “I tell it you, this that shall now be spoken; I who love you, who take care of you, who am now about to lay down my life for you; they are my dying words, that you may believe me; I who am truth itself, I tell you.” And, —
Ἐγὼ τὴν ἀλήθειαν λέγω, — “I tell you the truth.” “You have in your sad, misgiving hearts many misapprehensions of things. You think if I would abide with you, all these evils might be prevented; but, alas! you know not what is good for you, nor what is expedient. ‘I tell you the truth;’ this is truth itself; and quiet your hearts in it.” There is need of a great deal of evidence of truth, to comfort their souls that are dejected and disconsolate under an apprehension of the absence of Christ from them, be the apprehension true or false.
And this is the first part of the words of our Saviour, the preface to what he was to deliver to them, by way of 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: Συμφέρει ὑμῖν, ἵνα ἐγὼ ἀπέλθω, — 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 withdrawing his bodily presence from the earth after his
resurrection, the “heaven being to receive him, until the times of the
restitution of all things,”
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 with that also; and, that we may confess it to be a great matter, that gives certainty and evidence to that proposition, he expresses it negatively and positively: “If I go not away, he will not come; but if I depart, I will send him.” Concerning the going away of Christ I have spoken before; of the Comforter, his coming and sending, I shall now treat, as being the thing aimed at.
Ὁ παράκλητος: the word
being of sundry significations, many translations have thought fit not to
restrain it, but do retain the original word “paracletus;” so the Syriac also: and, as some think, it
was a word before in use among the Jews (whence the Chaldee paraphrast
makes use of it,
Look into the foregoing occasion of the words, which is the
disciples’ sorrow and trouble, and it seems to require the Comforter:
“Sorrow hath filled your hearts; but I will send you the Comforter;” — look
into the next words following, which contain his peculiar work for which he
is now promised to be sent, and they require he should be an Advocate, to
plead the cause of Christ against the world,
Who this Comforter is, our blessed Saviour had before
declared,
(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 (ἐλεύσεται), he will come.” So that there is not only the mission of Christ, but the will of the Spirit, in his coming: “He will come,” — his own will is in his work.
(2.) Πέμψω αὐτόν, — “I
will send him.” The mystery of his sending the Spirit, our Saviour
instructs his disciples in by degrees.
This is the sum:— the presence of the Holy Ghost with believers as a comforter, sent by Christ for those ends and purposes for which he is promised, is better and more profitable for believers than any corporeal 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 Spirit of sanctification to the elect, to convert them and make them believers. [2.] As a Spirit of consolation to believers, to give them the privileges of the death and purchase of Christ: it is in the latter sense only wherein he is here spoken of. Now, as to his presence with us in this regard, and the end and purposes for which he is sent, for what is aimed at, observe, — 1st. The rise and fountain of it; 2dly. The manner of his being given; 3dly. Our manner of receiving him; 4thly. His abiding with us; 5thly. His acting in us; 6thly. What are the effects of his working in us: and then how we hold communion with him will from all these appear.
What the Scripture speaketh to these particulars, shall briefly be considered:—
1st. For the fountain of his coming, it is
mentioned,
(1st.) Φυσική or ὑποστατική, in respect of substance and personality.
(2dly.) Οἰκονομική or dispensatory, in respect of the work of grace.
227Of the first — in which respect he is the Spirit of the Father and the Son, proceeding from both eternally, so receiving his substance and personality — I speak not: it is a business of another nature than that I have now in hand. Therein, indeed, lies the first and most remote foundation of all our distinct communion with him and our worship of him; but because abiding in the naked consideration hereof, we can make no other progress than the bare acquiescence of faith in the mystery revealed, with the performance of that which is due to the person solely on the account of his participation of the essence, I shall not at present dwell upon it.
His ἐκπόρευσις or
proceeding, mentioned in the place insisted on, is his
economical or dispensatory proceeding, for the carrying on of the
work of grace. It is spoken of him in reference to his being sent by
Christ after his ascension: “I will send him which proceedeth,” — namely,
“then when I send him.” As God is said to “come out of his place,”
Three things are considerable in the foundation of this dispensation, in reference to our communion with the Holy Ghost:—
[1st.] That the will of the Spirit is in the work: Ἐκπορεύεται, — “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 spirit, a mere servant, as some have blasphemed, nor yet merely and principally, as to his personality, the virtue of God, as some have fancied, he hath ἰδιώματα ὑποστατικά, personal properties, applied to him in this work, arguing his personality and liberty. Ἐκπορεύεται, — “He, of himself and of his own accord, proceedeth.”
[2dly.] The condescension of the Holy Ghost in this order of working, this dispensation, to proceed from the Father and the Son, as to this work; to take upon him this work of a Comforter, as the Son did the work of a Redeemer: of which afterward.
[3dly.] The fountain of the whole is
discovered to be the Father, 228that we may know his works in the
pursuit of electing love, which everywhere is ascribed to the Father. This
is the order here intimated:— First, there is the πρόθεσις of the Father, or the purpose of his
love, the fountain of all; then the ἐρώτησις, the asking of the Son,
2dly. The manner of his collation or bestowing, or the manner of his communication unto us from this fountain, is herein also considerable; and it is variously expressed, to denote three things:—
(1st.) The freeness of it: thus he is said
to be given,
(2dly.) The authority of it. Thence he is
said to be sent.
[1st.] Hence is the sin against the Holy Ghost (what it is I do not now dispute) unpardonable, and hath that adjunct of rebellion put upon it that no other sin hath, — namely, because he comes not, he acts not, in his own name only, though in his own also, but in the name and authority of the Father and Son, from and by whom he is sent; and therefore, to sin against him is to sin against all the authority of God, all the 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 peculiarly 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 authority of the whole Trinity, and that in their ineffable condescension to the work of grace. But this is of another consideration.
[2dly.] On this account we are to pray the
Father and the Son to give the Spirit to us.
[3dly.] Hence is that great weight, in particular,
laid upon our not grieving the Spirit,
(3dly.) He is said to be poured out or shed on us,
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 is free; he is given. Secondly, That it is orderly, 231ordered in all things, and sure, from the love of the Father, by the procurement of the Son; and thence is that variety of expression, of the Father’s sending him, and the Son’s sending him from the Father, he being the gift of the Father’s love, and purchase of the blood of the Son. Thirdly. The efficacy of it, as was last observed. And this is the second thing considerable.
3dly. The third, which is our receiving
him, I shall speak more briefly of. That which I first proposed of the
Spirit, considered as a Spirit of sanctification and a Spirit of
consolation, is here to be minded. Our receiving of him as a
Spirit of sanctification is a mere passive reception, as a vessel receives
water. He comes as the wind on Ezekiel’s dead bones, and makes them live;
he comes into dead hearts, and quickens them, by an act of his almighty
power: but now, as he is the Spirit of consolation, it is otherwise. In
this sense our Saviour tells us that the “world cannot receive him,”
(1st.) It considers the Spirit, in the
economy before described, as promised. It is faith alone that
makes profit of the benefit of the promises,
(2dly.) By prayer. He is given as a Spirit
of supplication, that we may ask him as a Spirit of consolation,
(3dly.) It cherisheth him, by attending to his motions, improving his actings according to his mind and will; which is all I shall say to this third thing, or our receiving of the Spirit, which is sent of Jesus Christ. We do it by faith, looking on him as purchased by Jesus Christ, and promised of the Father; we seek him at the hands of God, and do receive him.
4thly. The next considerable thing is, his abode with us. Now this is two ways expressed in the Scripture:—
(1st.) In general. As to the thing itself, it is said he shall abide with us.
(2dly.) In particular. As to the manner of
its abiding, it is by inhabitation or indwelling. Of the
inhabitation of the Spirit I have spoken fully[1] elsewhere, nor shall I now insist on it. Only
whereas the Spirit, as hath been observed, is considered as a Spirit of
sanctification, or a Spirit of consolation, he is said to dwell in us
chiefly, or perhaps solely, as he is a Spirit of sanctification: which is
evident from the work he doth, as indwelling, — he quickeneth and
sanctifieth,
[1st.] He is promised to abide with the disciples for ever, in opposition to the abode of Christ. Christ, in the flesh, had been with them for a little while, and now was leaving them, and going to his Father. He had been the comforter 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 worse than ever. Nay, but saith our Saviour, “Fear it not: this is the last dispensation; there is to be no alteration. When I am gone, the Comforter 233is to do all the remaining work: there is not another to be looked for, and I promise you him; nor shall he depart from you, but always abide with you.”
[2dly.] The Comforter may always abide with
us, though not always comfort us; he who is the Comforter may
abide, though he do not always that work. For other ends and purposes he
is always with us; as to sanctify and make us holy. So was the case with
David,
[3dly.] 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.
[4thly.] The Spirit often works for it, and tenders consolation to us, when we do not receive it; the well is nigh, and we see it not, — we refuse to be comforted. I told you that the Spirit as a sanctifier comes with power, to conquer an unbelieving heart; the Spirit as a comforter comes with sweetness, to be received in a believing heart. He speaks, and we believe not that it is his voice; he tenders the things of consolation, and we receive them not. “My sore ran,” saith David, “and my soul refused to be comforted.”
[5thly.] I deny that ever the Holy Spirit doth
absolutely and universally leave a believing soul
without consolation. A man may be darkened, clouded, refuse
comfort, — actually find none, feel none; but radically he hath a
foundation of consolation, which in due time will be drawn forth: and
therefore, when God promises that he will heal sinners, and restore comfort
to them, as
Chapter II.
234Having thus declared from whence and how the Holy Ghost is given unto us as a Spirit of consolation, I come, in the next place, —
5thly. To declare what are his actings in us and towards us, being so bestowed on us and received by us. Now, here are two general heads to be considered:— (1st.) The manner and kind of his actings in us, which are variously expressed; and, (2dly.) The particular products of his actings in our souls, wherein we have communion with him. The first is variously expressed; I shall pass through them briefly:—
(1st.) He is said (ἐνεργεῖν) “to work effectually,”
[2dly.] In
[3dly.] By his being said to give when and
what he bestows. They “spake with other tongues, as the Spirit gave them
utterance,”
Thus, in general, is the manner and kind of his working in us and towards us, being bestowed upon us, described. Power, choice, freedom, are evidently denoted in the 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 communion which we have with the Holy Ghost, is, —
The effects that, being thus sent and thus working, he doth produce; which I shall do, not casting them into any artificial method, but taking them 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 several, 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 receiving of grace from him, belonging to that head of sanctification, must be omitted.
Nor shall I insist on those things which the Comforter doth
in believers effect towards others, in his testifying to them and
convincing of the world, which are promised,
Chapter III.
236The things which, in the foregoing chapters, I called effects of the Holy Ghost in us, or towards us, are the subject-matter of our communion with him, or the things wherein we hold peculiar fellowship with him as our comforter. These are now proposed to consideration:—
1. The first and most general is that of
His bringing the things to remembrance that Christ spake is the first general promise of him as a comforter: Ὑπομνήσει ὑμᾶς πάντα, — “He shall make you mind all these things.” Now, this also may be considered two ways:—
[1.] Merely in respect of the things spoken
themselves. So our Saviour here promiseth his apostles that the Holy
Ghost should bring to their minds, by an immediate efficacy, the things
that he had spoken, that by his inspiration they might be enabled
to write and preach them for the good and benefit of his church. So Peter
tells us,
[2.] In respect of the comfort of what he had
spoken, which seems to be a great part of the intendment of this promise.
He had been speaking to them things suited for their consolation; giving
them precious promises of the supplies they should have from him in this
life, — of the love of the Father, of the glory he was providing for them,
the 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
them upon your minds, in their full strength and vigour, for that end for
which I speak them.” And this is one cause why it was expedient for
believers that Christ’s bodily absence should be supplied by the
presence of the Spirit. Whilst he was with them, how little efficacy on
their hearts had any of the heavenly promises he gave them! When the
Spirit came, how full of joy did he make all things to them! That which
was his peculiar work, which belonged to him by virtue of his office, that
he also might be glorified, was reserved for him. And this is his work to
the end of the world, — to 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 Spirit might be glorified. So are the next
words to this promise,
Only here, as in all the particulars following, the manner of the 238Spirit’s working this thing is always to be borne in mind, and the interest of his power, will, and goodness in his working. He doth this, — 1st. Powerfully, or effectually; 2dly. Voluntarily; 3dly. Freely.
1st. Powerfully: and therefore doth comfort from the words and promises of Christ sometimes break in through all opposition into the saddest and darkest condition imaginable; it comes and makes men sing in a dungeon, rejoice in flames, glory in tribulation; it will into prisons, racks, through temptations, and the greatest distresses imaginable. Whence is this? Τὸ Πνεῦμα ἐνεργεῖ, — the Spirit works effectually, his power is in it; he will work, and none shall let him. If he will bring to our remembrance the promises of Christ for our consolation, neither Satan nor man, sin nor world, nor death, shall interrupt our comfort. This the saints, who have communion with the Holy Ghost, know to their advantage. Sometimes the heavens are black over them, and the earth trembles under them; public, personal calamities and distresses appear so full of horror and darkness, that they are ready to faint with the apprehensions of them; — hence is their great relief, and the retrievement of their spirits; their consolation 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 therefore is this work done in so great 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, Πνεῦμα διαιρεῖ καθὼς βούλεται, — 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 rules or course of procedure. Therefore doth it exercise itself in waiting upon him for the seasonable accomplishment of the good pleasure of his will.
3dly. Freely. Much of the variety of the dispensation of consolation by promises depends on this freedom of the Spirit’s operation. Hence it is that comfort is given unexpectedly, when the heart hath all the reasons in the world to look for distress and sorrow; thus sometimes it is the first means of recovering a backsliding soul, who might justly expect to be utterly cast off. And these considerations are to be carried on in all the other effects and fruits of the Comforter: of which afterward. And in this first general effect or work 239of the Holy Ghost towards us have we communion and fellowship with him. The life and soul of all our comforts lie treasured up in the promises of Christ. They are the breasts of all our consolation. Who knows not how powerless they are in the bare letter, even when improved to the uttermost by our considerations of them, and meditation on them? as also how unexpectedly they sometimes break upon the soul with a conquering, 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, cherishing, supporting, delivering from fear, entanglements, or troubles, but it may, it ought, to know that the Holy Ghost is there; which will add to his joy, and lead him into fellowship with him.
2. The next general work seems to be that of
3. He “sheds the love of God abroad in our hearts,”
This we have in a peculiar manner by the Holy Ghost; it is his peculiar work. As all his works are works of love and kindness, so this of communicating a sense of the love of the Father mixes itself with all the particulars of his actings. And as we have herein peculiar communion with himself, so by him we have communion with the Father, even in his love, which is thus shed abroad in our hearts: so not only do we rejoice in, and glorify the Holy Ghost, which doth this work, but in him also whose love it is. Thus is it also in respect of the Son, in his taking of his, and showing of it unto us, as was declared. What we have of heaven in this world lies herein; and 241the manner of our fellowship with the Holy Ghost on this account falls in with what was spoken before.
4. Another effect we have of his,
Herein he gives us holy communion with himself. The soul
knows his voice when he speaks, “Nec
hominem sonat.” There is something too great in it to be the effect
of a created power. When the Lord Jesus Christ at one word stilled the
raging of the sea and wind, all that were with him knew there was divine
power at hand,
5. He seals us. “We are sealed by the Holy Spirit
of promise,
(1.) The nature of sealing consists in the
imparting of the image or character of the seal to the thing sealed. This
is to seal a thing, — to stamp the character of the seal on it. In this
sense, the effectual communication of the image of God unto us should be
our sealing. The Spirit in believers, 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 with God, is to be sealed by the Spirit; taking the
metaphor from the nature of sealing.[1] And in this sense is our Saviour said to be
sealed of God,
(2.) The end of sealing is twofold:—
[1.] To confirm or ratify any grant or conveyance
made in writing. In such cases men set their seals to make good and
confirm their grants; and when 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 Jews:— when any one had given true witness
unto any thing or matter, and it was received by the judges, they instantly
set their seals to it, to confirm it in judgment. Hence it is said, that
he who receives the testimony of Christ “sets to his seal that God is
true,”
[2.] To appropriate, distinguish, or
keep safe. This is the end of sealing. Men set their seals on
that which they appropriate and desire to keep safe for themselves. So,
evidently, in this sense are the servants of God said to be sealed,
If you ask, now, “Which of these senses is chiefly intended in this expression of our being sealed by the Holy Ghost?” I answer, The first, not excluding the other. We are sealed to the day of redemption, when, from the stamp, image, and character of the Spirit upon our souls, we have a fresh sense of the love of God given to us, with a comfortable persuasion of our acceptation with him. But of this whole matter I have treated at large[1] elsewhere.
Thus, then, the Holy Ghost communicates unto us his own
likeness; which is also the image of the Father and the Son. “We are
changed into this image by the Lord the Spirit,”
6. He is an earnest unto us.
(1.) What grace, what gift of the Spirit, is
intended by this earnest, some have made inquiry; I suppose to no purpose.
It is the Spirit himself, personally considered, that is said to
be this earnest,
(2.) An earnest it is, — ἀῤῥαβών. Neither the Greek nor the Latin hath 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” [עֵרָבוֹן]; which, as some conceive, came amongst them by the Syrian 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 “pawn.” Now, the thing that is here intended, is a part of that which is to come, and but a part of it, according to the trade use of the word, whence the metaphor is taken; it is excellently rendered in our 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 part of the whole, of the same kind and nature with it; as we do give so much money in earnest to pay so much more.
[2.] That it be a confirmation of a promise and 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 eternal 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 how it may be said to be an earnest on the part of God, who gives him; and on the part of believers, who receive him:—
1st. He is an earnest on the part of God, in that God gives him 245as a choice part of the inheritance itself, and of the same kind with the whole, as an earnest ought to be. The full inheritance promised, is the fulness of the Spirit in the enjoyment of God. When that Spirit which is given us in this world shall have perfectly taken away all sin and sorrow, and shall have made us able to enjoy the glory of God in his presence, that is the full inheritance promised. So that the Spirit given us for the fitting of us for enjoyment of God in some measure, whilst we are here, is the earnest of the whole.
God doth it to this purpose, to assure us and secure us of
the inheritance. Having given us so many [1]securities without us, — his word, promises,
covenant, oath, the revelation and discovery of his faithfulness and
immutability in them all, — he is pleased also graciously to give us one
within us,
2dly. On the part of believers he is an earnest, in that he gives them an acquaintance with, —
(1st.) The love of God. Their acceptation
with him makes known to them their favour in his sight, — that he is their
Father, and will deal with them as with children; and consequently, that
the inheritance shall be theirs. He sends his Spirit into our hearts,
“crying, Abba, Father,”
246(2dly.) The Spirit being given as an
earnest, acquaints believers with their inheritance,
So is he in all respects completely an earnest, — given of God, received by us, as the beginning of our inheritance, and the assurance of it. So much as we have of the Spirit, so much we have of heaven in perfect enjoyment, and so much evidence of its future fulness. Under this apprehension of him in the dispensation of grace do believers receive him and rejoice in him. Every gracious, self-evidencing act of his in their hearts they rejoice in, as a drop from heaven, and long for the ocean of it. Not to drive every 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 between believers receiving the Spirit as an earnest of the whole
inheritance, and hypocrites “tasting of the powers of the world to come,”
[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 nowhere so called; nor doth it suitably express the glory that shall be revealed, which we shall be made partakers of. It is, doubtless, the powerful ministry of the ordinances and dispensations of the times of the gospel (there called to the Hebrews according to their own idiom), the powers or great effectual things of the world to come, that is intended. But, —
[2dly.] Suppose that by “the powers of the world to come” the glory of heaven is intended, there is a wide difference between taking a vanishing taste of it ourselves, and receiving an abiding earnest from God. To take a taste of the things of heaven, and to have them assured of God as from his love, differ greatly. A hypocrite may have his thoughts raised to a great deal of joy and contentment in the consideration of the good things of the kingdom of God for a season, considering the things in themselves; but the Spirit, as he is an earnest, gives us a pledge of them as provided for us in the love of God and purchase of his Son Jesus Christ. This by the way.
7. The Spirit anoints believers. We are
“anointed” by the Spirit,
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 measure, from him and with him, by this unction, we are made
partakers, — and that is,
(1.) 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 word; as he is promised to do,
(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 248us to receive spiritual things in a spiritual light,
(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,
We have this, then, by the Spirit:— he teacheth us of the love of God in Christ; he makes every gospel truth as wine well refined to our souls, and the good things of it to be a feast of fat things; — gives us joy and gladness of heart with all that we know of God; which is the great preservative of the soul to keep it close to truth. The apostle speaks of our teaching by this unction, as the means whereby we are preserved 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, would require a fuller discourse than I can allot unto the whole matter in hand. All the privileges we enjoy, all the dignity and honour we are invested withal, our whole dedication unto God, our nobility and royalty, our interest in all church advantages and approaches to God in worship, our separation from the world, the name whereby we are called, the liberty we enjoy, — all flow from this head, 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.
2498. 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,
9. He is also called the “Spirit of supplication;”
under which notion he is promised,
(1.) First, 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 offices in them.
(2.) As a means of retaining communion with God, whereby we sweetly ease our hearts in the bosom of the Father, and receive in refreshing tastes of his love. The soul is never more raised with the love of God than when by the Spirit taken into intimate communion with him in the discharge of this duty; and therein it belongs to the Spirit of consolation, to the Spirit promised as a 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 Christ to remembrance, glorifying him in our hearts, shedding abroad the love of God in us, witnessing with us as to our spiritual estate and condition, sealing us to the day of redemption (being the earnest of our inheritance), anointing us with privileges as to their consolation, confirming our adoption, and being present with us in our supplications. Here is the wisdom of faith, — to find out and meet with the Comforter in all these things; not to lose their sweetness, by lying in the dark [as] to their author, nor coming short of the returns which are required of us.
Chapter IV.
Having proceeded thus far in discovering the way of our communion with the Holy Ghost, and insisted on the most noble and known 250effects that he produceth, it remains that it be declared what general consequences of these effects there are brought forth in the hearts of believers; and so we shall at least have made mention of the main heads of his dispensation and work in the economy of grace. Now, these (as with the former) I shall do little more than name; it being not at all in my design to handle the natures of them, but only to 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,”
And, as I said, consolation ariseth from the presence or
consideration of a greater good, that outbalances the evil or perplexity
wherewith we are to contend. Now, in 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 consolation in any condition,
nothing is required but the presence of a good, rendering the evil
wherewith he is pressed 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,
251From this rise of all our consolation are those descriptions which we have of it in the Scripture, from its properties and adjuncts; as, —
(1.) It is abiding. Thence it is called
“Everlasting consolation,”
(2.) Strong.
(3.) It is precious. Hence the apostle makes it
the great motive unto obedience, which he exhorts the Philippians unto,
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 concernments in our walking with God, that the Holy Ghost receives his denomination, as to the whole work he hath to perform for us, from hence, — he is the Comforter; as Jesus Christ, from the work of redemption and salvation, is the Redeemer and Saviour of his church. Now, as we have no consolation but from the Holy Ghost, so all his effects towards us have certainly this consequent more or less in us. Yea, I dare say, whatever we have in the kinds of the things before mentioned that brings not consolation with it, in the root at least, if not in the ripe fruit, is not of the Holy Ghost. The way whereby comfort issues out from those works of his, belongs to particular cases. The fellowship we have with him consists, in no small portion of it, in the consolation we receive from him. This gives us a valuation of his love; teacheth whither to make applications in our distress, — whom to pray for, to pray to, — whom to wait upon, in perplexities.
2. Peace ariseth hence also.
And this is a branch from the same root
with that foregoing, — a consequent of the effects of the Holy Ghost before
mentioned. Suppose 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 own 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 produced in him as a
fruit and consequent of the work of the Holy Ghost in him and towards him.
“Peace” is the fruit of the Spirit,
3. Joy, also, is of this number. The Spirit, as
was showed, is called “The oil of gladness,”
(1.) He doth it immediately by himself; without the consideration of any other acts or works of his, or the interposition of any reasonings, or deductions and conclusions. As in sanctification he is a well of water springing up in the soul, immediately exerting his efficacy and refreshment; so in consolation, he immediately works the 253soul and minds of men to a joyful, rejoicing, and spiritual frame, filling them with exultation and gladness; — not that this arises from our reflex consideration of the love of God, but rather gives occasion thereunto. When he so sheds abroad the love of God in our hearts, and so fills 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 against 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, with 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
assurance 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 sufficient 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 with the joy and
gladness intended; it is left no less the proper work of the Spirit to do
it from hence, and by the intervenience of these considerations, than to do
it immediately without them. This process of producing joy in the heart,
we have,
4. Hope, also, is an effect of those workings of
the Holy Ghost in us and towards us,
Chapter V.
254This process being made, I should now show immediately, how we hold the communion proposed with the Holy Ghost, in the things laid down and manifested to contain his peculiar work towards us; but there are some miscarriages in the world in reference unto this dispensation of the Holy Ghost, both on the one hand and the other, in contempt of his true work and pretence of that which is not, that I cannot but remark in my passage: which to do shall be the business of this chapter.
Take a view, then, of the state and condition of them who,
professing to believe the gospel of Jesus Christ, do yet contemn and
despise his Spirit, as to all its operations, gifts, graces, and
dispensations to his churches and saints. Whilst Christ was in the world
with his disciples, he made them no greater promise, neither in respect of
their own good nor of carrying on the work which he had committed to them,
than this of giving them the Holy Ghost. Him he instructeth them to pray
for of the Father, as that which is needful for them, as bread for
children,
This being the state of things, — that in our worship of and obedience to God, in our own consolation, sanctification, and ministerial employment, the Spirit is the principle, the life, soul, the all of the whole; yet so desperate hath been the malice of Satan, and wickedness 255of men, that their great endeavour hath been to shut him quite out of all gospel administrations.
First, his gifts and graces were not only decried, but almost excluded from the public worship of the church, by the imposition of an operose form of service, to be read by the minister; which to do is neither a peculiar gift of the Holy Ghost to any, nor of the ministry at all. It is marvellous to consider what pleas and pretences were invented and used by learned men, — from its antiquity, its composure and approbation by martyrs, the beauty of uniformity in the worship of God, established and pressed thereby, etc., — for the defence and maintenance of it. But the main argument they insisted on, and the chief field wherein they expatiated and laid out all their eloquence, was the vain babbling repetitions and folly of men praying by the Spirit. When once this was fallen upon, all (at least as they supposed) was carried away before them, and their adversaries rendered sufficiently 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 carrying on of that worship which he requires and accepteth at our hands, yet the work is not done to the purpose; the gifts he bestows are not sufficient to that end, neither as to invocation nor doctrine: and, therefore, we will not only help men by our directions, but exclude them from their exercise.” This; I say, was the sum of all, as I could undeniably evidence, were that my present business, what innumerable evils ensue on this principle, in a formal setting apart of men to the ministry who had never once “tasted of the powers of the world to come,” nor received any gifts from the Holy Ghost to that purpose; of crying up and growing in an outside pompous worship, wholly foreign to the power and simplicity of the gospel; of silencing, destroying, banishing, men whose 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 graces, with their administration in the church of God, that hath been found even where the gospel hath been professed.
Again: it is a thing of most sad consideration, once to call to mind the improvement of that principle of contempt of the Spirit in private men and their ways. The name of the Spirit was grown a term of reproach. To plead for, or pretend to pray by, the Spirit, was enough to render a man the object of scorn and reproach from all sorts of men, from the pulpit to the stage. “What! you are full of the Spirit; you will pray by the Spirit; you have the gift: let us hear your nonsense;” 256— and yet, perhaps, these men would think themselves wronged not to be accounted Christians. Christians! yea, have not some pretending 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 the gifts of the Spirit of God? And if this were the frame of their spirit, what might be expected from others of professed profaneness? It is not imaginable to what height of blasphemy the process in this kind amounted. The Lord grant there be nothing of this cursed leaven still remaining amongst us! Some bleatings of ill importance[1] are sometimes heard. Is this the fellowship of the Holy Ghost that believers 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 considerations common to heathens would lead them, when one infinitely holy and blessed person of the Trinity hath taken this office 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 evince the folly and madness of men in general, who profess to own the gospel of Christ, and yet contemn and despise his Spirit, in whomsoever he is manifested. Let us be zealous of the gifts of the Spirit, not envious at them.
From what hath been discoursed we may also try the
spirits that are gone abroad in the world, and which have been
exercising themselves, at several seasons, ever since the ascension of
Christ. The iniquity of the generation that is past and passing away lay
in open, cursed opposition to the Holy Ghost. God hath been above them,
wherein they behaved themselves presumptuously. Satan, whose design, as he
is god of this world, is to be uppermost, not to dwell wholly in any form
cast down by the providence of God, hath now transformed himself into an
angel of light; and he will pretend the Spirit also and only. But there
are “seducing spirits,”
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, without 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,
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 he the work of the Holy Ghost
towards the apostles, who were to be the penmen of the Scriptures: this is
to be his work towards believers to the end of the world. Now, the things
that Christ hath spoken and done are “written that we might believe, and
believing, have life through his name,”
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,”
Furthermore: the Holy Ghost sheds abroad the love of God in our hearts, as was declared, and thence fills them with joy, peace, and hope; quieting and refreshing the hearts of them in whom he dwells; giving them liberty and rest, confidence, and the boldness of children. This spirit whereof men now boast is a spirit of bondage, whose utmost work is to make men quake and tremble; casting them into an un-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 opposition to the Holy Ghost in believers, and all the ends and purposes for which, as a spirit of adoption and consolation, he is bestowed on them.
To give one instance more: the Holy Ghost bestowed on believers is a Spirit of prayer and supplication; as was manifested. The spirit wherewith we have to do, pretends the carrying men above such low and contemptible means of communion with God. In a word, it were a very easy and facile task, to pass through all of the eminent effects of the Holy Ghost in and towards believers, and to manifest that the pretending spirit of our days comes in a direct 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.
Chapter VI.
259The 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 thing I shall do herein, is the proposal of that which may be some preparation to the duty under consideration; and this by leading the souls of believers to a due valuation of this work of his towards us, whence he is called our Comforter.
To raise up our hearts to this frame, and fit us for the duty intended, let us consider these three things:—
First, What it is he comforts us against.
Secondly, Wherewith he comforts us.
Thirdly, The principle of all his actings and operations in us for our consolation.
First. There are but three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are useful and necessary in:—
1. In our afflictions. Affliction is part of the
provision that God hath made in his house for his children,
There are two great evils, one of which doth generally
seize on men under their afflictions, and keep them from a due management
of them. The apostle mentioneth them both,
(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 260shift with it well enough: they look on instruments, second causes; provide for their own defence and vindication with little regard to God or his hand in their affliction. And the ground of this is, because they take in succours, in their trouble, that God will not mix his grace withal; they fix on other remedies than what he hath appointed, and utterly lose all the benefits and advantage of their affliction. And so shall every man do that relieves himself from any thing but the consolations of the Holy Ghost.
(2.) Men faint and sink under their trials and
afflictions; which the apostle farther reproves,
Now, there is no due management of our souls under any
affliction, 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
them 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. Sin is the second burden of our lives,
and much the greatest. 261Unto this is this consolation
peculiarly suited. So
3. In the whole course of our obedience are his consolations necessary also, that we may go through with it cheerfully, willingly, patiently to the end. This will afterward be more fully discovered, as to particulars, when I come to give directions for our communion with this blessed 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 without that sweetness which is in new obedience.
Without them, prosperity will make us carnal, sensual, and to take up our contentment in these things, and utterly weaken us for the trials of adversity.
Without them, the comforts of our relations will 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 attendancies 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 262sad is the condition of poor souls destitute of these consolations. What poor shifts are they forced to betake themselves unto! what giants have they to encounter in their own strength! and whether they are conquered or seem to conquer, they have nothing but the misery of their trials!
The second thing considerable, to teach us to put a due valuation on the consolations of the Holy Ghost, is the matter of them, or that wherewith he comforts us. Now, this may be referred to the two heads that I have formerly treated of, — the love of the Father, and the grace of the Son. All the consolations of the Holy Ghost consist in his 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 foundation of their consolation which by the Comforter they
should receive, our blessed Saviour (
2. Again: he doth it by communicating to us, and
acquainting us with, the grace of Christ, — all the fruits of his
purchase, all the desirableness of his person, as we are interested in him.
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
them doth the Holy Ghost administer consolation to us,
Thirdly. The principle and fountain of all his actings for our consolation comes next under consideration, to the same end; and this leads us a little nearer to the communion intended to be directed in. Now, this is his own great love and infinite condescension. He willingly proceedeth or comes forth from the Father to be our comforter. He knew what we were, and what we could do, and what would be our dealings with him, — he knew we would grieve him, provoke him, quench his motions, defile his dwelling-place; and yet he would come to be our comforter. Want of a due 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 towards us! Nothing, indeed, is valuable but what comes from love and good-will. This is the way the Scripture takes to raise up our hearts to a right and due estimation of our redemption by Jesus Christ. It tells us that he did it freely; that of his own will he hath laid down his life; that he did it out of love.[1] “In this was manifested the love of God, that he laid down his life for us;” “He loved us, and gave himself for us;” “He loved us, and washed us 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 264for us, and washed us with his blood. May we not hence, also, have a valuation of the dispensation of the Spirit for our consolation? He proceeds to that end from the Father; he distributes as he will, works as he pleaseth. And what are we, towards whom he carrieth on this work? Froward, perverse, unthankful; grieving, vexing, provoking him. Yet in his love and 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 what might be spoken! How might all these considerations be aggravated! what a numberless number might be added! It suffices that, from what is spoken, it appears that the work in hand is amongst the greatest duties and most excellent privileges of the gospel.
Chapter VII.
As in the account given of the actings of the Holy Ghost in us, we manifested first the general adjuncts of his actings, or the manner thereof; so now, in the description of the returns of our souls to him, I shall, in the first place, propose the general actings of faith in reference to this work of the Holy Ghost, and then descend unto particulars. Now, there are three general ways of the soul’s deportment in this communion, expressed all negatively in the Scripture, but all including positive duties. Now these are, — First, Not to grieve him. Secondly, Not to quench his motions. Thirdly, Not to resist him.
There are three things considerable in the Holy Ghost:— 1. His person, as dwelling in us; 2. His actings by grace, or his motions; 3. His working in 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 person dwelling in us. 2. Not to quench him, in respect of the actings and motions of his grace. 3. Not to resist him, in respect of the ordinances of Christ, and his gifts for their administration. Now, because the whole general duty of believers, in their communion with the Holy Ghost, is comprised in these three things, I shall handle them severally:—
1. The first caution concerns his person
immediately, as dwelling in us. It is given,
(1.) From the phrase, or manner of expression, with a double article, Τὸ Πνεῦμα τὸ ἅγιον, — “That Holy Spirit;” and also, —
(2.) From the work assigned to him in the following words, of “sealing to the day of redemption;” which, as hath been manifested, is the work of the Holy Ghost. Now, whereas this may be understood of the Spirit in others, or in ourselves, it is evident that the apostle intends it in the latter sense, by his addition of that signal and eminent 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 sorrow, may be considered either actively, in respect of the persons grieving; or passively, in respect of the persons grieved. In the latter sense the expression is metaphorical. The Spirit cannot be grieved, or affected with sorrow; which infers alteration, disappointment, weakness, — all incompatible with his infinite perfections; yet men may actively do that which is fit and able to grieve any one that stands affected towards them as doth the Holy Ghost. If he be not grieved, it is no thanks to us, but to his own unchangeable nature. So that there are two things denoted in this expression:—
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 miscarriages 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, kindness, and tenderness of the Holy Ghost unto us. “Grieve him not.”
Secondly, That we may do those things that are
proper to grieve him, though he be not passively grieved; our sin
being no less therein than if he were grieved as we are. Now, how this is
done, how the Spirit is grieved, the apostle declareth in the contexture of
that discourse,
Here let us fix a little. We lose both the power and pleasure of our obedience for want of this consideration. We see on what account the Holy Ghost undertakes to be our comforter, by what ways and means he performs that office towards us; what an unworthy thing it is to grieve him, who comes to us on purpose to give us consolation! Let the soul, in the whole course of its obedience, exercise itself by faith to thoughts hereof, and lay due weight upon it: “The Holy Ghost, in his infinite love and kindness towards me, hath condescended to be my comforter; he doth it 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-pleasing?” So have we in general fellowship with him.
2. The second is that of
This, then, is the second general rule for our communion with the Holy Ghost. It respects his gracious operations in us and by us. There are several and various ways whereby the Holy Ghost is said to act, exert, and put forth his power in us; partly by moving upon and stirring up the grace we have received; partly by new supplies of grace from Jesus Christ, falling in with occasions for their exercise, raising good motions immediately or occasionally within us; — all tending to our furtherance in obedience and walking with God. All these are we carefully to observe and take notice of, — consider the fountain whence they come, and the end which they lead us unto. Hence have we communion with the Holy Ghost, when we can consider him by faith as the immediate author of all supplies, assistance, and the whole relief we have by grace; of all good actings, risings, motions in our hearts; of all strivings and contending against sin. When we consider, I say, all these his actings and workings in their tendency to our consolation, and on that account are careful and watchful to improve them all to the end aimed at, as coming from him who is so loving, and kind, and tender to us, we have communion with him.
This is that which is intended, — every gracious acting of the blessed Spirit in and towards our souls, is constantly by faith to be considered as coming from him in a peculiar manner; his mind, his goodwill is to be observed therein. Hence, care and diligence for the improvement of every motion of his will arise; thence reverence of his presence with us, with due spiritual regard to his holiness, doth ensue, and our souls are wonted to intercourse with him.
3. The third caution concerns him and his work, in
the dispensation of that great ordinance of the word. Stephen
tells the Jews,
Chapter VIII.
Before I name particular directions for our communion with the Holy Ghost, I must premise some cautions, as far as the directions to be given, concerning his worship.
First. The divine nature is the reason and cause of all worship; so that it is impossible to worship any one person, and not worship the whole Trinity. It is, and that not without ground, denied by the schoolmen, that the formal reason and object of divine worship is in the persons precisely considered; that is, under the formally-constitutive reason of their personality, which is their relation to each other. But this belongs to the divine nature and essence, and to their distinct persons as they are identified with the essence itself. Hence is that way of praying to the Trinity, by the repetition of the same petition to the several persons (as in the Litany), groundless, if not impious. It supposeth that one person is worshipped, and not another, when each person is worshipped as God, and each person is so; — as though we first should desire one thing of the Father, and 269be heard and granted by him, then ask the same thing of the Son, and so of the Holy Ghost; and so act as to the same thing three distinct acts of worship, and expect to be heard and have the same thing granted three times distinctly, when all the works of the Trinity, ad extra, are indivisible.
The proper and peculiar object of divine worship and invocation is the essence of God, in its infinite excellency, dignity, majesty, and its causality, as the first sovereign cause of all things. Now, this is common to all the three persons, and is proper to each of them; not formally as a person, but as God blessed for ever. All adoration respects that which is common to all; so that in each act of adoration and worship, all are adored and worshipped. The creatures worship their Creator; and a man, him in whose image he was created, — 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 peculiarly 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,
Fourthly. These cautions being premised, I say that we are
distinctly to worship the Holy Ghost. As it is in the case of
faith in respect of the Father and the Son,
This is the sum of the first direction:— the grace, actings, love, effects of the Holy Ghost, as he is our comforter, ought to stir us up and provoke us to love, worship, believe in, and invocate him; — though all this, being directed to him as God, is no less directed, on that account, to the other persons than to him. Only by the fruits of his love towards us are we stirred up unto it.
These things being presupposed, let the saints learn to act
faith distinctly on the Holy Ghost, as the immediate efficient cause of all
the good things mentioned; — faith, I say, to believe in him; and faith in
all things to believe him and to yield obedience to him; faith, not
imagination. The distinction of the persons in the Trinity is not to be
fancied, but believed. So, then, the Scripture so fully, frequently,
clearly, distinctly ascribing the things we have been speaking of to the
immediate efficiency of the Holy Ghost, faith closes 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.
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 will do, that takes notice of his kindness in all things. Frequently he performs, in sundry particulars, the office of a comforter towards us, and we are not thoroughly comforted, — we take no notice at all of what he doth. Then is he grieved. Of those who do receive and own the consolation he 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 271resolve 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 comfort, but what he works, gives, and bestows; and, that he might give me this consolation, he hath willingly condescended to this office of a comforter. His love was in it, and on that account doth he continue it. Also, he is sent by the Father and Son for that end and purpose. By this means come I to be partaker of my joy, — it is in the Holy Ghost; of consolation, — he is the Comforter. What price, now, shall I set upon his love! how shall I value the mercy that I have received!”
This, I say, is applicable to every particular effect of the Holy Ghost towards us, and herein have we communion and fellowship with him, as was in part discovered in our handling 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 with him causeth in us returning
praise, and thanks, and honour, and glory, and blessing to him, on the
account of the mercies and privileges which we receive from him; which are
many. Herein consists our next direction. So do we with the Son of God on
the account of our 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,”
And this glorifying of the Holy Ghost in thanksgivings, on a spiritual sense of his consolations, is no small part of our communion with him. Considering his free engagement in this work, his coming forth from the Father to this purpose, his mission by the Son, and condescension therein, his love and kindness, the soul of a believer is poured out in thankful praises to him, and is sweetly affected with the duty. There is no duty that leaves a more heavenly savour in the soul than this doth.
Also, in our prayers to him for the carrying on the work of our consolation, which he hath undertaken, lies our communion with him. John prays for grace and peace from the seven Spirits that are before the throne, or the Holy Ghost, whose operations are perfect and complete. This part of his worship is expressly mentioned frequently in Scripture; and all others do necessarily attend it. Let the saints consider what need they stand in of these effects of the Holy Ghost 272before mentioned, with many such others as might 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 disposal of them; and they will be prepared for this duty.
How and in what sense it is to be performed hath been already declared: what is the formal reason of this worship, and ultimate object of it, I have also manifested. In the duty itself is put forth no small part of the life, efficacy, and vigour of faith; and we come short of that enlargedness of spirit in dealing with God, and are straitened from walking in the breadth of his ways, which we are called unto, if we learn not ourselves to meet him with his worship in every way he is pleased to communicate himself unto us. In these things he doth so in the person of the Holy Ghost. In that person do we meet him, his love, grace, and authority, by our prayers and supplications.
Again: 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 in the name of Jesus Christ. This is the daily work of believers. They look upon, and by faith consider, the Holy Ghost as promised to be sent. In this promise, they know, lies all their grace, peace, mercy, joy, and hope. For by him so promised, and him alone, are these things communicated to them. If, therefore, our life to God, or the joy of that life, be considerable, in this we are to abound, — to ask him of the Father, as children do of their parents daily bread. And as, in this asking and receiving of the Holy Ghost, we have communion with the Father in his love, whence he is sent; and with the Son in his grace, 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 with all these. O the riches of the grace of God!
Humbling ourselves for our miscarriages in reference to him is another part of our communion with him. That we have grieved him as to his person, quenched him as to the motion of his grace, or resisted him in his ordinances, is to be mourned for; as hath been declared. Let our souls be humbled before him on this account. This one considerable ingredient of godly sorrow, and the thoughts of it, are as suitable to the affecting of our hearts with humiliation, and indignation against sin, as any other whatever. I might proceed 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 improvement 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:—
2731. They have no true consolation or comfort, be their estate and condition what it will. Are they under affliction or in trouble? — they must bear their own burden; and how much too weak they are for it, if God be pleased to lay on his hand with more weight than ordinary, is easily known. Men may have stoutness of spirit, and put on great resolutions to wrestle with their troubles; but when this is merely from the natural spirit of a man, —
(1.) For the most part it is but an outside. It is done with respect to others, that they may not appear low-spirited or dejected. Their hearts are eaten up and devoured with troubles and anxiety of mind. Their thoughts are perplexed, and they are still striving, but never come to a conquest. Every new trouble, every little alteration in their trials, puts them to new vexation. It is an ungrounded resolution that bears them up, and they are easily shaken.
(2.) What is the best of their resolves and enduring? It is but a contending with God, who hath entangled them, — the struggling of a flea under a mountain. Yea, though, on outward considerations and principles, they endeavour after patience and tolerance, yet all is but a contending with God, — a striving to be quiet under that which God hath sent on purpose to disturb them. God doth not afflict men without the Spirit, to exercise their patience; but to disturb their peace and security. All their arming themselves with patience and resolution, is but to keep the hold that God will cast them out of, or else make them the nearer to ruin. This is the best of their consolation in the time of their trouble.
(3.) If they do promise themselves any thing of the care of God towards them, and relieve themselves thereby, — as they often do, on one account or another, especially when they are driven from other holds, — all their relief is but like the dreaming of an hungry man, who supposeth that he eateth and drinketh, and is refreshed; but when he awaketh, he is empty and disappointed. So are they as to all their relief that they promise to receive from God, and the support which they seem to have from him. When they are awaked at the latter day, and see all things clearly, they will find that God was their enemy, laughing at their calamity, and 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 marvellously described in Scripture, as to their lives, and oftentimes quiet, peaceable end. But have they any true consolation all their days? They eat, drink, sleep, and make merry, and perhaps heap up to themselves; but how little do these things make them to differ from the beasts that perish! Solomon’s advantage, to have the use and know the utmost of these things, much beyond any of the sons of men of our generation, is commonly taken notice of. The account also that he gives of them 274is known: “They are all vanity and vexation of spirit.” This is their consolation:— a crackling of thorns under the pot, a sudden flash and blaze, that begins but to perish. So that both adversity and prosperity slayeth 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 expectations, 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 the Holy Ghost in the hearts of believers (as hath been declared), they who are not made partakers of him have no such peace. They may cry, “Peace, peace,” indeed, when sudden destruction is at hand. The principles of their peace (as may be easily evinced) are, darkness or ignorance, treachery of conscience, self-righteousness, and vain hope. To these heads may all the principles of their peace be reduced; and what will these avail them in the day when the Lord shall deal with them?
3. I might say the same concerning their joy and hope; — they are false and perishing. Let them, then, consider this, who have satisfied themselves with a persuasion of their 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 his grace; but if they perish who in profession use him kindly, and honour him, if he dwell not in them with power, where shall they appear who oppose and affront him? The Scripture tells us, that unless the Spirit of Christ be in us, we are dead, we are reprobates, — we are none of Christ’s. Without him you can have none of 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. O that God would awake some poor soul to the consideration of this thing, before the neglect and contempt of the Holy Ghost come to that despising of him from which there is no recovery! that the Lord would spread before them all the folly of their hearts, that they may be ashamed and confounded, and do no more presumptuously!
A Vindication of Some Passages in a Discourse concerning Communion with God
<scripContext version="KJV" />Title Page.
275A
vindication
of
some passages in a discourse concerning communion with God,
from
the exceptions of William Sherlock,
Rector of St George, Botolph Lane
Prefatory Note.
276William Sherlock[title="Sherlock, William"], father of Dr Thomas Sherlock[title="Sherlock, Thomas"], an eminent bishop of London, was himself distinguished as an author, and mingled deeply in the controversies of his day. His strictures on Owen[title="Owen, John"]’s work on Communion with God appeared in 1674, after that work had been seventeen years before the public. It seems to have been Sherlock[title="Sherlock, William"]’s first appearance in authorship; 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. He became rector of St George, Botolph Lane, received a prebend in St Paul’s, and was appointed Master of the Temple about 1684. His conduct at the Revolution was not straightforward, and laid him open to the reproaches of the Jacobites, who blamed him for deserting their party. There was a controversy of some importance between him and Dr South[title="South, Dr Robert"]. The latter, on the ground of some expressions in the work by the former on the Trinity (1690), accused him of Tritheism. Sherlock[title="Sherlock, William"] retorted by accusing his critic of Sabellianism. He died in 1707, at the age of sixty-six.
Sherlock[title="Sherlock, William"]’s work against Owen[title="Owen, John"] was entitled, “A Discourse concerning the Knowledge of Jesus Christ, and on Union and Communion with Him[title="Sherlock, William: A Discourse concerning the Knowledge of Jesus Christ, and on Union and Communion with Him"],” etc. Owen[title="Owen, John"] confines himself, in his reply, to an exposure of the misrepresentations in which Sherlock[title="Sherlock, William"] 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 from the person of Christ, apart 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 of Sherlock[title="Sherlock, William"], on the points at issue, have been termed, “a confused mass of Socinianized Arminianism.” Owen[title="Owen, John"] 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 effort 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[title="Sherlock, William"].
Such was the beginning of the Communion Controversy, which soon embraced a wider range of topics, and points of more importance, than the merits of Owen[title="Owen, John"]’s book. Besides the original disputants, others entered the field. Robert Ferguson[title="Ferguson, Robert"] in 1675, wrote against Sherlock[title="Sherlock, William"] a volume entitled, “The Interest of Reason in Religion[title="Ferguson, Robert: The Interest of Reason in Religion"],” etc. Edward Polhill[title="Polhill, Edward"] followed, in “An Answer to the Discourse of Mr William Sherlock[title="Polhill, Edward: An Answer to the Discourse of Mr William Sherlock"],” etc. Vincent Alsop[title="Alsop, Vincent"] first displayed in this controversy his powers of wit and acumen as an author, in his “Antisozzo, or Sherlocismus Enervatus[title="Alsop, Vincent: Antisozzo, or Sherlocismus Enervatus"].” Henry Hickman[title="Hickman, Henry"], a man of considerable gifts, and pastor of an English congregation at Leyden, wrote the “Speculum Sherlockianum[title="Hickman, Henry: Speculum Sherlockianum"],” etc. Samuel Rollè[title="Rollè, Samuel"], a nonconformist, wrote the “Prodromus, or the Character of Mr Sherlock’s Book[title="Rollè, Samuel: Prodromus, or the Character of Mr Sherlock’s Book"];” and also, in the same controversy, “Justification Justified[title="Rollè, Samuel: Justification Justified"].” Thomas Danson[title="Danson, Thomas"], who had been ejected from Sibton, and author of several works against the Quakers, wrote “The Friendly Debate between Satan and Sherlock[title="Danson, Thomas: The Friendly Debate between Satan and Sherlock"],” and afterwards he published again in defence of it. Sherlock[title="Sherlock, William"], in 1675, replied to Owen[title="Owen, John"] and Ferguson[title="Ferguson, Robert"] in his “Defence and Continuation of the Discourse concerning the Knowledge of Jesus Christ[title="Sherlock, William: Defence and Continuation of the Discourse concerning the Knowledge of Jesus Christ"].” He was supported by Thomas Hotchkis[title="Hotchkis, Thomas"], Rector of Staunton, in a “Discourse concerning the Imputation of Christ’s Righteousness[title="Hotchkis, Thomas: Discourse concerning the Imputation of Christ’s Righteousness"],” etc. The singular diligence of Mr Orme[title="Orme, William"] hath 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[title="Sherlock, William"] and Hotchkis[title="Hotchkis, Thomas"] in 1675. A second part of the work by Hotchkis[title="Hotchkis, Thomas"] appeared in 1678, and Sherlock[title="Sherlock, William"] was the author of two other works, “An Answer to Thomas Danson’s scandalous pamphlet, entitled ‘A Friendly Conference,’[title="Sherlock, William: An Answer to Thomas Danson’s scandalous pamphlet entitled ‘A Friendly Conference’"] ” etc., which appeared in 1677, and was followed by a “Vindication of Mr Sherlock against the Cavils of Mr Danson[title="Sherlock, William: Vindication of Mr Sherlock against the Cavils of Mr Danson"].” — Ed.
A Vindication of some Passages in a Discourse concerning Communion with God.
277It is now near twenty years since I wrote and published a Discourse concerning Communion with God[title="Owen, John: Discourse concerning Communion with God"]. Of what use and advantage it hath been to any, as to their furtherance in the design aimed at therein, is left unto them to judge by whom it hath been perused with any candid diligence; and I do know that multitudes of persons fearing God, and 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 living, both in England and out of it, who, owning the truth contained in it, have highly avowed its usefulness, and are ready yet so to do. With all other persons, so far as ever I heard, it passed at the rate of a tolerable acceptation with discourses of the same kind and nature. And however any thing or passage in it might not, possibly, suit the 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 would at least be suffered to pass at that rate of allowance which is universally granted unto that sort of writings, both of ancient and modern 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 with reproaches. With what little success, as to their avowed designs, they have laboured therein, — how openly their endeavours are sunk into contempt with all sorts of persons pretending unto the least sobriety or modesty, — I suppose they are not themselves altogether insensible. Among the things which this sort of men sought to make an advantage of against me, I found that two or three of them began to reflect on that discourse; though it appeared 278they 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 willing to see what either could or would be objected against 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 (whom 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 necessary. 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 all the more impartial readers of it; for as unto the substance of the doctrine declared in it, I was sufficiently secure, not only of its truth, but that it would 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[title="Sherlock, William"]’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 perusal of this discourse, I found myself under a double surprisal. For, first, in reference to my own, I could not find any thing, any doctrine, any expressions, any words reflected on, which the exceptions of this man do give me the least occasion to alter, or to desire that they had been otherwise either 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 somewhat particular, though, in truth, it ought to have been none at all; and this was with respect unto those doctrinal principles which he manageth his oppositions upon. A surprisal they were unto me, 279because wild, uncouth, extravagant, and contrary to the common faith of Christians, — being all of them traduced,[1] and some of them transcribed, 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 [ground]. 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 publisheth, 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 occasion; neither was it until very lately that my second thoughts came to a compliance with the desires of some others, to consider my own peculiar concernment therein. And this is all which I now design; for the examination of the opinions which this author hath vented under the countenance of public licence, whatever they may think, I know to be more the concernment of other men than mine. Nor yet do I enter into the consideration of what is written by this author with the least respect unto myself, or my own reputation, which I have the satisfaction to conceive not to be prejudiced by such pitiful attempts; nor have I the least desire to preserve it in the minds of such persons as wherein it can suffer on this occasion. But the vindication of some sacred truths, petulantly traduced by this author, seems to be cast on me in an especial manner; because he hath opposed them, and endeavoured to expose them to scorn, as declared in my book; whence others, more meet for this work, might think themselves discharged from taking notice of them. Setting aside this consideration, I can freely give this sort of men leave to go on with their revilings and scoffings until they are weary or ashamed; 280which, as far as I can discern, upon consideration of their ability for such a work, and their confidence therein, is not like to be in haste; — at least, they can change their course, and when they are out of breath in pursuit of one sort of calumnies, betake themselves unto another. Witness the late malicious, and yet withal ridiculous, reports that they have divulged concerning me, even with respect unto civil affairs, and their industry therein; for although they were such as had not any thing of the least probability or likelihood to give them countenance, yet were they so impetuously divulged, and so readily entertained by many, as made me think there was more than the common artifices of calumny employed in their raising and improvement, especially considering what persons I can justly charge those reports upon. But in this course they may proceed whilst they please and think convenient: I find myself no more concerned in what they write or say of this nature than if it were no more but, —
<verse type="stanza"> <l>― ἐπεὶ ἤτε κακῷ οὔτ’ ἄφρονι φωτὶ ἔοικας.[1]</l> <l>Οὖλέ τε, καὶ μέγα χαῖρε, Θεὸι δέ τοι ὄλβια δοῖε.[1]</l> </verse>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 agreeable with the doctrine of the church in former times; and therefore those opposed in it, such as are condemned thereby. Hereabout I shall make no long contest with them who once discover that their minds are by any means emboldened to undertake the defence of such shameless untruths; nor shall I multiply testimonies to prove the contrary, which others are more concerned to do, if they intend not to betray the religion of that church with whose preservation and defence they are intrusted. Only, because there are ancient divines of this church, who, I am persuaded, will be allowed with the most to have known as well the doctrine of it, and as firmly to have adhered thereunto, as this author, who have particularly spoken unto most of the things which he hath opposed, or rather reproached, I shall transcribe the words of one of them, whereby he, and those who employ him, may be minded with whom they have to do in those things. For, as to the writers of the ancient church, there is herein no regard had unto them. He whom I shall name is Mr Hooker[title="Hooker, Richard"], and that in his famous book of “Ecclesiastical Polity[title="Hooker, Richard: Ecclesiastical 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 281of special interest, property, and inherent copulation.” And after the interposition of some things conceding the mutual in-being and love of the Father and the Son, he thus proceedeth:— “We are by nature the sons of Adam. When God created Adam, he created us; and as many as are descended from Adam have in themselves the root out of which they spring. The sons of God we neither are all nor any one of us, otherwise than only by grace and favour. The sons of God have God’s own natural Son as a second Adam from heaven; whose race and progeny they are by spiritual and heavenly birth. God therefore loving eternally his Son, he must needs eternally in him have loved, and preferred before all others, them which are spiritually since descended and sprung out of him. These were in God as in their Saviour, and not as in their Creator only. It 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 life, have, by vocation or adoption, God actually now in them, as the artificer is in the work which his hand doth presently frame. Life, as all other gifts and benefits, groweth originally from the Father, and cometh not to us but by the Son, nor by the Son to any of us in particular, but through the Spirit. For this cause the apostle wisheth to the church of Corinth, ‘the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost;’ which three St Peter comprehendeth 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 world itself was made. We are in God through the knowledge which is had of us, and the love which is borne towards us from everlasting; but in God we 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 children. For his church he knoweth and loveth; so that they which are in the church are thereby known to be in him. Our being in Christ by eternal foreknowledge saveth us not, without our actual and real adoption into the 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 are of him, and in him, even as though our very flesh and bones should be made continuate with his. We are in Christ, 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 bringeth 282forth much fruit;’ but the branch severed from the vine withereth. We are, therefore, adopted sons of God to eternal life by participation of the only begotten Son of God, whose life is the well-spring and cause of ours. It is too cold an interpretation, whereby some men expound our being in Christ to import nothing else but only that the self-same nature which maketh us to be men is in him, and maketh him man as we are. For what man in the world is there which hath not so far forth communion with Jesus Christ? It is not this that can sustain the weight of such sentences as speak of the mystery of our coherence with Jesus Christ. The church is in Christ, as Eve was in Adam. Yea, by grace we are every [one] of us in Christ and in his church, as by nature we were in those, our first parents. God made Eve of the rib of Adam; and his church he frameth out of the very flesh, the very wounded and bleeding side, of the Son of man. His body crucified, and his blood shed for the life of the world, are the true elements of that heavenly being which maketh us such as himself is of whom we come. For which cause the words of Adam may be fitly the words of Christ concerning his church, ‘Flesh of my flesh, and bone of my bones;’ — ‘A true 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 grow. To all things he is life, and to men light, as the Son of God; to the church, both life and light eternal, by being made the Son of man for us, and by being in us a Saviour, whether we respect him as God or as man. Adam is in us as an original cause of our nature, and of that 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 corruption of his nature, derived into all men by propagation. Christ having Adam’s nature, as we have, but incorrupt, deriveth not nature but incorruption, and that immediately from his own person, into all that belong unto him. As, therefore, we are really partakers of the body of sin and death received from Adam; so, except we be truly partakers of Christ, and as really possessed of his Spirit, all we speak of eternal life is but a dream. That which quickeneth us is the Spirit of the second Adam, and his flesh that wherewith he quickeneth. That which in him made our nature incorrupt was the union of his Deity with our nature. And in that respect the sentence of death and condemnation, which only taketh hold upon sinful flesh, could no way possibly extend unto him. This caused his voluntary death for others to prevail with God, and to have the force of an expiatory sacrifice. The blood of Christ, as the apostle witnesseth, doth, therefore, take away sin; because, ‘Through the eternal Spirit he offered himself unto God without spot.’ That which sanctified our nature in Christ, 283— that which made it a sacrifice available to take away sin, is the same which quickened it, raised it out of the grave after death, and exalted it unto glory. Seeing, 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[title="Cyprian"] in that respect terms ‘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[title="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 very bodies do receive that life which shall make them glorious at the latter day; and for which they are already accounted parts of his blessed body? Our corruptible bodies could never live the life they shall live, were it not that here they are joined with his body, which is incorruptible; and that his is in ours as a cause of immortality, — a cause, by removing, through the death and merit of his own flesh, that which hindered the life of ours. Christ is, therefore, both as God and as man, that true vine whereof we both spiritually and corporally are branches. The mixture of his bodily substance with ours is a thing which the ancient fathers disclaim. Yet the mixture of his flesh with ours they speak of, to signify what our very bodies, through mystical conjunction, receive from that vital 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 into 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 life, as the future restoration of our bodies, should presuppose a participation of the grace, efficacy, merit, or virtue of his body and blood; — without which foundation first laid, there is no place for those other operations of the Spirit of Christ to ensue. So that Christ imparteth plainly himself by degrees. It pleaseth him, in mercy, to account himself incomplete and maimed without us. But most assured we are, that we all receive of his fulness, because he is in us as a moving and working cause; from which many blessed effects are really found to ensue, and that in sundry both kinds and degrees, all tending 284to eternal happiness. It must be confessed, that of Christ working as a creator and a governor of the world, by providence all are partakers; — not all partakers of that grace whereby he inhabiteth whom he saveth. Again: as he dwelleth not by grace in all, so neither doth he equally work in all them in whom he dwelleth. ‘Whence is it,’ saith St Augustine[title="Augustine"], ‘that some be holier than others are, but because God doth dwell in some more plentifully than in others?’ And because the divine substance of Christ is equally in all, his human substance equally distant from all, it appeareth that the participation of Christ, wherein there are many degrees and differences, must needs consist in such effects as, being derived from both natures of Christ really into us, are made our own: and we, by having them in us, are truly said to have him from whom they come; Christ also, more or less, to inhabit and impart himself, as the graces are fewer or more, greater or smaller, which really flow into us from Christ. Christ is whole with the whole church, and whole with every part of the church, as touching his person, which can no way divide itself, or be possessed by degrees and portions. But the participation of Christ importeth, besides the presence of Christ’s person, and besides the mystical copulation thereof with the parts and members of his whole church, a true actual influence of grace, whereby the life which we live according to godliness is his; and from him we receive those perfections wherein our eternal happiness consisteth. Thus we participate Christ:— partly by imputation; as when those things which he did and suffered for us are imputed unto us for righteousness; partly by habitual and real infusion; as when grace is inwardly bestowed while we are on earth; — and afterward more fully, both our souls and bodies made like unto his in glory. The first thing of his so infused into our hearts in this life is the Spirit of Christ; whereupon, because the rest, of what kind soever, do all both necessarily depend and infallibly also ensue, therefore the apostles term it sometimes the seed of God, sometimes the pledge of our heavenly inheritance, sometimes the hansel or earnest of that which is to come. From whence it is that they which belong to the mystical body of our Saviour Christ, and be in number as the stars of heaven, — divided successively, by reason of their mortal condition, into many generations, — are, notwithstanding, coupled every one to Christ their head, and all unto every particular person amongst themselves; inasmuch as the same Spirit which anointed the blessed soul of our Saviour Christ doth so formalise, unite, and actuate his whole race, as if both he and they were so many limbs compacted into one body, by being quickened all with one and the same soul. That wherein we are partakers of Jesus Christ by imputation, agreeth equally unto all what have it; for it consisteth in such acts and deeds of his as could not have longer 285continuance than while they were in doing, nor at that very time belong unto any other but to him from whom they come: and therefore, how men, either then, or before, or since, should be made partakers of them, there can be no way imagined but only by imputation. Again: a deed must either not be imputed to any, but rest altogether in him whose it is; or, if at all it be imputed, they which have it by imputation must have it such as it is, — whole. So that degrees 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 grace; although, even in this kind also, the first beginning of life, the seed of God, the first-fruits of Christ’s Spirit, be without latitude. For we have hereby only the being of the sons of God: in which 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 with his church; how his church, and every member thereof, is in him by original derivation, and he personally in them, by way of mystical association, wrought through the gift of the Holy Ghost; which they that are his receive from him, and, together with the same, what benefit soever the vital force of his body and blood may yield; — yea, by steps and degrees they receive the complete measure of all such divine grace as doth sanctify and save throughout, till the day of their final exaltation to a state of fellowship in glory with him, whose partakers they are now in those things that tend to glory.”
This one testimony ought to be enough unto this sort of men, whilst they are at any consistency with their own 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 expressions, as remote from the sentiments, or at least as unsavoury to the palates, of these men, as any they except against in others.
And what themselves so severely charge on us in point of discipline, that nothing be spoken about it until all is answered that is written by Mr Hooker[title="Hooker, Richard"] in its defence, may, I hope, not immodestly be so far returned, as to desire them that in point of doctrine they will grant us truce, until they have moved out of the way what is written to the same purpose by Mr Hooker[title="Hooker, Richard"]. Why do not they speak 286to him to leave fooling, and to speak sense, as they do to others? But let these things be as they are; I have no especial concernment in them, nor shall take any farther notice of them, but only as they influence the exceptions which 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 expressions, which either his inclination or his circumstances induced him to make use of. If he be pleased with such a course of procedure, 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 frequently makes use of afterward in a way of reproach. The use of the word “acquaintance,” in this matter, is warranted by our translation of the Scripture, and that properly, where it is required of us to acquaint ourselves with God. And that I intended nothing thereby but the knowledge of Jesus Christ, is evident beyond any pretence to the contrary to be suggested by the most subtle or inventive 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 conclude thence that Jesus Christ is not Jesus Christ, or that it is not the person of Christ that is firstly 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 designs 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 287be the man’s intention; and therefore we must look a little farther, to see what it is that he aimeth at. After, then, the repetition of some words of mine, he adds, as his sense upon them, p. 39, “So that it seems the gospel of Christ makes a very imperfect and obscure discovery of the nature, 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 acknowledging whence they fetch all their orthodox and gospel mysteries, for I had almost pored my eyes out with seeking for them in the gospel, but could never find them; but I learn now, that indeed they are not to be found there, unless we be first acquainted with the person of Christ.” So far as I can 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 way. He tells me afterward, p. 41, that I put in a word fallaciously, which expresseth the contrary; as though I intended another knowledge of Christ than what is declared in the gospel. Now, he either thought that this was not my design or intention, but would make use of a pretence of it for his advantage unto an end aimed at (which what it was I know well enough); or he thought, indeed, that I did assert and maintain such a knowledge of the person of Christ as was not received by Scripture revelation. If it was the first, we have an instance of that new morality which these new doctrines are accompanied withal; if the latter, he discovers how meet a person he is to treat of things of this nature. Wherefore, to prevent such scandalous miscarriages, or futilous imaginations for the future, I here tell him, that if he can find in that book, or any other of my writings, any expression, or word, or syllable, intimating any knowledge of Christ, or any acquaintance with the person of Christ, but what is revealed and declared in the gospel, in the writings of Moses, the prophets, and apostles, and as it is so revealed and declared, and learned from thence, I will publicly burn that book with my own hands, to give him and all the world satisfaction. Nay, I say more: if an angel from heaven pretend to give any other knowledge of the person of Christ, but what is revealed in the gospel, let him be accursed. And here 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 notorious a calumny.
288Whereas, therefore, by an acquaintance with the person of Christ, it is undeniably 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 the 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, signifies such a knowledge of what Christ is, hath done, and suffered for us, from whence we may learn those greater, deeper, and more saving mysteries of the gospel, which Christ hath not expressly revealed to us;” so I will not so far suspect the Christianity of them with whom we have to do, as to think it necessary to confirm by texts of Scripture either of these assertions; which 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 who 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 wisdom, gravity, and principles. He will, I hope, one day be better acquainted with what belongs unto the due investigation of sacred truth in the Scripture, than to suppose it represented by such childish expressions. What he hath learned from me I know not; but that I have 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 taught 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 will mind this author of that, whereof if he be ignorant, he is unfit to be a teacher of others, and which if he deny, he is unworthy the name of 289a Christian, — namely, that by the knowledge of the person of Christ, the great mystery of God manifest in the flesh, as revealed and declared in the gospel, we are led into a clear and full understanding of many other mysteries of grace and truth; which are all centred in his person, and without which we can have no true nor sound understanding of them. I shall speak it yet again, that this author, if it be possible, may understand it; or, however, that he and his co-partners in design may know that I neither am nor ever will be ashamed of it:— that without the knowledge of the person of Christ, which is our acquaintance with him (as we are commanded to acquaint ourselves with God) as he is the eternal Son of God incarnate, the mediator between God and man, with the mystery of the love, grace, and truth of God therein, as revealed and declared in the Scripture, there is no true, useful, saving knowledge of any other mysteries or truths of the gospel to be attained. This 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 knowledge may be reduced to these three heads:— 1. The knowledge of God; his nature and properties. 2. The knowledge of ourselves with reference to the will of God concerning us. 3. Skill to walk in communion with God. In these three is summed up all true wisdom and knowledge, and not any of them is to any purpose to be obtained, or is manifested, but only in and by the Lord Christ.”
This whole passage I am far from disliking, upon this
representation of it, or any expression in it. Those who are not pleased
with this distribution of spiritual wisdom, may make use of any such of
their own wherewith they are better satisfied. This of mine was sufficient
unto my purpose. Hereon this censure is passed by him:— “Where by
is fallaciously added to include the revelations Christ hath made; whereas
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; my words are plain, and suited unto my own
purpose, and to declare my mind in what I intend; which he openly
corrupting, or not at all understanding, frames an end never thought of by
me, and then feigns fallacious means of attaining it. The knowledge I mean
is to be learned by Christ; neither is any thing to be learned in him but
what is learned by him. I do say, indeed, now, whatever I have said 290before, that it is impossible to understand any sacred truth
savingly and clearly, without the knowledge of the person of Christ; and
shall say so still, let this man and his companions say what they will to
the contrary: but that in my so saying I 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 principal 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 which 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 person. 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 will say again, if we learn not
thence to know the Lord Christ, — that is, his person, — we shall never
know any thing of God, ourselves, or our duty, clearly and savingly (I use
the words again, notwithstanding the 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,” p.
43. What this farther acquaintance with the person of Christ should mean,
I do not well understand: it may be, any more acquaintance with respect
unto some that is necessary; — it may be, 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 Scripture 291without 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 knowledge of God’s essential properties by the light
of nature, it was never denied by me; yea, I have written and contended for
it in another way than can be impeached by such trifling declamations. But
yet, with his good leave, I do believe that there is no saving knowledge
of, or acquaintance with God or his properties, to be attained, but in and
through Jesus Christ, as revealed unto us in the gospel. And this I can
confirm with testimonies of the Scripture, fathers, schoolmen, and divines
of all sorts, with reasons and arguments, such as I know this author cannot
answer. And whatever great apprehensions he may have of his skill and
abilities to know God and his properties by the light of 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 believe there were as wise men as himself amongst those
ancient philosophers, concerning whom and their inquiries into the nature
of God our apostle pronounces those censures,
But on this goodly foundation he proceeds unto a particular inference, 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 experience of the whole world confutes him? For, whatever becomes of his new theories, both Jews and heathens, who understood nothing at all of what Christ was to do in order to our recovery, did believe God to be gracious and merciful to sinners, and had reason to do so; because God himself had assured the Jews that he was a gracious and merciful God, pardoning iniquity, transgressions, and sins. And those natural notions heathens had of God, and all those discoveries God had made of himself in the works of creation and providence, did assure them that God is very good: and it is not possible to understand what goodness is, without 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 excepted. 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 revelation in the Scripture, when he can prove that all those
revelations, or any of them, had not respect unto the promised seed, — the
Son of 292God, — to be exhibited in the flesh to destroy the
works of the devil, he will speak somewhat unto his purpose. In the
meantime, this insertion of the consideration of them who enjoyed that
revelation of Christ which God was pleased to build his church upon under
the Old Testament, is weak and impertinent. Their apprehensions, I
acknowledge, concerning the person of Christ, and the speciality of the
work of his mediation, were dark and obscure; but so, also, proportionally
was their knowledge of all other sacred truths, which yet with all
diligence they inquired into. That which I intended is expressed by the
apostle,
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 sin), ‘that it was 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 will remit no offence till he hath satisfied his revenge.” The reader who is in any measure or degree acquainted with these things, knows full well what is intended by that which I have asserted. It is no more but this, — that such is the essential holiness and righteousness of the nature of God, that, considering him as the supreme governor and ruler of all mankind, it was inconsistent with the holiness and rectitude of his rule, and the glory of his government, to pass by sin absolutely, or to pardon it without satisfaction, propitiation, or atonement. This, I said, was made evident in the death and sufferings of Christ, wherein God made all our iniquities to meet upon him, and spared him not, that we might obtain mercy and grace. This is here now called out by our 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 lætor 293eum esse me, in quem tu cum cuperes, nullam contumeliam jacere potueris, quæ 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 everyone may remit injuries and offences as he pleaseth, without exacting any punishment: which, as it is true in most cases of injuries and offences against 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 such rulers are not obliged to inflict those punishments which justice and the preservation of the community doth require, is a fond and ridiculous imagination, — destructive, if pursued, unto all human society, and rendering government a useless thing in the world. Therefore, what this author (who seems to understand very little of these things) adds, “that governors may spare or punish as they see reason for it;” if the rule of that reason and judgment be not that justice which respects the good and benefit of the society or community, they do amiss, and sin, in sparing and punishing: which I suppose he will not ascribe unto the government of God. But I have fully debated these things in sundry writings against the Socinians; so that I will not again enlarge upon them without a more important occasion. It is not 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. 59, “The justice and vengeance of God, having their actings assigned them to the full, being glutted and 294satiated with the blood 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 holiness and righteousness of God as the author of the law, and the supreme governor of mankind. And is this language becoming a son of the church of England? Might it not be more justly expected from a Jew or a Mohammedan, — from Servetus[title="Servetus, Michael"] or Socinus[title="Socinus, Faustus"], from whom it is borrowed, — than from a son of this church, in a book published by licence and authority? But it is to no purpose to complain: those who are pleased with these things, let them be so. But what if, after all, these impious, blasphemous consequences do follow as much upon 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 first: 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 glory, yet he would not, but would have his Son by his death and suffering to make satisfaction for sin. I leave it now, not only to every learned and impartial reader, but to every man in his wits who understands common sense, 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 righteousness 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 proceed unto a farther declaration of it, because I abhor the rehearsal of such horrid profaneness. The truth is, they follow not in the least (if there be any thing in them but odious 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 295transporting 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 doth 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 himself, and which destroys the
beauty and perfection of his workmanship. For this end he sent his Son
into the world to destroy the works of the devil,” etc. Here is the
substance of what at any time on this subject I have pleaded for:— “God is
an irreconcilable enemy to all wickedness,” — that it “is contrary to his
holy nature, so that he must hate it; and therefore sends his Son,” etc.
If sin be contrary to God’s holy nature, — if he must hate it, unless he
will not love himself, nor value his own perfections, and therefore sent
his Son to make satisfaction, we are absolutely agreed in this matter, and
our author hath lost “operam et
oleum” in his attempt. But for the matter itself, if he be able to
come unto any consistency in his thoughts, or to know what is his own mind
therein, I do hereby acquaint him that I have written one entire
discourse[1] on that subject, and
have lately reinforced the same argument in my Exercitations on the Epistle to
the Hebrews[title="Owen, John: Exposition of the Epistle to the Hebrews"], wherein my judgment on this point is declared and
maintained. Let him attempt an answer, if he please, unto them, or do it
if he can. What he farther discourseth on this subject, pp. 46, 47,
consisteth only in odious representations and vile reflections on the
principal doctrines of the gospel, not to be mentioned without offence and
horror. But as to me, he proceeds to except, after his scoffing manner,
against another passage, 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 towards them, — viz., That it is God’s taking a
course, in his infinite wisdom and goodness, that we should not be
destroyed notwithstanding our sins; that as before, the least sin could not
escape 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 he is about. That 296whereof he was discoursing is the necessity of the satisfaction of
Christ, and that must be it which he maketh his inference from, but the
passage he insists on, he lays down as expressive of the end of God’s
patience and 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 passage which he cites out
of my discourse, I like it so well, as that I shall not trouble myself to
inquire whether it be there or no, or on what occasion it is 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 believeth, 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 believe and trust unto. If this be not
so, what will become of this man and myself, with all our writings? for I
know that we are both sinners; and if God will not save us, or deliver us
from destruction, notwithstanding our sins, — that is, pardon them through
the bloodshedding of Jesus Christ, wherein we have redemption, even the
forgiveness of sins, — it had been better for us that we had never been
born. And I do yet again say, that God doth not, that he will not, pardon
the least sin, without respect unto the satisfaction of Christ, according
as the apostle declares,
There is, moreover, required on our part, faith and repentance; without which we can have no advantage by it, or interest in it. But he seems to understand by that expression, “notwithstanding our sins,” though we 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] indispensably necessary unto the pleasing and enjoyment of God. If he suppose that the satisfaction of Christ and the necessity of our personal holiness are really inconsistent, he must be treated in another manner: if he suppose that although they are consistent, yet those whom he opposeth do so trust to the satisfaction of Christ, as to judge that 297faith, repentance, and holiness, are not indispensably necessary to salvation, he manifests how well skilled he is in their principles and practices. I have always looked on it as a piece of the highest disingenuity among the Quakers, that when any one pleads for the satisfaction of Christ or the imputation of his righteousness, they will clamorously cry out, and hear nothing to the contrary, “Yea, you are for the saving of polluted, defiled sinners; let men live in their sins and be all foul within, it is no matter, so long as they have a righteousness and a Christ without them.” I have, I say, always looked upon it as a most disingenuous procedure in them, seeing no one is catechised amongst us, who knoweth not that we press a necessity of sanctification and holiness, equal with that of justification and righteousness. And yet this very course is here steered by this author, contrary to the constant declaration of the judgments of them with whom he hath to do, — contrary to the common evidence of their writings, preaching, praying, disputing unto another purpose; and that without relieving or countenancing himself by any one word or expression used or uttered by them. He chargeth [them] as though they made holiness a very indifferent thing, and such as it doth not much 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 in the person and sufferings of Christ, which I thought I might have asserted without offence. But this man will have it, that “there is no wisdom therein, if justice be so natural to God, that nothing could satisfy him but the death of his own Son.” That any thing else could satisfy divine justice but the sufferings and death of the Son of God, so far as I know, he is the first that found out or discovered, if he hath yet found it out. Some have imagined that God will pardon sin, and doth so, without 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 determined on; but that satisfaction could be any otherwise made to divine justice, but by the death of the Son of God incarnate, none have used to say who know what they say in these things. “But wisdom,” he saith, “consists in the choice of the best and fittest means to attain an end, when there were more ways than one of doing it; but it requires no great wisdom to choose when there is but one possible way.” Yea, this it is to measure God, — things infinite and divine, by ourselves. 298Doth this man think that God’s ends, as ours, have an existence in themselves out of him, antecedent unto any acts of his divine wisdom? Doth he imagine that he balanceth probable means for the attaining of an end, choosing some and rejecting others? Doth he surmise that the acts of divine wisdom with respect unto the end and means are so really distinct, as the one to have a priority in time before the others? Alas, that men should have the confidence to publish such slight and crude 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 wisdom of God, — as that wherein the stores, riches, and treasures of it are laid forth, — doth nowhere so speak of it in comparison with other means not so suited unto the same end, but 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 understanding, angelical or human, nor could the least of its concerns have ever entered into the hearts of any (nor, it may be, shall they ever know or be able to find it out unto perfection, but it will be left the object of their admiration unto eternity); — if this author can see no wisdom, or no great wisdom, in the finding out and appointing of this way, who can help it? I wish he would more diligently attend unto their teachings who are able to instruct him better; and from whom, as having no prejudice against them, he may be willing to learn.
But this is the least part of what this worthy censurer of theological discourses rebukes and corrects. For whereas I had said, that we “might learn our disability to answer the mind and will of God in all or any part of the obedience he requireth,” — that is, without Christ or out of him; he adds, “That is, that it is impossible for us to do any thing that is good, but we must be acted, like machines, by an external force, — by the irresistible power of the grace and Spirit of God. This, I am sure, is a new discovery; we learn no such thing from the gospel, and I do not see how he proves it from an acquaintance with Christ.” But if he intends what he speaks, “we can do no good, but must be acted, like machines, by an external force,” and chargeth this on me, it is a false accusation, proceeding from malice or ignorance, or a mixture of both. If he intend, that we can of ourselves do any thing that is spiritually good and acceptable before God, without the efficacious work of the Spirit and grace of God in us, which I only deny, he is a Pelagian, and stands anathematised 299by many councils of the ancient church. And [as] for what is my judgment about the impotency that is in us by nature unto any spiritual good, — the necessity of the effectual operation of the Spirit of God in and to our conversion, with his aids and assistance 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 measuring out to it a meet recompense of reward, and for the praise of God’s glorious grace in the pardon and forgiveness of it; — that is, that it could not be known how just and severe God is, but by punishing sin, nor how good and gracious God is, but by pardoning of it; and, therefore, lest his justice and mercy should never be known to the world, he appoints and ordains sin to this end, — that is, decrees that men shall sin that he may make some of them the vessels of his wrath, and the examples of his fierce vengeance and displeasure, and others the vessels of his mercy, to the praise and glory of his free grace in Christ. This, indeed, is such a discovery as nature and revelation could not make,” p. 51; which, in the next page, he calls God’s “truckling and bartering with sin and the devil for his glory.”
Although there is nothing in the words here reported as mine which is not capable of a fair defence, seeing it is 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 discovered in Christ, that others are unacquainted withal. Sin, in its own nature, tends merely to the dishonour of God, the debasement of his majesty, and the ruin of the creature in whom it is. Hell itself is but the filling of wretched creatures with the fruit of their own devices. The comminations and threats of God in the law do manifest one other end of it, — even the demonstration of the vindicative 300justice 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 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 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 desired to exalt, — even that he may be known and believed to be a God pardoning iniquity, transgressions, 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 particulars by sundry texts of Scripture, quoted in the margin of my book, which this man took no notice of. For the advantage he would make from the expression about the end whereunto sin is appointed and ordained, it is childish and ridiculous; for every one who is not wilfully blind must see, that, by “ordained,” I intended, not any ordination as to the futurition of sin, but to the disposal of sin to its proper end being committed, or to ordain it unto its end upon a supposition of its being; which quite spoils this author’s ensuing harangue. But my judgment in this matter is better expressed by another than I am able to do it myself, and, therefore, in his words I shall represent it. It is Augustine[title="Augustine"]: saith he, “Saluberrime confitemur quod rectissime credimus, Deum Dominumque rerum omnium qui creavit omnia bona valde, et mala ex bonis exortura esse præscivit, 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 suæ gratiæ beneficium, justitiæque 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, manifests with what frame of spirit, with what reverence of God himself and all holy things, this discourse is managed.
But it seems I add, that “the demonstration of God’s justice in measuring out unto sin a meet recompense of reward is discovered in Christ, as this author says.” Let him read again, “The comminations and threatenings of God in the law,” 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 301ruin of the sinner; that, by the sentence and curse of the law, God hath manifested that he will glorify his justice in the punishing of it; as also, that, in and through Jesus Christ, he will glorify grace and mercy in its pardon, on the terms of the gospel. What would he be at? If he have a mind to quarrel with the Bible, and to conflict the fundamental 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 confess myself to be already utterly wearied with the perusal of such vain and frivolous imaginations. Yet thus he goes on, p. 53, “Thus much for the knowledge of ourselves with respect to sin, which is hid only in the Lord Christ. But then we learn what our righteousness is, wherewith we must appear before God, from an acquaintance with Christ. We have already learned how unable we are to make atonement for our sins, without which they can never be forgiven, and how unable we are to do any thing that is good; — and yet nothing can deliver us from the justice and wrath of God, but a full satisfaction for our sins; and nothing can give us a title to a reward, but a perfect and unsinning 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 we are relieved again by an acquaintance with Christ. His death expiates former iniquities, and removes the whole guilt of sin. But this is not enough, that we are not guilty, we must also be actually righteous; not only all sin is to be answered for, but all righteousness is to be fulfilled. Now, this righteousness we find only in Christ; we are reconciled to God by his death, and saved by his life. That actual 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 righteousness.”
What is here interposed, — that we cannot do any good for
the time to come, — must be interpreted of ourselves, without the aid or
assistance of the grace of God. And the things here reported by this
author, are so expressed and 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 satisfaction for our sins, or deliver us from the
wrath of God; that is, the 302punishment due to our sins? Doth
not the death of Christ expiate former iniquities, and remove the whole
guilt of sin? Is the contrary to these things the doctrine of the church
of England? Is this the religion which is authorized to be preached? and
are these the 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,
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 righteousness 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 holiness, and hatred
to love; yet the righteousness of Christ is a sufficient, nay, the only
foundation of our agreement, and, upon that, of our walking with God:
though St John tells us, ‘If we say that we have fellowship with him, and
walk in darkness, we lie, and do not the truth; but if we walk in the
light, as God is in the light, we have fellowship one with another, and the
blood of Jesus Christ his Son cleanseth us from all sin,’
What the author affirms to be the sum of my discourse in
that place, which, indeed, he doth not transcribe, is, as to his
affirmation of it, as contrary to God as darkness is to light, or death to
life, or falsehood to the truth; that is, it is flagitiously false. That
there is any agreement with God, or walking with God, for any men who have
no personal righteousness of their own, but are contrary to God, 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 sanctification and
holiness, of gospel obedience, of fruitfulness in good works, unto all who
intend to walk with God, or come to the enjoyment of him, I have asserted
and proved, with other manner of arguments than this author 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 grown 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 belongs the most of what
ensues; for what is the intendment of those reproaches which are cast on my
supposed assertions? Christ is the only way wherein or whereby we must
walk with God. Yes, so he says, “I am the way;” “There is no coming to God
but by me;” he having consecrated for us in himself “a new and living way”
of drawing nigh to God. We receive all our strength from him; yes, for he
says, “Without me ye can do nothing.” He makes us bold and confident also,
having removed the guilt of sin. So the apostle tells us,
From p. 57 to the end of his second section, p. 75, he giveth us a scheme of religion, which, in his scoffing language, he says, “men learn from an acquaintance with the person of Christ; and affirms, 304“that there needs no more to expose it to scorn with considering men than his proposal of it;” which therein he owns to be his design. I know not any peculiar concernment of mine therein, until he comes towards the close of it; which I shall particularly consider. But the substance of the religion which he thus avowedly attempts to expose to scorn, is the doctrine of God’s eternal election; — of his infinite wisdom in sending his Son to declare his righteousness for the forgiveness of sins, or in satisfying his justice, that sin might be pardoned, to the praise of the glory of his grace; — of the imputation of the righteousness of Christ unto them that do believe; — of a sense of sin, 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 endeavoureth to reflect scorn upon, by the false representation of some of them, and debasing others with an intermixture of vile and profane expressions. It is not impossible but that some or other may judge it their duty to rebuke this horrible (and yet were it not for the ignorance and profaneness of some men’s minds, every way contemptible) petulancy. For my part I have other things to do, and shall only add, that I know no other Christian state in the world wherein such discourses would be allowed to pass under the signature of public authority. Only I wish the author more modesty and sobriety than to attempt, or suppose he shall succeed, in exposing to scorn the avowed doctrine in general of the church wherein he lives; and which hath in the parts of it been asserted and defended by the greatest and most learned prelates thereof in the foregoing ages, such as Jewell[title="Jewell, Bishop John"], Whitgift[title="Whitgift, Archbishop John"], Abbot[title="Abbot"], Morton[title="Morton, Archbishop John"], Usher[title="Usher, Archbishop James"], Hall[title="Hall, Bishop Joseph"], Davenant[title="Davenant, Bishop John"], Prideaux[title="Prideaux, Bishop John"], etc., with the most learned persons of its communion, as Reynolds[title="Reynolds"], Whitaker[title="Whitaker"], Hooker[title="Hooker, Richard"], Sutcliffe[title="Sutcliffe"], etc., and others innumerable; — testified unto in the name of this church by the divines, sent by public authority to the synod of Dort; — taught by the principal practical divines of this nation; and maintained by the most learned at 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 Christian world as yet knoweth, peruseth, and prizeth, but also lived long in fervent prayers to God for the revelation of his mind and truth unto them, and in the holy practice of obedience suited unto the 305doctrines they professed, — is somewhat remote from that Christian humility which he ought not only to exercise in himself, but to give an example of unto others. But if this be the fruit of despising the knowledge of the person of Christ, — of the necessity of his satisfaction, of the imputation of his righteousness, of union unto his person as our head, — of a sense of the displeasure of God due to sin, — of the spirit of bondage and adoption, — of the corruption of nature, and our disability to do any thing that is spiritually good without the effectual aids of grace; — if these, I say, and the like issues of appearing pride and elation of mind, be the fruit and consequent of rejecting these principles of the doctrine of the gospel, it manifests that there is, and will be, a proportion between the errors of men’s minds and the depravation of their affections. It were a most easy task to go over all the particulars mentioned by him, and to manifest how foully he hath prevaricated in their representation, — how he hath cast contempt on some duties of religion indispensably necessary unto salvation; and brought in the very words of the Scripture, — and that in the true proper sense and intendment of them, according to the judgment of all Christians, ancient and modern (as that of looking to Christ, as the Israelites looked to the brazen serpent in the wilderness), — to bear a share and part in his scorn and contempt: as also, to defend and vindicate, not his odious, disingenuous expressions, but what he invidiously designeth to expose, beyond his ability to gainsay, or with any pretence of sober learning to reply unto. But I give it up into the hands of those who are more concerned in the chastisement of such imaginations. Only, I cannot but tell this author what I have learned by long observation, — namely, that those who, in opposing others, make it their design to [publish] and place their confidence in false representations, and invidious expressions of their judgments and opinions, waiving a true stating of the things in difference, and weighing of the arguments wherewith they are confirmed, — whatever pretence they may make of confidence, and contempt of them with whom they have to do, yet this way of writing proceeds from a secret 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 with reproaches and calumnies, consists only in the collecting of passages here and there, up and down, out of the writings of others; which, as cut off from the body of their discourses, and design of the places which they belong unto, may, with a little artifice, either of addition or detraction, 306with some false glosses, whereof we shall have an immediate instance, be represented weak, or untrue, or improper, or some way or other obnoxious to censure. When diligence, modesty, love of truth, sobriety, true use of learning, shall again visit the world in a more plentiful manner; though differences should continue amongst us, yet men will be enabled to manage them honestly, without contracting 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 his own terms, to save him in his own way; and saith, Lord, I would have had thee and salvation in my way, that it might have been partly of mine endeavours, and as it were by the works of the law’ (that is, by obeying the laws of the gospel); ‘but I am now willing to receive thee, and to be saved in thy way, merely by grace’ (that is, without doing any thing, without obeying thee). The most contented spouse, certainly, that ever was in the world, to submit to such hard conditions as to be saved for nothing. But what a pretty compliment doth the soul make to Christ after all this, when she adds, ‘And though I would have walked 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, I
desire that any man, who hath not forfeited all reason and ingenuity unto
faction and party, if he differ from me, truly to state wherein, and oppose
what I have said with an answer unto the testimonies wherewith it is
confirmed, referred unto in the margin of my discourse. But the way of
this author’s proceeding, if there be no plea to be made for it from his
ignorance and unacquaintedness not only with the person of Christ, but with
most of the other things he undertakes to write about, is 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 salvation by the works of the law, as it is natural
unto all, and as the Holy Ghost affirms of some (whose words alone I used,
and expressly quoted that place from whence I took them, — namely,
His third section, p. 76, consists of three parts:— First, “That some” (wherein it is apparent that I am chiefly, if not only, intended) “do found a religion upon a pretended acquaintance with Christ’s person, without and besides the gospel;” whereunto he opposeth his running title of “No acquaintance with Christ but by revelation.” Secondly, A supposition of a scheme of religion drawn from the knowledge of Christ’s person; whereunto he opposeth another, which he judgeth better. Thirdly, An essay to draw up the whole plot and design of Christianity, with the method of the recovery of sinners unto God. In the first of these, I suppose that I am, if not solely, yet principally, intended; especially considering what he affirms, pp. 98, 99, namely, that “I plainly confess our religion is wholly owing unto acquaintance with the person of Christ, and could never have been clearly and savingly learned from the gospel, had we not first grown acquainted with his person.” Now, herein there is an especial instance of that truth and honesty wherewith my writings are 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 excepted against), the glory of his divine nature, the purity of his human, the infinite condescension of his person in the assumption of our nature, 309his love and grace, etc., as is at large there declared: and 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 great mystery of godliness, God manifested in the flesh, which we ought to pray for and labour after, we come more fully and clearly to understand sundry other important mysteries of heavenly truth; which without the knowledge of Christ we cannot attain unto. And how impertinent this man’s exceptions are against this assertion, we have seen already. But, thirdly, that this knowledge of Christ, or acquaintance with him, is to be attained before we come to know the gospel, or by any other means than the gospel, or is any other but the declaration that is made thereof in and by the gospel, was never thought, spoken, or written by me, and is here falsely 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, “Whoever would understand the religion of our Saviour, must learn it from his doctrine, and not from his person,” for many reasons I could give; yet I believe no less than he, that the efficacy of Christ’s mediation 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 he may see how miserably ill-will, malice, or ignorance hath betrayed him into the futilous pains of writing this section upon a contrary supposition falsely imputed unto me. And as for his drawing schemes of religion, I must tell him, and let him disprove it if he be able, I own no religion, no article of faith, but what is taught expressly in the Scripture, mostly confirmed 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 without cogent reasons from the Scripture itself; and where, in any opinions which learned men have (and, it may be, always had) different apprehensions about, which hath not been thought to prejudice the unity of faith amongst them, I hope I do endeavour to manage that dissent with that modesty and sobriety which becometh me. And as for the schemes, plots, or designs of religion or Christianity, given us by this author and owned by him (it being taken pretendedly from the person of Christ, when it is hoped that he may have a better to 310give us from the gospel, seeing he hath told us we must learn our religion from his doctrine and not from his person); besides that it is liable unto innumerable 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 grace of Christ and the gospel for the conversion and sanctification of sinners, and the necessity thereof unto all acts of holy obedience, — it is merely Pelagianism, and stands anathematised by sundry councils of the ancient church. I shall not, therefore, concern myself farther in any passages of this section, most of them wherein it reflects on others standing in competition for truth and ingenuity with the foundation and design of the whole; only I shall say, that the passage of pp. 88, 89, — “This made the divine goodness so restlessly zealous and concerned for the recovery of 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 “restlessly zealous and concerned” (for, indeed, such is our weakness, that, whether we will or no, we must sometimes learn and teach divine things in such words as are suited to convey an apprehension of them unto our minds, though, in their application unto the divine nature, they are incapable of being understood in the propriety of their signification, though this be as untowardly expressed as any thing I have of late met withal); yet what colour can be put upon, what excuse can be made for, this doctrine, that “God in former ages, by various ways, attempted the recovery of mankind, but 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 omnipotence; and that God, by any way, at any time, attempted the recovery of mankind distinctly and separately from the sending of his Son, is lewdly false.
In the greatest part of his fourth section, entitled, “How men pervert the Scripture to make it comply with their fancy,” I am not much concerned; save that the foundation of the whole, and that which animates his discourse from first to last, is laid in an impudent calumny, — namely, that I declare that “our 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 Scripture itself. I shall only 311briefly touch on some of the impotent dictates of this great corrector of divinity and religion. His discourse of accommodating Scripture expressions to men’s own dreams, pp. 99–101, being such as any man may use concerning any other men on the like occasion, if they have a mind unto it, and intend to have no more regard to their consciences than some others seem to have, may be passed by. P. 102, he falls upon the ways of expounding Scripture among those whom he sets himself against, and positively affirms, “that there are two ways of it in great vogue among them:— First, By the sound and clink of the words and phrases; which, as he says, is all some men 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 learn how to expound the Scripture.
But he will justify his charge by particular instances, telling us, p. 102, “Thus when men are possessed with a fancy of an acquaintance with Christ’s person, then to know Christ can signify nothing else but to know his person and all his personal excellencies, and beauties, 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 would 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 knowledge of the person of Christ. I must tell him again, what all Christians believe, — Jesus Christ is Jesus Christ, the eternal Son of God 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 therein, and as he was thereby made meet to be 312the 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 understanding, 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 knowledge 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 otherwise minded hath renounced his Christianity, if ever he had any; and if he be thus persuaded, to what purpose is it to set up and combat the mormos and chimeras of his own imagination? Well, then, I do maintain, that to know Christ according to the gospel, is to know the person of Christ; for Christ and his person are the same. Would he now have me to prove this by testimonies or arguments, or the consent of the ancient church? I must beg his excuse at present; and so for the future, unless I have occasion to deal with Gnostics, Familists, or Quakers. And as for the latter clause, wherein Christ is said to be made wisdom unto us, he says, “Some duller men can understand no more by it than the wisdom of those revelations Christ hath made of God’s will to the world,” — who are dull men indeed, and so let them pass.
His ensuing discourses, in pp. 103–105, contain the boldest
reflections on, and openest derisions of, the expressions and way of
teaching spiritual things warranted in and by the Scripture, that to my
knowledge I ever read in a book 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 place all their hopes of salvation in a
personal union with Christ, from whom they receive the free communications
of pardon and grace, righteousness and salvation, what more plain proof can
any man who is resolved to believe this, desire of it, than
I suppose that expression of “personal union” sprung out of
design, and not out of ignorance; for, if I mistake not, he doth somewhere
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 hypostatical union, is
that of different natures in the same person, giving them the same singular
subsistence. This none pretend unto with Jesus Christ. But it is the
union of believers unto the person of Christ which is spiritual and
mystical, whereby they are in him and he in them, and so are one with him,
their head, as members of his mystical body, which is pleaded for herein,
with the free communications of grace, righteousness, and salvation, in the
several and distinct ways whereby we are capable to receive them from him,
or be made partakers of them; [in this] we 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 this our crime, — that which we are thus charged with, and
traduced for? Is the contrary hereunto the doctrine that the present
church of England approveth and instructs her children in? Or doth any man
think that we will be scared from our faith and hope by such weak and
frivolous attempts against them? Yea, but it may be it is not so much the
thing itself, as the miserable proof which we produce from the Scripture in
the confirmation of it; for we do it from that of the apostle,
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 314he arraigns an occasional discourse of mine about the necessity of holiness and good works; wherein he hath only filched out of the whole what he thought he could wrest unto his end, and scoffingly descant upon. I shall, therefore, for once, transcribe the whole passage as it lies in my book, and refer it to the judgment of the reader, p. 206:[1]—
“2. The second objection is, ‘That if the righteousness and obedience of Christ to the law be imputed unto us, then what need we yield obedience ourselves?’ To this, also, I shall return answer as briefly as I can in the ensuing 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, necessity of it, on the other hand, taken away, weakened, or impaired), is a matter of great importance. Some make our obedience, the works of faith, our works, the matter or cause of our justification; some, the condition of the imputation of the righteousness of Christ; some, the qualification of the person justified, on the one hand; some exclude all the necessity of them, and turn the grace of God into lasciviousness, on the other. To debate these differences is not my present business; only, I say, on this and other accounts, the right stating of our obedience is of great importance as to our walking with God.
“(2.) We do by no means assign the same place,
condition, state, and use to the obedience of Christ imputed to
us, and our obedience performed to God. If we did, they were
really inconsistent. And therefore those who affirm that our obedience is
the condition or cause of our justification, do all of them deny the
imputation of the obedience of Christ unto us. The righteousness of Christ
is imputed to us, as that on the account whereof we are accepted and
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
“Two things the apostle intimates in these words:—
“[1.] A reason why we cannot be saved by works, — namely, because we do them not in or by our own strength; which is necessary we should do, if we will be saved by them, or justified by them. ‘But this is not so,’ saith the apostle; ‘for we are the workmanship of God,’ 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; whence the necessity thereof may be demonstrated, and our souls be stirred up to abound and be fruitful therein?’ I say, they are so many, and lie so deep in the mystery of the gospel and dispensation of grace, spread themselves so throughout the whole revelation of the will of God unto us, that to handle them fully and distinctly, and to give them their due weight, is a thing that I cannot engage in, lest I should be turned aside from what I principally intend. I shall only give you some brief heads of what might at large be insisted on:—
“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,
“(1st.) The Father hath ordained or appointed it.
It is the will of the Father,
316“(2dly.) The Son hath ordained and
appointed it as mediator.
“(3dly.) The Holy Ghost appoints and ordains
believers to works of obedience and holiness, and to work holiness in
others. So, in particular,
“2dly. Our holiness, our obedience, work of righteousness, is one eminent and especial end of the peculiar dispensation of Father, Son, and Spirit, in the business of exalting the glory of God in our salvation, — of the electing love of the Father, the purchasing love of the Son, and the operative love of the Spirit:—
“(1st.) It is a peculiar end of the
electing love of the Father,
“(2dly.) It is so also of the exceeding
love of the Son; whereof the testimonies are innumerable. I shall
give but one or two:—
“(3dly.) 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,
“And thus have we a twofold bottom of the necessity of our obedience and personal holiness:— God hath appointed it, he requires it; and it is an eminent immediate end of the distinct dispensation of Father, Son, and Holy Ghost, in the work of our salvation. If God’s sovereignty over us is to be owned, if his love towards us be to be regarded, if the whole work of the ever-blessed Trinity, for us, in us, be of any moment, our obedience is necessary.
317“3dly. It is necessary in respect of the end thereof; and that whether you consider God, ourselves, or the world:—
“(1st.) The end of our obedience, in respect of God,
is, his glory and honour,
“[1st.] It is the glory of the Father.
“[2dly.] The Son is glorified thereby. It
is the will of God that as all men honour the Father, so should they honour
the Son,
“[3dly.] The Spirit is glorified also by
it. He is grieved by our disobedience,
“Now, if this that hath been said be not sufficient to evince a necessity of our obedience, we must suppose ourselves to speak with a sort of men who regard neither the sovereignty, nor love, nor glory of God, Father, Son, or Holy Ghost. Let men say what they please, though our obedience should be all lost, and never regarded (which is impossible, for God is not unjust, to forget our labour of love), yet here is a 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, which are indispensable to all mankind.
“(2dly.) The end in respect of ourselves immediately is threefold:— [1st.] Honour. [2dly.] Peace. [3dly.] Usefulness.
“[1st.] Honour. It is by holiness that we
are made like unto God, and his image is renewed again in us. This was our
honour at our creation, this exalted us above all our fellow-creatures here
below, — we were made in the image of God. This we lost by sin, and became
like the beasts that perish. To this honour, of conformity to God, of
bearing his image, are we exalted again by holiness alone. ‘Be ye holy,’
says God, ‘for I am holy,’
“[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,’
“[3dly.] 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 easily manifest that the world and the church might want them, and that, indeed, in themselves they are good for nothing. Only the holy man is commune bonum.
“(3dly.) The end of it in respect of others in the world is manifold:—
“[1st.] It serves to the conviction and
stopping the mouths of some of the enemies of God, both here and
hereafter:— 1. Here.
“[2dly.] The conversion of others.
“[3dly.] The benefit of all; partly in keeping off judgments from the residue of men, as ten good men would have preserved Sodom:[1] 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 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 [1]flesh and spirit, and perfect holiness in the fear of the Lord?
“Secondly. In respect of sanctification.
We have in us a new creature,
“[5thly.] It is necessary in respect of the proper place of holiness in the new covenant; and that is twofold:—
“First. Of the means unto the end. God hath appointed that holiness shall be the means, [1]the way to that eternal life, which, as in itself 320and 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 salvation. And therefore, he that hath hope of eternal life purifies himself, as he is pure: and none shall ever come to that end who walketh not in 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 with God. And, —
“Thirdly. The whole expression of our thankfulness.
“Now, there is not one of all these causes and reasons of the necessity, 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 holiness and obedience to be of indispensable necessity, unless also it be exalted into the room of the obedience and righteousness of Christ, let him be filthy still.”
I confess this whole discourse proceedeth on the supposition of the imputation of the righteousness of Christ unto us for our justification. And herein I have as good company as the prelacy and whole church of England can afford; sundry from among them having written large discourses in its confirmation, 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[title="Downham, Bishop George"] on this subject. No man ever carried this matter higher than Luther[title="Luther, Martin"]; nor did he, in all his writings, more positively and plainly contend for it than in his comment on the Epistle to the Galatians[title="Luther, Martin: Commentary 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[title="Hooker, Richard"] we have heard before. But what need I mention in particular any of the rest of those great and learned names who have made famous the profession of the church of England by their writings throughout the world? Had this man, in their days, treated this doctrine with his present scoffing petulancy, he had scarce been 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 achievements. But, on this supposition, I do, first, appeal to the judgment of the church of England itself as to the truth of the doctrine delivered in my discourse, and the principles which this man proceedeth on in his exceptions against it. 2. Though it be but a part of a 321popular discourse, and never intended for scholastic accuracy, yet, as to the assertions contained in it, I challenge this author to take and allow the ordinary, usual sense of the words, with the open design of them, and to answer them when he can. And, 3. In the meantime I appeal unto every indifferent reader whether the mere perusal of this whole passage do not cast this man’s futilous cavils out of all consideration? So that I shall only content myself with very few remarks upon them:—
1. Upon my asserting the necessity of good works, he 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 ourselves unto what even Bellarmine[title="Bellarmine, Cardinal Robert"] himself came to at last as the safest retreat, — namely, the merits and righteousness of Christ: but for attendance unto them, performance of them, and fruitfulness in them, we are not afraid nor ashamed at any time to enter into judgment with them by whom we are traduced. And as I have nothing to say unto this author, who is known unto me only by that portraiture and character which he hath given of himself in this book; which I could have wished, for his own sake, had been drawn with a mixture of more lines of truth and modesty: so I know there are not a few who, in the course of a vain, worldly conversation, whilst there is scarce a back or belly of a disciple of Christ that blesseth God upon the account of their bounty or charity (the 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 commands, God hath left it indifferent whether we obey him or no, I hope such commands cannot make obedience necessary.” Wonderful divinity! A man must needs be well acquainted with God and himself who can suppose that any of his commands shall leave it indifferent, 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 holiness.” False and impertinent: we are neither justified nor saved without them, though we are not justified by them, nor saved for them.
Unto my enforcement of the necessity of holiness from the ends of God in election and redemption, he replies, p. 127, “The Father 322hath 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 suppose holiness in us! We are elected and redeemed with regard unto our own holiness that is, antecedently unto our election and redemption; for holiness being the effect and fruit of them, is that which he opposeth. Not many pages after this, he falls into a great admiration of the catechism of the church of England, which none blamed that I know of, as to what is contained in it. But it were to be wished that he had been well instructed in some others, that he might not have divulged and obtruded on the world such crude and palpable mistakes. For this respect of redemption, at least, unto an antecedent holiness in us (that is, antecedent unto it), is such a piece of foppery in religion, as a man would wonder how any one could be guilty of, who hath almost “pored out his eyes” in reading the Scripture. All the remaining cavils of this chapter are but the effects of the like fulsome ignorance; for out of some passages, scraped together from several parts of my discourse (and those not only cut off from their proper scope and end, which is not mentioned by him at all, but also mangled in their representation), he would frame the appearance of a contradiction between what I say on the one hand, that there is no peace with God to be obtained by and for sinners but by the atonement that is made for them in the blood of Jesus Christ, with the remission of sin and justification by faith which ensue thereon (which I hope I shall not live to hear denied by the church of England), and the necessity of holiness and fruitfulness in obedience, to maintain in our own souls a sense of that peace with God which we have, being justified by faith. And he who understands not the consistency of those things, hath little reason to despise good catechisms, whatever thoughts he hath had of his own sufficiency.
The whole design of what remains of this section, is to insinuate that there can be no necessity of holiness or 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 reassume the same argument; and although I am weary of consulting this woeful mixture of disingenuity and ignorance, yet I shall remark somewhat 323on one or two passages more, and leave him, if he please, unto a due apprehension, that what remains is unanswerable scoffing.
The first is that of p. 131. “But, however, holiness is
necessary with respect to sanctification: ‘We have in us a new creature,
The reader will see easily how this is picked out of the whole discourse, as that which he imagined would yield some advantage to reflect upon; for, let him pretend what he please to the contrary, he hath laid this end too open to be denied; and I am no way solicitous what will be his 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 holily; 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 righteousness, whereunto it leads and tends. Let him answer this if he can, and when he hath done so, answer the apostle in like manner; or scoff not only at me, but at him also.
The last passage I shall remark upon in this section is what he gives us as the sum of the whole. P. 135, “The sum of all is, that to know Christ is not to be thus acquainted with his person, but to understand his gospel in its full latitude and extent; it is not the person, but the gospel of Christ which is the way, the truth, and the life, which directs us in the way to life and happiness. And again, this acquaintance with Christ’s person, which these men pretend to, 324is only a work of fancy, and teaches 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 Christ; for whereas he says of himself expressly, “I am the way, the truth, and the life,” to say he is not so (for Jesus Christ is his person, and nothing else), carries in it a bold contradiction, both parts of which cannot be true. When the subject of a proposition is owned, there may be great controversy about the sense of the predicate; as when Christ says he is the vine: there may be so also about the subject of a proposition, when the expression is of a third thing, and dubious; as where Christ says, “This is my body:” but when the person speaking is the subject, and speaks of 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 intolerable. It is so, however, that this young man, without consulting or despising the exposition of all divines, ancient or modern, and the common sense of all Christians, should dare to obtrude his crude and 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
When I first considered these two last sections, I did not suspect but that he had at least truly represented my words, which he thought meet to reflect upon and scoff at; as knowing how easy it 325was for any one whose conscience would give him a dispensation for such an undertaking, to pick out sayings and expressions from the most innocent discourse, and odiously to propose them, as cut off from their proper coherence, and under a concealment of the end and the principal sense designed in them. Wherefore I did not so much as read over the discourse excepted against; only, once or twice observing my words, as quoted by him, not directly to comply with what I knew to be my sense and intention, 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 discourse, and that occasionally; which, by the outcries here made against it, any one would suppose to have filled up almost all the pages of it. He will find, also, that I have owned and declared the revelation that God hath made of himself, the properties of his nature, and his will, in his works of creation and providence, in its full extent and efficacy; and that by the knowledge of God in Christ, which I so much insist upon, I openly, plainly, and declaredly, intend nothing but the declaration that God hath made of himself in Jesus Christ by the gospel: whereof the knowledge of his person, the great mystery of godliness, God manifested in the flesh, with what he did and suffered as the mediator between God and man, is the chiefest 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 write 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 prevalence, 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 concerned; 326and whilst he only vents his own conceits, be they never so 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 supplies of spiritual life (contrary 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[title="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, will many other things of an equal falsehood and impertinency wherewith this section is stuffed, — shall, without any farther trouble from me, be left to follow their own inclinations. But yet, not withstanding all the great pains he hath taken to instruct us in the nature of the union between Christ and believers, I shall take leave to prefer that given by Mr Hooker[title="Hooker, Richard"] 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 present rulers of the church, — wherein upon the matter Christ is shuffled off, and the whole of our spiritual union is resolved into the doctrine of the gospel, and the rule of the church by bishops and pastors, let it imply what contradiction it will, as it doth the highest, seeing it is by the doctrine of the gospel that we are taught our union will 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 mediatory actings unto his kingly office, and, in particular, his intercession; the faint mention that is made of the satisfaction of Christ, clogged with the addition of ignorance of the philosophy of it, as it is called, well enough complying with them who grant that the Lord Christ did what God was satisfied withal, with sundry other things of the like nature; will not be to seek whence these things come, nor whither they are going, nor to whom our author is beholden for most of his rare notions; which it is an easy thing at any time to acquaint him withal.
The second section of this chapter is filled principally with exceptions against my discourse about the personal excellencies of Christ as mediator; if I may not rather say, with the reflections on the glory 327of Christ himself. [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 followeth:— “Secondly, Let us inquire what they mean by the person of Christ, to which believers must be united. And here they have outdone all the metaphysical subtilties of Suarez[title="Suárez, Francisco"], and have found out a person for Christ distinct from his Godhead and manhood; for there can he no other sense made of what Dr Owen[title="Owen, John"] 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 great work of bringing home all his elect into his bosom.’ Now, unless the person of Christ as mediator be distinct from his person as God-man, all this is idle talk; for what personal graces are there in Christ as mediator which do not belong to him either as God or man? There are some things, indeed, which our Saviour did and suffered, which he was not obliged to, either as God or man, but as 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:[1] “It is Christ as mediator of whom we speak; and
therefore, by the ‘grace of his person,’ I understand not, first, The
glorious excellencies of his Deity considered in itself, abstracting from
the 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, bearing our infirmities (whereof, by reason of the charge that was
laid upon him, the prophet gives quite another character,
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 between God and man,
and to effect all the great and blessed ends of his mediation. That our
Lord Jesus Christ was God, and that there were, on that account, in his
person the essential 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 peculiar thereunto. That there is a distinct consideration of
his person as both these natures are united therein, is that which he seems
to have a mind to 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 impertinencies, 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 what 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,
And as to what he closeth withal, that “Surely I will not
call the peculiar 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
discharge of an office, whatever he calls them, I will call the habits in
Christ, from whence all his actions in the performance of his office do
proceed, “personal graces,” and that whether he will or no. So he is a
“merciful, faithful, and compassionate high priest,”
The discourse which he thus raves against is didactical, and accommodated unto a popular way of instruction; and it hath been hitherto the common ingenuity of all learned men to give an allowance unto such discourses, so as not to exact from them an accuracy and propriety in expressions, such as is required in those that are scholastical or polemical. It is that which, by common consent, is allowed to the tractates of the ancients of that nature, — especially where nothing is taught but what, for the substance of it, is consonant unto the truth. But this man attempts not only a severity in nibbling at all expressions which he fancieth liable unto his censures, but, with a disingenuous artifice, 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 forward, 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 discovery of his good-will towards the doing of somewhat to my disadvantage, he hath failed in his whole endeavour; for there is no expression which he hath fixed on as the subject of his reflections, which is truly mine, but that as it is used by me, and with respect unto its end, I will defend it against him and all his co-partners, whilst the Scripture may be 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 331triflings, I shall accept from him the kindness of an obligation to so much patience as is necessary unto the perusal of the ensuing leaves, wherein I am concerned.
First, p. 202, he would pick something, if he knew what,
out of my quotations of
332Hence he leaps to p. 64 of my book, thence backwards to p. 53, and then up and down, I know not how nor whither. He begins with p. 64:[1] — “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 contradiction, that by the graces of his person, he meant neither the excellencies 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 mediator from the graces of his person as God and man, when there are no personal graces in Christ but what belong to his Deity or his humanity?”
I am sufficiently satisfied that he neither knows where he
is nor what he doth, or hath no due comprehension of the things he treats
about. That which he opposeth, if he intend to oppose any thing by me
asserted, is, that whereas Christ is God, the essential properties of his
divine nature are to be considered as the formal motive unto, and object
of, faith, love, and obedience; and whereas he is man also, his
excellencies, in the glorious endowment of his human nature, with his
alliance unto us 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 determinations 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 enunciation, be ascribed unto either nature, though nothing be
so but what formally belongs unto one of them, or is the necessary
consequent and exurgency of their union. See
But he will now discover the design of all these things, and afterward make it good by quotations out of my book. The first he doth, p. 203, and onwards: “But whatever 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 person just as we do water out of a conduit, or a gift and largess from a prince, — that it flows to us from our union to his person; and therefore they dress up the person of the Mediator with all those personal excellencies and graces 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 religion, or intercession for us, these serve as personal graces: so that all our hopes may be built, not on the gospel covenant, but on the person of Christ. So that the dispute now lies between the person of Christ and his gospel, — which must be the foundation of our hope, — which is the way to life and happiness.”
First, We do consider and believe that Christ saves 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 in
those distinct ways wherein they are capable of being received; and let him
be anathema who believes otherwise. Only,
whether his putting of grace and salvation into the same way of reception
334belong unto his accuracy in expressing his own sentiments, or
his ingenuity in the representation of other men’s words, I leave
undetermined. The similitudes 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 unto all holy
obedience: and, if it be denied by him, he stands anathematised by sundry
councils of the ancient church. We say not, that we receive it as “water
out of a conduit,” which is of a limited, determined capacity; whereas we
say, the person of Christ, by reason of his Deity, is an immense, eternal,
living spring or fountain of all grace. And when God calls himself a
“fountain of living water;” and the Lord Christ calls his Spirit
communicated to believers “living water” (under which appellation 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
sufficiently set forth the freedom and bounty of Christ in the
communication of them unto sinners; and wherein else it offends, let him
soberly declare, if he can. This is the charge upon us in point of faith
and judgment; which, in one word, amounts to no more but this, — that we
are Christians: and so, by the grace of 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 principles, which, by their
repetition, he hath exposed to scorn: “And therefore they dress up,” etc.
What doth this poor man intend? 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
description it gives of him, — is here called, “Dressing up the person of
the Mediator with all those personal graces that may make him a fit
Saviour.” The preparation of the person of Christ to be a fit and meet
Saviour for sinners, which he profanely compares to the dressing up of ―,
is the greatest, most glorious, and admirable effect that ever infinite
wisdom, goodness, power, and love wrought and produced, or will do so unto
eternity. And those on whom he reflects design nothing, do nothing in this
matter, but only endeavour, according to the measure of the gift of Christ
which they have received, to declare and explain what is revealed and
taught in the Scripture 335thereof; 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 diligence, 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 in these
things from the Scripture, and to the same end for which they are therein
revealed? Is this, with any evidence of sobriety, to be traduced as a
“ransacking the boundless perfections of the divine nature, to dress up the
person of the Mediator”? Is he a Christian, or doth he deserve that name,
who contemns or despiseth the consideration of the properties of the divine
nature in the person of Christ (see
“To make this appear, I shall consider that account which
Dr Owen[title="Owen, John"] gives us of the personal graces and
excellencies of Christ, which 337in general consist in three
things:— First, His fitness to save, from the grace of union, and the
proper and necessary effects thereof. Secondly, His fulness to save, from
the grace of communion, or the free consequences of the grace of union.
And, thirdly, His excellency to endear, from his complete suitableness to
all the wants of the souls of men. First, That he is fit to be a Saviour,
from the 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
partaking of our nature: and so becomes a days-man or umpire between both.
Now, though this be a great truth, that the union of the divine and human
nature in Christ did excellently qualify him for the office of a mediator,
yet this is the unhappiest man in expressing and proving it that I have met
with. For what an untoward representation is this of Christ’s mediation,
that he came to make peace by laying his hands on God and men, as if he
came to part a fray or scuffle: and he might as well have named
To what end it is that he 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 “the
unhappiest man in expressing and proving it that ever he met with.” It is
evident enough to me, that he hath not met with many who have treated of
this subject, or hath little understood those he hath met withal; so that
there 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 own unhappiness also, in having fallen under a diversion
from better employments by such sad and woeful impertinencies. But being
at once charged with both these misadventures, — untowardness in
expression, 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 his directions, for my company’s
sake. No man, who hath once consulted the writings of the ancients on this
subject, can be a stranger unto χάρις
ἑνώσεως, 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 behind; for,
“What an untoward representation 338is this of Christ’s
mediation, that he came to make peace by laying his hands on God and men,
as if he came to part a fray or scuffle.” My words are, “The uniting of
the natures of God and man in one person, made him fit to be a Saviour to
the uttermost. He laid his hand upon God, by partaking of his nature,
His ensuing pages are taken up, for the most part, with the
transcription 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 restore
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 desire he would answer what is written by
myself in another discourse, in the refutation of this sole moral operation
of grace, and the assertion of another way of the communication of it unto
us. Leave fooling, and “the unhappiest man in expressing himself that ever
I met with” will not do it; he must betake himself to another course, if he
intend to engage into the handling of things of this nature. He adds,
whereas I had said, “ ‘The grace of the promises’ (of the person of Christ
you mean):” I know well enough what I mean; but the truth is, I know not
well what he means; nor whether it be out of ignorance that he doth indeed
fancy an opposition between Christ and the promises, that what is ascribed
unto the one must needs be derogated from the other, when the promise is
but the means and instrument of conveying the grace of Christ unto us; or
whether it proceeds from a real dislike that the person of Christ — that
is, Jesus Christ himself — should be esteemed of any use or consideration
in religion, that he talks at this rate. But from whence ever it 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 I have
somewhere 340used that expression, whence it is reflected on; but
he quotes not the place, and I cannot find it. I shall therefore only at
present tell him, as (if I remember alight) I have done already, that I
will not come to him nor any of his companions to learn to express myself
in these things; and, moreover, that I 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 reasoning; nor have I any
inducement whereunto from any thing that as yet I have seen in their
writings. It also troubles him, p. 208, that whereas I know how unsuited
the best and most accurate of our expressions are unto the true nature and
being of divine things, as they are in themselves, and what need we have to
make use of allusions, and sometimes less proper expressions, to convey a
sense of them unto the minds and affections of men, I had once or twice
used that ἐπανόθωσις, “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,
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 for grace and mercy by faith and repentance. And on supposition that
this was my sense, as he cannot deny it to be, I add only, in answer, that
this his profane scoffing at it, is that which reflects on Christ and his
gospel, and God himself and his word; which must be accounted for. See
I 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 consider this boundless grace in Christ as mediator, but considered it as in him who is mediator; and so the divine nature, with all its properties, are greatly to be considered in him, if the gospel be true. But, secondly, It is untrue that Christ, as mediator, is only the minister of grace, and not the fountain of it; for he is mediator as God and man in one person. Thirdly, To suppose an exemption of the person of the Father from being 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 Father, full of grace and truth.” But the especial relation of grace unto the Father, as sending the Son; unto the Son, as sent by him and incarnate; 342and unto the Holy Spirit, as proceeding from and sent by them both, I have elsewhere fully declared, and shall not in this place (which, indeed, will scarce give admittance unto any thing of so serious a nature) again insist thereon. Fourthly, The opposition which he would again set between Christ and the gospel is impious in itself; and, if he thinks to charge it on me, openly false. I challenge him and all his accomplices to produce any one word out of any writing of mine that, from a plea or pretence of grace in Christ, should give countenance unto any in the neglect of the least precept given or duty required in the gospel. And notwithstanding all that I have said or taught concerning the boundless, bottomless grace and mercy of Christ 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 covenant, loves us into heaven. This is an excellent love, indeed, which doth all for us, and leaves nothing for us to do. We owe this discovery to an 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 therefore, I say, there is great reason for sinners to fetch their comforts not from the gospel, but from the person of Christ, which as far excels the gospel as the gospel excels the law.”
I do suppose the expressions mentioned are, for the 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 343that hath an acquaintance with Christ’s person; which is now grown so common and trite an expression, that were it not condited unto some men’s palates by its profaneness, it would argue a great barrenness in this author’s invention, that can vary no more in the topic of reviling. It had been well if his 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, Βούλεσθαί τινι ἃ οἴεται ἀγαθά, καὶ τὸ κατὰ δύναμιν πρακτικὸν εἶναι τούτων. 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 necessity of our obedience, he may do well to abstain a little from writing, until he is better informed. But saith he, “This is an excellent love, indeed, which doth all for us, and leaves us nothing to do.” But who told him so? who ever said so? Doth he think that if our life, grace, holiness, glory, be from the love of Christ originally causally, by virtue of his divine, gracious operations in us and towards us, that there is no duty incumbent on them who would be made partakers of them, or use or improve them unto their proper ends? Shall we, then, to please him, say that we have neither life, nor grace, nor holiness, nor glory, from the love of Christ; but whereas most of them are our own duties, we have them wholly from ourselves? Let them do so who have a mind to renounce Christ and his gospel; I shall come into no 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 administration of strength against temptations? nothing as to supplies 344of grace, in the increase of faith, love, and obedience, etc.? This ignorance or profaneness is greatly to be bewailed, as his ensuing scoff, repeated now usque ad nauseam, about an opposition between Christ and his gospel, is to be despised. And if the Lord Christ hath no other love but what this man will allow, the state of the church in this world depends on a very slender thread. But attempts of this nature will fall short enough of prevailing with sober Christians to forego their faith and persuasion, — that it is from the love of Christ that believers are preserved in that condition wherein he doth and will approve of them. Yea, to suppose that this is all the grace of the gospel, that whilst men are good Christ loves them, and when they are bad he hates them (both which are true); and farther, that he doth by his grace neither make them good, nor preserve them that are so made, — is to 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 holiness into us? For it is a little odd, first to love us into sin and death, that then he may love us into life and holiness: which, indeed, could not be, if this love of God were always so unchangeable and fruitful as this author persuades us it is now; for if this love had always loved life and holiness into us, I cannot conceive how it should happen that we should sin and die.”
It is well if he know what it is that he aims at in these
words; I am sure what he says doth not in the least 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 encouragement 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 becomes his nature, yet it is
not necessarily determined on any object, nor limited as unto the nature,
degrees, and effects of it. He loves whom he pleaseth, and 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 345counsel of his will. Some he loves
only as to temporal and common mercies, some as to spiritual grace and
glory; for he hath mercy on whom he will have mercy. Wherefore it is no
way contrary unto, and inconsistent with, the 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 degrees 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 profound apprehension. The reader,
therefore, if he please, may take notice, that the love which I intend, and
whereunto I ascribe those properties, is the especial love of God in Christ
unto the elect. Concerning this himself says, that he loves them with an
everlasting love, and therefore “draws them with loving-kindness,”
His own account of the love of God succeeds. P. 211, “Not that I deny that the love of God is eternal, unchangeable, fruitful; that is, that God was always good, and always continues good, and manifesteth his love and goodness in such ways as are suitable to his nature, which is the fruitfulness of it: but then, the unchangeableness of God’s love doth not consist in being always determined to the same object, but that he always loves for the same reason; that is, that he always loves true virtue and goodness, wherever he sees it, and never ceases to love any person till he ceases to be good: and then the immutability of his love is the reason why he loves no 346longer; for should he love a wicked man, the reason and nature of his love would change. And the fruitfulness of God’s love, with respect to the methods of his grace and providence, doth not consist in procuring what he loves by an omnipotent and irresistible power; for then sin and death could never have entered into the world: but he governs and doth good to his creatures, in such ways as are most suitable to their natures. He governs reasonable creatures by principles of reason, as he doth the material world by the necessary laws of matter, and brute creatures by the instincts and 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 persons are the objects of God’s eternal love, as well as things and qualifications are of his approbation; or, that he loves some persons with an 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 unchangeably approves of what is good in any, or of the obedience of his creatures, and disapproves or hates sin, condemning it in his law, [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 meantime, 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 trifling impertinencies. His next reflection is on the manner of God’s operations in the communication of grace and holiness; which, he says, is “not by omnipotent and irresistible power,” — confirming his assertion by that consideration, that then sin and death could never have entered into the world; which is resolved into another sweet supposition, that God must needs act the same power of grace towards all men, at all times, under each covenant, whether he will or no. But this it is to be a happy disputant, — all things succeed well with such persons which they undertake. And 347as 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 “governs reasonable creatures by principles of reason,” is so weak in this case, and impertinent, that it deserves no consideration; for all the operations of divine grace are suited unto the rational constitution of our beings, neither was ever man so wild as to fancy any of them such as are inconsistent with, or do offer force unto, the faculties of our souls in their operations. Yea, that which elevates, aids, and assists our rational faculties in their operations on and towards their proper objects, which is the work of efficacious grace, is the principal preservative of their power and liberty, and can be no way to their prejudice. And we do, moreover, acknowledge that those proposals which are made in the gospel unto our reason, are eminently suited to excite and prevail with it unto its proper use and exercise in compliance with them. Hence, although the habit of faith, or power of believing, be wrought in us by the Holy Ghost, yet the word of the gospel is the cause and means of all its acts, and the whole obedience which it produceth. But if by “governing reasonable creatures by principles of reason,” he intends that God deals no otherwise by his grace with the souls of men, but only by proposing objective arguments and motives unto a compliance with his will, without internal aids and assistance of grace, it is a gross 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 perfection and excellency of his religion, as being the most perfect and complete declaration of the will of God, and the most powerful method of the divine wisdom for the reforming of the world, as it prescribes the only 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
348us in that degree as is necessary for us, and in proportion
unto his 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[title="Hammond, Dr Henry"] on
The remaining discourse of this chapter consisteth of two
parts:— First, An attempt to disprove any communication of real internal
grace from the Lord Christ unto believers for their sanctification;
Secondly, An endeavour to refute the imputation of his righteousness unto
us for our justification. In the first he contends that all the fulness of
grace and truth said to be in Christ consists either in the doctrine of the
gospel or in the largeness of his church. In the latter, that faith in
Christ is nothing but believing the gospel, and the authority of Christ who
revealed it; and by yielding obedience thereunto, we are justified before
God, on the account of an internal inherent righteousness in ourselves.
Now, these are no small undertakings; the first of them being expressly
contrary to the sense of the catholic church in all ages (for the Pelagians
and the Socinians are by common agreement excluded from an interest
therein); and the latter of them, contrary to the plain confessions of all
the reformed churches, with the constant doctrine of this church of
England: and therefore we may justly expect that they should be managed
with much strength of argument, and evident demonstration. But the
unhappiness of it is (I will not say his, but ours), that these are not
things which our author as yet hath accustomed himself unto; and I cannot
but say, that to my knowledge I never read a more weak, loose, and
impertinent discourse, upon so weighty subjects, in my whole life before:
he must have little to do, who can afford to spend his time in a particular
examination of it, unless it be in the exposition of those places which are
almost verbatim transcribed out of Schlichtingius[title="Schlichtingius, Jonas"].[1] Besides, for the
first truth which he opposeth, I have confirmed it in a discourse which I
suppose may be made public before this come to view, beyond what I expect
any sober reply unto from him. Some texts of Scripture that mention a
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
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 first promise that was given concerning him was, that he should save sinners from all their wants, evils, and miseries, that might, did, or could befall them by the entrance of sin. But thus it falls out, when men will be talking of what they do not understand. Again, he adds how he hath “explained the Scripture metaphors whereby the union between Christ and Christians is represented; but that these men, instead of explaining of those metaphors, turn all religion into an allegory.” But what if one should 351now tell him, that his explanation of these metaphors is the most absurd and irrational, and argues the most fulsome ignorance of the mystery of the gospel, that can be imagined; and that, on the other side, those whom he traduceth do explain them unto the understanding and experience of all that believe, and that in a way suited and directed unto by the Holy Ghost himself, to farther their faith, obedience, and consolation? As far as I perceive, he would be at no small loss how to relieve himself under this censure. The first thing he begins withal, and wherein, in the first place, I fall under his displeasure, 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, whereby we devote ourselves to his service, these men call that consent and contract, which make up the marriage betwixt Christ and believers. Christ takes us for his spouse, and we take Christ for our husband, and that with all the solemnities of marriage, except the ring, which is left out as an antichristian ceremony; Christ saying thus, ‘This is that we will consent unto, that I will be for thee, and thou shalt be for me, and not for another.’ Christ gives himself to the soul with all his excellencies, righteousness, preciousness, graces, and eminencies, to be its saviour, head, and husband, — to dwell with it in this holy relation; and the soul likes Christ for his excellencies, graces, suitableness, far above all other beloveds whatsoever, and accepts of Christ by the will for its husband, lord, and saviour. And thus the marriage is completed; and this is the day of Christ’s espousals, and of the gladness of his heart. And now follow all mutual conjugal affections; which, on Christ’s part, consist in delight, valuation, pity, compassion, bounty; on the saints’ part, in delight, valuation, chastity, duty. But I have already corrected this fooling with Scripture metaphors and phrases.”
It might, perhaps, not unbecome this author to be a little more sparing of his correction, unless his authority were more than it is, and his skill, also, in the management of it; for at present those whom he attempts upon are altogether insensible of any effects of his severity. But whereas he seems much at a loss how to evidence his own wisdom any other way than by calling them fools with whom he hath to do, it is sufficient to plead his excuse. But what is it that he is here so displeased at, as unfit for a man of his wisdom to bear withal, and therefore calls it “fooling?” Is it that there is a conjugal relation between Christ and the church? — that he is the bridegroom and husband of the church, and that the church is his bride and spouse? — that he becomes so unto it by a voluntarily, 352gracious 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, or that the church gives up itself in chaste and holy obedience unto him as her spouse? or is it my way and manner of expressing these things wherewith he is so provoked? If it be the latter, I desire he would, for his own satisfaction, take notice that I contemn his censures, and appeal to the judgment of those who have more 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. Indeed, 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 nature of this relation between Christ and the church, — wherein really and truly it doth consist; what it is the Scripture instructeth us in thereby; what is that love, care, and tenderness of Christ, which it would have us thence to learn; and what is our own duty with respect thereunto, together with the consolation thence arising: the whole of this work is already discharged in that discourse which these impertinent cavils are raised against, and that suitably to the sense of the church in all ages, and of all sound expositors of those very many places of Scripture which I have urged and insisted on to that purpose. Let him, if he please, a little lay aside the severity of his corrections and befooling of men, and answer any material passage in the whole discourse, if he be able; or discover any thing in it not agreeable to the analogy of faith, or the sense of the ancient church, if he can. And though he seem, both here and in some of his ensuing pages, to have a particular contempt of what is cited or improved out of the book of Canticles to this purpose; yet, if he either deny that that whole book doth mystically express the 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 antiquity and learning will exercise the utmost of his confidence in calling them fools for their pains.
From hence for sundry pages he is pleased to give me a little respite, whilst he diverts his severity unto another; unto whose will and choice what to do in it I shall leave his peculiar concern, as knowing full well how easy it is for him to vindicate what he hath written on this subject from his impertinent exceptions, if he please. 353In the meantime, if this author supposeth to add unto the reputation of his ingenuity and modesty by assaulting with a few pitiful cavils a book written with so much learning, judgment, and moderation, as that is which he excepts against, not daring in the meantime to contend with it in any thing of the expository or the argumentative part of it, but only to discover a malevolent desire to obstruct the use which it hath been of, and may yet farther be, to the church of God, — I hope he will not find many rivals in such a design. For my part, I do suppose it more becoming Christian modesty and sobriety, where men have laboured according to their ability in the explication of the mysteries of Christian religion, and that with an avowed intention to promote 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 expressions as either we do not like, or hope to pervert and abuse to their disadvantage.
P. 296, he returns again to my discourse, and fiercely pursues it for sundry leaves, in such a manner as becomes him, and is usual with him. That part of my book which he deals withal, is from p. 176[1] unto p. 187; and if any person of ingenuity and judgment will be pleased but to peruse it, and to compare it with this man’s exceptions, I am secure it will need no farther vindication. But as it is represented in his cavilling way, it is impossible for any man either to conceive what is the true design of my discourse, or what the arguments wherewith what I assert is confirmed; which he doth most unduly pretend to give an account of: for he so chops, and changes, and alters at his pleasure, going backwards and forwards, and that from one thing to another, without any regard unto a scholastic or ingenuous debate of any thing that might be called a controversy, merely to seek out an appearance of advantage to vent his cavilling exceptions, as no judgment can rationally be made of his whole discourse, but only that he had a mind to have cast aspersions on mine, if he had known how. But such stuff as it is, we must now take the measure of it, and consider of what use it may be. And first he quotes those words from my book, “That Christ fulfilled all righteousness 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 law is reckoned to us.” He adds, “This is well said, if it were as well proved. And because this is a matter of great consequence, I shall first examine those reasons the doctor alleges to prove that Christ 354fulfilled all righteousness, as he was mediator, in their stead whose mediator he was.”
These assertions are gathered up from several places in my
discourse, though p. 182[1] 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 book itself; and for those
who shall refuse a compliance with 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 in the places where it is asserted, and that with 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 mediator, 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 fulfilled 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 between two differing parties, to
accommodate the difference; but it was never heard of yet, that it was the
office of a mediator to perform the terms and conditions himself. Moses
was the mediator of the first covenant,
I yet suppose that he observed not the inconsistencies of this discourse, and therefore shall a little mind him of them, although I am no way concerned in it or them. For, first, He tells us, that “a 355mediator is one who interposeth between two differing 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 describe 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 argue from the general nature of the office of a mediator the work of mediation in this matter; when that which they do intend 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 gathering up sayings, backward and forward in my discourse, to make some advantage to his purpose, and hopes that he is arrived at no less success than a discovery of I know not what contradictions in what I have asserted. As I said before, so I say again, that I refer the determination and judgment of this whole matter unto any one who will but once read over the discourse excepted against. But for his part, I greatly pity him, as really supposing him at a 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 explained, in my exercitations unto the second part of the Exposition of the Epistle to the Hebrews[title="Owen, John: 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 he could not have righteously suffered in any kind. And the following trivial exception of this author, about the obligation on us to lay down our lives for the 356brethren, is meet for him to put in, seeing we are not obliged so to die for any one as Christ died for us. Was Paul 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 communicated unto us, but the latter obedience itself is imputed unto us; and [I] have proved it by those arguments which this man doth 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 fills up his pages with, seeing it is but little in them which he excepteth against; and whoever pleaseth, may consult them at large in the places from whence they are taken; or, because it is not easy to find them out singly, they are so picked up and down, backwards and forwards, curtailed and added to at pleasure, any one 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, methinks, 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 possibly 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 heedful, and with attention read the writings of other men, that he might understand them before he comes to make such a bluster in his opposition to them: for I had told him plainly, that though there was a peculiar law of mediation, whose acts and duties we had no obligation unto, yet the Lord Christ, even as mediator, was obliged unto, and did personally perform, all the duties of obedience unto the law of God whereunto we were subject and obliged, p. 181,[1] sec. 14. And 357it 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 troubling 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 peculiar exercise; and what our Lord Jesus Christ did in the fulfilling of all righteousness in the circumstances and relations wherein he stood, may be imputed to us for our righteousness in all our relations, every act of duty and sin in them respecting the same law and principle. And hereon all his following exceptions for sundry pages, wherein he seems much to have pleased himself, do fall to nothing, as being resolved into his own mistakes, if he doth not 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 mediator which did not belong to the laws of his mediation;” which, in what sense he did so, is fully explained in my discourse. And I am apt to guess, that either he is deceived or doth design to deceive, in 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 mediator, he was made subject unto. And if he neither doth nor will understand these things when he is told them, and they are proved unto him beyond what he can contradict, I know no reason why I should trouble myself with one that 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 forgiveness, but leave him to exercise the utmost of his severity, so I despise his ridiculous attempts to represent contradictions in my discourse, p. 306; all pretences whereunto are taken from his own ignorance, or feigned in his imagination. Of the like nature are all his ensuing cavils. I desire no more of any reader, but to peruse the places in my discourse which he carps at, and if he be a person of ordinary understanding in these things, I declare that I will stand to 358his censure and judgment, without giving him the least farther intimation of the sense and intendment of what I have written, or vindication 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 antecedent choice, otherwise than it is with those who are inevitably subject unto it by natural generation under it; as also, that the hypostatical union, in the first instant whereof the human nature was fitted for glory, might have exempted him from the obligation of any outward law whatever, — whence it appears that his consequential obedience, though necessary to himself, when he had submitted himself unto the law (as, “Lo, I come to do thy will, O God”), was designedly for us; — he miserably perplexeth himself to abuse his credulous readers with an apprehension that I had talked, like himself, at such a rate of nonsense as any one in his wits must needs despise. The meaning and sum of my discourse he would have to be this, p. 308, “That Christ had not been bound to live like a man, had he not been a man,” with I know not what 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 unto, and in the same instant wherein he was made of a woman, was made also under the law, whence obedience unto it became necessary unto him,” — the man feigns I know not what contradictions in his fancy, whereof there is not the least appearance in the words unto any one who understands the matter expressed in them. And that the assumption of the human nature into union with the Son of God, with submission unto the law thereon to be performed in that nature, are distinct parts of the 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, with 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 impertinencies is shameful. To whom, I pray, is it a favour, or what doth the man intend by such a senseless scoff? Is there any 359word in my whole discourse intimating that God might not in a state of innocence give what positive laws he pleased unto innocent persons, as means and ways to express that obedience which they owed into the law of creation? The task wherein I am engaged is so fruitless, so barren of any good use, in contending with such impertinent effects of malice and ignorance, that I am weary of every word I am forced to add in the pursuit of it; but he will yet have it, that “an innocent person, such as Christ was absolutely, may be obliged for his own sake to the observation of such laws and institutions as were introduced by the occasion of sin, and respected all of them the personal sins of them that were obliged by them;” which if he can believe, he is at liberty, for me, to persuade as many as he can to be of his mind, whilst I may be left unto my own liberty and choice, yea, to the necessity of my mind, in not believing contradictions. And for what he adds, that I “know those who conceit themselves above all forms of 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 something which had looked like an answer to an argument, had he well laid the foundation of his procedure: for that position which he designeth the confutation of is thus laid down by him as mine, “There can be no reason assigned of Christ’s obedience unto the law, but only this, that he did it in our stead;” whereas my words are, “That the end of the active obedience of Christ cannot be assigned to be that he might be fit for his death and oblation.” And hereon what is afterward said against this particular end, he interprets as spoken against all other ends whatever, instancing in 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 wilful mistake is sufficient to give occasion to combat his own imaginations for two or three pages together. P. 314, he pretends unto the recital of an argument of mine for the imputation of the righteousness of Christ, with the like pretence of attempting an answer unto it; but his design is not to manage any controversy with me, or against me, but, as he phraseth it, to expose my mistakes. I cannot, therefore, justly expect from him so much as common honesty will require, in case the real handling of a controversy in religion had been intended. But his way of procedure, so far as I know and understand, may be best suited unto his design. In this place, he doth neither fairly nor truly report my words, nor 360take the least notice of the confirmation of my argument by the removal of objections whereunto it seemed liable, nor of the reasons and testimonies whereby it is farther proved; but, taking out of my discourse what expressions he pleaseth, putting them together with the same rule, he thinks he hath sufficiently exposed my mistakes, — the thing he aimed at. I have no more concernment in this matter but to refer both him and the reader to the places in my discourse 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 determine 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 railing, 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[1] of my book he retires, upon his new triumph, unto p. 176,[1] as hoping to hook something from thence that might contribute unto the furtherance of his ingenious design, although my discourse 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 but what we are said to do it with him; we are crucified with him, we are dead with him, buried with him, quickened together with him. In the actings of Christ there is, by virtue of the compact 361between him, as mediator, and the Father, such an assured foundation laid, that by communication of the fruit of these actings unto those in whose stead he performed them, they are said, in the participation of these fruits, to have done the same things with him. But he is quite out in the reason of these expressions, which is not that we are accounted to do the same things which Christ did, — for the things here mentioned belong to the peculiar office of his mediation, which he told us before were not reckoned as done by us, — but because 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 conformity 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 rise unto a new life. 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 will be much more evident unto every one that shall cast an eye on that discourse. But the design of this confused rambling I have been forced now frequently to give an account of, and shall, if it be possible, trouble the reader with it no more. The present difference between us, which he was ambitious to represent, is only this, that whereas it seems he will allow that those expressions of our being “crucified with Christ, dead with him, buried with him, quickened with him,” do intend nothing but only our doing of something like unto that which Christ did; I do add, 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 catholic church of Christ on my side, and am very little concerned in the censure of this person, that I am “quite out in the reason of these 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
First. I desire to know whether this author will abide by what he asserts, as his own judgment, in opposition unto what he puts in his exception against in my discourse:— P. 320, “All the influence which the 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 would 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 reconciliation of his assertion to common sense, or the fundamental principles 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 transgressions under the first covenant, whereby the whole consideration of his satisfaction and of redemption, properly so called, is excluded; that there is no consideration to be had of his purchase of the inheritance of grace and glory, with many other things of the same importance; and that the gospel, or the doctrine of the gospel, is the new covenant (which is only a perspicuous declaration of it), are things that may become these new sons of the church of England, which the elder church would not have borne withal.
Secondly. The reader may take notice, that in some other discourses of mine now[1] published, which were all of them finished before I had the advantage to peruse the friendly and judicious animadversions of this author, he will find most of the matters which 363he excepts against both cleared, proved, and vindicated, and that those principles which he directs his opposition against are so established, 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. That 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 apparently 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 plausible countenance or strenuous defence be given unto them. And as for what he aimeth at, I know well enough where to find the whole of it, handled with more civility and appearance of reason; and therefore, when I am free, or resolved to treat concerning them, I shall do so in the consideration of what is taught by his authors and masters, and not of what he hath borrowed from them.
Fourthly. I shall assure the reader, that as a thousand of such trifling cavillers or revilers, as I have had some to deal withal, shall neither discourage nor hinder me in the remaining service which I may have yet to fulfil, in the 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 nonconformists (under which pretence they openly, and as yet securely, scorn and deride them, when they are all of them the avowed doctrines of all the reformed churches, and of this of England in particular); and if they think it not meet to oppose themselves and endeavours unto those writings which have been composed and published 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 believers, as it is fit they should be; I do suppose that, at one time or other, from one hand or another, they may meet with some such discourse, concerning justification and the imputation of the righteousness 364of 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.
Indexes
Index of Scripture References.
Genesis
1:1 1:1 1:1 1:26 1:31 1:31 2:17 3 3 3:5 3:8 3:8-9 3:15 3:15 3:15 3:15 3:17-18 3:17-19 4:1 5:22 5:29 8:21 8:21 8:21 11:3 12:3 15:1 15:2 17:1 17:1 17:1 18:25 18:32 18:32 19:24 21:10 27:27 27:27 31:39-40 33:13 39:9 39:21 41:37 42:15 45:26-27 49:5 49:8-9 49:9 49:10 49:12 49:12
Exodus
9:16 12:5 12:7 14:15 15:11 19:18-20 20:6 20:19 20:19 28:11-12 28:29 28:38 28:38 30:23-25 33:18-19 33:22 34:6-7 34:6-7 34:6-7 34:6-7
Leviticus
Numbers
14:33 19:18 21:5 24:17 24:17 24:19 28:3
Deuteronomy
4:7-8 4:11 5:10 5:25 6:4-5 7:6-8 10:12 11:1 11:12 11:13 13:3 18:15-20 18:16 18:18 19:15 20:17 27:26 27:26 32:10 33:3
Joshua
1 Samuel
2 Samuel
2 Kings
1 Chronicles
Ezra
Nehemiah
Esther
Job
1:6 1:6 4:18 5:12-14 6:4 9:31 9:33 11:7-9 14:4 14:4 15:15 16:20 21:7 22:2-3 22:24 28:5-6 35:5-8 38:7 38:7 42:5-6
Psalms
1:5 2:1-9 2:3-4 2:6 2:7 2:7 2:8 2:8 2:8-9 2:12 2:12 4:6-7 4:6-7 4:6-8 5:4-5 5:4-6 5:5-6 6:6 13:1 16:3 16:3 17:8 18:1 19:10 19:11 19:11 20:5 21:3 21:5-6 22:1 22:1 22:1 23:1 23:1 23:1 23:5-6 25:14 27:9 30:7 31:16 31:23 32:1 33:10 37:7 38:3-5 39:11 40:6-7 40:7-8 40:7-8 40:8 40:8 40:8-12 42:4 45:2 45:2 45:2 45:2 45:2 45:3-4 45:5 45:6 45:7 45:8 45:9-14 49:7-8 51 51:4 51:7 51:10 51:11-12 58:11 58:11 62 63:3 67:1 68:17 68:18 68:18 72:8 73:2-4 73:25 73:25 78:35-37 81:12 84:11 87:6 88:14 89:19 89:19 89:19-25 89:26 97:7 97:10 102:25 103:9 103:13 103:13 104 104:24 110:1 110:1-3 110:5 110:6 113:6 116:1 116:1 116:7 119 119:36 119:45 119:49 119:135 119:137 130:3 133:2 139:7-8 139:11-12 147:11 149:4
Proverbs
1:9 1:22 1:23 1:31 3:13-15 3:22 3:34 8 8:21 8:22 8:22-23 8:22-30 8:23 8:30 8:30 8:30 8:30 8:31 8:31 8:31 8:31 9:1-5 9:1-5 9:2 9:2 23:26 27:7 28:9 30:2-4 30:16 31:6-7
Ecclesiastes
Song of Solomon
1 1:2 1:3 1:3 1:3 1:7 1:15 1:15 1:15-16 2:1 2:1 2:1 2:1-7 2:1-7 2:2 2:2 2:2 2:3 2:3 2:4 2:5 2:6 2:7 2:7 2:7 2:14 2:14 2:16 2:16 3:1-3 3:1-5 3:2 3:3 3:4-5 3:6-11 3:11 3:11 3:11 3:11 4:1 4:7 4:7 4:8 4:10 4:12 4:12-14 4:16 5 5:1 5:1 5:1 5:1 5:2 5:7 5:9 5:9 5:9 5:9 5:9-16 5:9-16 5:10 5:10 5:10 5:10 5:10-16 5:10-16 5:11 5:11-13 5:12 5:13 5:14 5:15 5:16 5:16 5:16 6:1 7:5 7:10 8:5 8:6 8:6 8:6 8:6-7 8:14
Isaiah
1:18 2:21 4:2 4:2 4:2 4:3-4 4:3-4 4:4-5 5:2 6:1-4 6:2 6:5 7:14 8:9-10 8:17 8:17 9:6 9:6 9:6 9:6 9:6 9:6 9:6 9:7 11:1 11:1 11:2-3 11:2-3 11:4 19:11-14 23:10 25:4 25:6 25:6 26:3 26:20 26:21 27:2-3 28:5 28:12 28:29 29:14 30:18 32:1-2 32:2 32:2 32:2 32:15 33:9 33:13-14 33:14 33:14 33:14 33:14 33:14 33:14 33:14-15 33:15-16 34:8 34:8 35 35:2 35:4 35:8 35:8 38:14 38:14 40:3 40:9 40:11 40:11 40:11 40:27-29 41:8 42:1 42:1 42:1 42:6 42:6 42:6 42:7 42:16 42:19 42:19 43:2-3 43:3-4 44:3 44:6 45:14-15 45:22 45:22 45:23 45:24 45:24 45:24 45:24 45:24 45:24-25 45:24-25 45:24-25 46:10 47:10 48:12 48:16 49:8 49:9 49:9 49:15-16 49:15-16 49:25 50:5-9 50:10 52:2 52:5-6 52:14 52:14 53 53:1-5 53:2 53:2 53:5 53:5-6 53:5-6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:10 53:10 53:10 53:10 53:10-11 53:11-12 53:11-12 53:11-12 53:12 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:4-5 54:5 54:5 54:9 54:11-14 55:1 55:4 55:7 55:7 56:6 56:7 57:10 57:17 57:18 57:20-21 57:20-21 59:16-17 59:21 60:1 60:21 61:1 61:1 61:1 61:1 61:1-3 61:2 61:3 61:10 61:10 62 62:3 62:5 62:5 62:5 62:5 63:1-3 63:1-6 63:3 63:3 63:4 63:9 63:9 63:9 63:10 63:10 63:16 64:6 64:6 64:6 65:10 66:3 66:13 66:13
Jeremiah
2:5 2:21 2:22 8:9 10:9 10:10 12:1 13:23 17:5-6 17:8 17:10 22:24 22:28 23:5 23:5-6 23:6 23:6 23:6 23:6 23:6 23:6 31:3 31:3 31:3 31:3 32:39-40 33:15 49:7
Lamentations
Ezekiel
9:4 11:19 11:19 11:19 13:9 16 16:1-14 16:4 16:6 16:14 16:25 18:20 18:31 28:13 28:24 34:4 34:23 36:26 36:26 36:27
Daniel
2:38 2:44 3:25 7:9 7:10 7:13-14 7:27 9:24 9:24 9:24 9:24 9:26
Hosea
2:19-20 3:3 3:3 3:3 7:14 8:8 10:1 11:9 14:3 14:3 14:4
Amos
Obadiah
Jonah
Micah
5:2 5:4 5:4 5:7-8 5:8 6:6-7 6:6-7 6:6-7 7:4 7:18
Habakkuk
1:13 1:13 1:13 1:13 1:13 1:13 2:1-4 3:6 3:16
Zephaniah
Haggai
Zechariah
1:11 1:12 1:12 2:8 2:8-9 2:12 3:1 3:3-5 3:3-5 3:8 3:9 4:7 6:12 6:13 9:10 9:11 12:10 12:10 12:10 12:10 13:1 13:1 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7
Malachi
1:6 1:6 1:6 1:6 1:6 1:10 1:14 3:1 3:1 3:1 3:6 3:6 3:6 3:6 3:6 4:2 4:2 4:2 4:2
Matthew
1:1 1:1 3:14-15 3:15 3:15 3:15 3:15 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 5:6 5:12 5:12 5:16 5:16 5:16 5:16 5:16 5:17 5:45 5:45 5:48 5:48 6:1 6:4 6:6 6:6 6:8 6:12 6:29 6:29 7:21 8:25-27 10:28 10:37 10:41 10:41 11:25 11:25 11:25-26 11:25-26 11:25-26 11:27 11:27-28 11:28 11:28 11:28 12:49-50 12:50 13:45-46 13:45-46 13:45-46 16:16 16:16 17:2 17:5 17:5 18:23-24 18:23-27 19:17 20:28 20:28 20:28 20:28 22:3 22:8 22:32 22:37 22:45 23:10 23:37 25:35 25:41-46 25:41-46 25:42-43 25:42-43 26:37-38 26:37-38 26:39 27:51 28:18 28:18 28:18 28:19 28:19 28:20 28:20 28:20
Mark
9:3 14:33 14:33-34 15:33-34 16:15
Luke
1:3 1:16-17 1:35 1:35 1:35 1:35 1:35 1:35 1:77 1:78 1:78 1:79 2:11 2:11 2:30-31 2:34 2:40 2:52 2:52 3:23 3:38 4:18 4:18-19 4:22 10:27 11:13 11:13 11:13 12:8-9 12:50 15:10 16:25 17:5 19:21 19:38 21:15 22:43-44 22:44 22:44 23:34 23:40 24:45 24:49
John
1:1 1:1 1:3 1:5 1:9 1:9 1:9 1:9 1:10 1:12 1:12 1:12 1:12 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:29 2:24-25 2:25 3:3 3:5 3:6 3:6 3:6 3:13 3:13 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:18 3:18 3:27 3:29 3:31 3:33 3:34 3:34 3:34 3:34 3:34 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:14 4:14 4:23 5:9-10 5:18-19 5:19-26 5:20 5:21 5:21 5:21 5:22-23 5:23 5:23 5:23 5:23 5:24 5:25 5:25 5:25-27 5:30 5:37 5:42 6:27 6:29 6:37 6:38 6:39 6:40 6:45 6:45 6:55 6:62 6:63 6:63 7:37 7:37-38 7:37-39 7:38-39 7:39 7:39 8:23 8:24 8:32-33 8:36 8:36 8:56 8:58 9:36 9:40 10:11 10:14 10:15-16 10:16 10:17 10:18 10:28 10:29 10:29-31 10:30 11:41 11:42 12:24 12:26 12:32 12:39-41 12:41 12:49 13:1 13:1 13:34 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:3 14:5-6 14:5-6 14:6 14:6 14:6 14:6 14:6 14:8 14:8 14:15 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16-18 14:17 14:21 14:21 14:21 14:21 14:23 14:23 14:23 14:23 14:23 14:26 14:26 14:26 14:26 14:26 14:26 14:26 14:26-27 14:27 14:28 14:28 14:30 14:31 14:31 15:1 15:5 15:5 15:5 15:9 15:9 15:13 15:14 15:14-15 15:14-15 15:16 15:16 15:26 15:26 15:26 15:26 15:26 15:26 15:26 15:26 16 16:1 16:1-7 16:2 16:3 16:4 16:4 16:4 16:5-6 16:7 16:7 16:7 16:7 16:7 16:7 16:7 16:8 16:8 16:8 16:8 16:8 16:8 16:8-11 16:13 16:14 16:14 16:14 16:14 16:14-15 16:14-15 16:15 16:15 16:25 16:26-27 16:26-27 16:27 16:27 16:28 17 17:1 17:2 17:2 17:2 17:3-6 17:5 17:5 17:5 17:6 17:6 17:6 17:9 17:10 17:10 17:10 17:11 17:12 17:17 17:19 17:19 17:19 17:19 17:23 17:23 17:24 19:34 20:17 20:22 20:28 20:31
Acts
2:4 2:28 2:33 2:33 2:34-36 2:36 2:36 3:13 3:21 3:21 3:22 3:22-23 4:12 4:33 5:3 5:30-31 5:31 5:31 5:32 5:41 6:10 7:10 7:51 7:51 7:52 7:59-60 8:15 9:4 9:31 10:47 13 13:2 13:2 13:2 13:39 14:16 14:16-17 14:17-18 15:8 15:10 15:11 15:18 15:40 17:6 17:18 17:26 17:27 17:30 17:31 18:27 19:2 20:24 20:24 20:28 20:28 20:28 23 23:1 26:7 26:7 26:17-18 26:18 26:18 28:22
Romans
1 1:3 1:4 1:7 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19-21 1:20 1:20 1:21 1:21-22 1:30 1:31 1:32 1:32 1:32 1:32 1:32 1:32 2:4 2:4-5 2:4-5 2:5 2:5-6 2:14-15 3:23 3:23 3:23 3:24-25 3:24-25 3:24-25 3:24-26 3:25 3:25 3:25 3:25 4:4 4:4 4:4 4:5 4:14-15 4:16 4:17 4:25 4:25 4:25 5:1 5:1 5:1 5:2 5:2 5:2 5:3 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:8 5:8 5:8 5:8 5:8 5:8 5:8-9 5:8-11 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:12 5:12 5:12 5:14-17 5:15-19 5:17 5:17 5:18 5:18 5:18-19 5:18-19 5:18-20 5:19 5:19 5:20 5:20 6:1-3 6:3-6 6:4 6:4 6:11 6:11 6:13 6:14 6:18 6:23 6:23 7:13 8 8:1 8:1 8:2 8:2 8:2-3 8:2-4 8:3 8:3 8:3-4 8:4 8:6 8:7 8:7 8:7-8 8:11 8:11 8:11 8:11 8:11 8:14-15 8:14-17 8:15 8:15 8:15 8:15 8:16 8:16 8:17 8:17 8:21 8:21-22 8:26 8:26 8:26-27 8:26-27 8:26-27 8:28 8:29 8:29 8:29 8:32 8:32 8:32 8:32 8:32 8:32 8:33-34 8:33-34 8:33-34 8:35 8:35-36 8:37 8:39 9:5 9:5 9:11 9:11-12 9:11-12 9:11-12 9:11-12 9:12 9:22 9:22 9:22 9:30-31 9:31-32 9:31-32 9:31-32 9:31-32 9:32 9:32 10:1-4 10:1-4 10:2-3 10:3 10:3-4 10:3-4 10:3-4 10:4 10:4 10:12-14 11:5-6 11:6 11:26 11:32 11:33 11:33 11:35 12:1 13:10 14:10 14:10-11 14:11 14:17 14:17 15:5 15:13 15:13 15:30 16:24
1 Corinthians
1 1:2 1:9 1:9 1:9 1:9 1:19 1:19-20 1:20 1:20 1:20 1:20 1:23 1:24 1:24 1:24 1:24 1:24 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 2:7 2:7-8 2:8 2:9 2:9-10 2:9-10 2:10-11 2:12 2:12 2:12 2:12 2:12 2:13 2:14 2:16 3:16-17 3:22-23 4:8-13 6:11 6:17 6:19 6:19 6:20 6:20 8:6 10:4 10:5 10:9 10:13 11:1 11:32 12:3 12:4-6 12:4-6 12:4-6 12:5 12:6 12:7 12:7 12:7-10 12:11 12:11 12:11 15:22 15:45 15:45 15:47 15:58 16:23
2 Corinthians
1:4-6 1:5-6 1:20 1:21 1:22 1:22 2:14 2:15 3:5 3:5 3:5 3:15-16 3:17 3:17 3:17 3:17-18 3:18 3:18 3:18 3:18 4:6 4:6 4:17 5:5 5:14 5:14-15 5:15 5:15 5:15 5:16 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18-21 5:19 5:19 5:19 5:19-21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 6:8-10 6:14 6:17-18 7:1 7:1 7:1 7:1 8:6-7 8:9 8:9 8:23 11:2 11:2-3 11:30 12:9 12:9-10 13:5 13:11 13:14 13:14 13:14 13:14 13:14 13:14 13:14 13:14
Galatians
1:1 1:3 1:4 1:4 1:6 2:20 2:20 2:20 2:20 2:20 3:1 3:2 3:2 3:7 3:10 3:10 3:11-12 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:19 3:19 3:21 3:21-23 3:22 3:29 3:29 4:3-5 4:4 4:4 4:4 4:4 4:4 4:4-5 4:4-5 4:4-5 4:4-5 4:4-5 4:5 4:5-6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6-7 4:7 4:7 4:8 4:13 4:14-15 4:21 5:1 5:1 5:13 5:17 5:22 5:22-23 5:22-23 6:12 6:14 6:15 6:18
Ephesians
1:1 1:3 1:3 1:3-4 1:3-4 1:3-4 1:3-4 1:3-5 1:4 1:4 1:4 1:4 1:4-5 1:4-6 1:5-7 1:5-8 1:6 1:6 1:6 1:7 1:7 1:7 1:8 1:10 1:10 1:11 1:11 1:13 1:13 1:13 1:13-14 1:14 1:18 1:19-20 1:19-20 1:20-22 1:20-22 1:22 1:22-23 1:22-23 2:1 2:1 2:1 2:3 2:3 2:3 2:3 2:3 2:4 2:5 2:5-6 2:6 2:7-9 2:8 2:8-10 2:8-10 2:8-10 2:8-10 2:10 2:10 2:10 2:12 2:12 2:12-13 2:12-16 2:13-14 2:14 2:14-15 2:15 2:16 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 3:5 3:6 3:10 3:10 3:12 3:12 3:14-15 3:15 3:16-17 3:16-19 3:20 4:6 4:7 4:8 4:8 4:8-13 4:10 4:11 4:11 4:12 4:14 4:18 4:18 4:20 4:21-24 4:23-24 4:23-24 4:24 4:25-29 4:28-31 4:30 4:30 4:30 4:30 4:30 4:30 5:2 5:2 5:2 5:2 5:8 5:8 5:8 5:20 5:22-32 5:25 5:25 5:25-26 5:25-26 5:25-27 5:25-27 5:25-27 5:25-27 5:26-27 5:26-27 5:29 5:29 5:32 6:24 6:24 6:24
Philippians
1:5 1:29 1:29 1:29 1:29 2:1 2:6 2:6 2:6-7 2:6-7 2:6-8 2:6-11 2:7-11 2:8 2:8 2:8 2:8-11 2:9 2:9-11 2:10 2:10 2:10 2:10-11 2:13 2:13 3:7-8 3:8 3:8 3:8 3:8-10 3:8-10 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 4:13
Colossians
1:2 1:12 1:12 1:13 1:13 1:13 1:13-14 1:15 1:16 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19-20 1:24 2:3 2:3 2:3 2:9 2:9 2:12 2:13 2:14 2:14 2:14 2:15 2:18 2:18 2:18 2:20 2:20-22 3:1 3:3 3:3-4 3:4 3:10 3:10 3:16 3:24 3:24 3:24
1 Thessalonians
1:1 1:6 1:6 1:10 3:11 4:3 4:3 4:8 5:19 5:19 5:20
2 Thessalonians
1:5-6 1:6 1:6 1:6 1:10 2:2 2:13 2:13 2:13-14 2:16 2:16 3:17-18 3:17-18
1 Timothy
1:15 2:5 2:6 2:6 2:6 2:6 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 4:1 6:16
2 Timothy
1:9 1:9 2:11 2:19 2:19 2:20 3:3 4:10
Titus
1:2 2:14 2:14 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:3-5 3:3-6 3:4 3:4 3:4 3:4 3:4-5 3:4-7 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5-6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:7 3:7 3:7
Hebrews
1 1:2 1:2 1:2-3 1:3 1:3 1:3 1:3 1:3 1:5 1:6 1:6 1:9 1:9 1:10-12 1:10-12 1:14 1:14 1:14 2:7-9 2:8 2:9 2:9 2:10 2:11 2:12 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14-15 2:14-15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:18 2:18 3:2 3:6 4:2 4:9 4:15 4:15 4:15 4:15 4:16 4:16 5:2 5:7 5:7 5:7-8 5:8 6:5 6:7 6:17 6:17-18 6:17-18 6:17-18 6:18 7 7 7:9-10 7:22 7:22 7:25 7:25 7:25 7:25 7:26 7:26 7:26 7:26 7:26 8:6-13 8:7-8 9:8 9:9 9:13-14 9:14 9:14 9:15 9:15 9:15 9:19 9:19-23 9:22 9:24 9:24 9:26 10:1 10:2 10:5 10:5 10:6-8 10:7 10:7 10:7 10:7-8 10:7-8 10:7-9 10:8-10 10:9-10 10:10 10:11 10:19 10:19 10:19-20 10:19-21 10:19-22 10:19-22 10:20 10:20 10:20 10:22 10:32-34 10:33 10:35 10:35 10:38 11 11:1 11:6 11:6 11:7 11:9 11:26 11:26 11:26 11:36 12:1-2 12:2 12:2 12:2 12:3-6 12:5 12:5-6 12:6 12:6 12:7-8 12:12 12:18-21 12:18-22 12:21 12:22 12:22-24 12:23 12:24 12:28 12:29 13:8 13:20
James
1:2 1:12 1:14-15 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:25 2:5 2:13 4:3 4:6 4:12
1 Peter
1:4 1:6 1:8 1:12 1:12 1:16 1:16 1:17 1:17 1:18 1:18 1:18-19 1:18-19 1:19 1:19 1:19 1:19 1:21 1:21 2:2 2:5 2:6 2:9 2:12 2:12 2:16 2:21 2:21 2:22 2:22 2:24 2:24 2:24 2:24 2:24-25 3:1-2 3:1-2 3:7 3:16 3:16
2 Peter
1:17 1:19 1:19 1:21 2:4-6 2:6 2:8 2:9 2:13 2:13 3:6 3:9 3:9
1 John
1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:5 1:5 1:6 1:6-7 1:7 1:7 1:7 1:7 1:7 1:7 2:1 2:1-2 2:1-2 2:1-2 2:4 2:13 2:15 2:15 2:15 2:16-17 2:20 2:20 2:20 2:22-24 2:23 2:27 2:27 2:27 2:27 3:1 3:1 3:1 3:2 3:16 3:16 3:16 3:24 4:1 4:1 4:3 4:7-8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8-9 4:8-10 4:8-10 4:9 4:9 4:9 4:9-10 4:10 4:10 4:10-11 4:10-11 4:13 4:16 4:16 4:16 4:16 4:18 5:7 5:7 5:9 5:10 5:10 5:10 5:10-13 5:12 5:12 5:13 5:20 5:20 5:20
Jude
Revelation
1:4 1:4-5 1:5 1:5 1:5-6 1:5-6 1:5-6 1:5-6 1:5-6 1:11 1:11 1:11 1:14 1:14 1:18 1:18 2:4 2:5 2:17 2:22 2:23 2:23 3:2 3:2-3 3:4-5 3:5 3:12 3:17 3:19 3:19 3:19 3:20 3:20 3:20 4:8 5:5 5:5 5:8 5:8-10 5:11-14 5:12-14 5:13 5:13-14 6:2 6:11 6:15-16 7:4 7:4 7:9 7:13 8:3 8:3 11:10 12:1 14:4 17:5 19:7 19:7-8 19:13 19:14 19:16 19:16 19:20 21:27 21:27 22:9 22:16 22:17
Genesis
1:1 1:1 1:1 1:26 1:31 1:31 2:17 3 3 3:5 3:8 3:8 3:9 3:15 3:15 3:15 3:15 3:17 3:17-19 3:18 4:1 5:22 5:29 8:21 8:21 8:21 11:3 12:3 15:1 15:2 17:1 17:1 17:1 18:25 18:32 18:32 19:24 21:10 27:27 27:27 31:39 31:40 33:13 39:9 39:21 41:37 42:15 45:26 45:27 49:5 49:8 49:9 49:9 49:10 49:12 49:12
Exodus
9:16 12:5 12:7 14:15 15:11 19:18-20 20:6 20:19 20:19 28:11 28:12 28:29 28:38 28:38 30:23-25 33:18 33:19 33:22 34:6 34:6 34:6 34:6 34:7 34:7 34:7 34:7
Leviticus
Numbers
14:33 19:18 21:5 24:17 24:17 24:19 28:3
Deuteronomy
4:7 4:8 4:11 5:10 5:25 6:4 6:5 7:6-8 10:12 11:1 11:12 11:13 13:3 18:15-20 18:16 18:18 19:15 20:17 27:26 27:26 32:10 33:3
Joshua
1 Samuel
2 Samuel
2 Kings
1 Chronicles
Ezra
Nehemiah
Esther
Job
1:6 1:6 4:18 5:12-14 6:4 9:31 9:33 11:7-9 14:4 14:4 15:15 16:20 21:7 22:2 22:3 22:24 28:5 28:6 35:5-8 38:7 38:7 42:5 42:6
Psalms
1:5 2:1-9 2:3 2:4 2:6 2:7 2:7 2:8 2:8 2:8 2:9 2:12 2:12 2:25 3:9 3:13 3:13 4 4:6 4:6 4:6-8 4:7 4:7 4:24 5:4 5:4-6 5:5 5:5 5:6 6:6 10:1 10:1-3 10:5 10:6 13:1 13:6 16:1 16:1 16:3 16:3 16:7 17:8 18:1 19 19:10 19:11 19:11 19:36 19:45 19:49 19:135 19:137 20:5 21:3 21:5 21:6 22:1 22:1 22:1 23:1 23:1 23:1 23:5 23:6 25:14 27:9 30:3 30:7 31:16 31:23 32:1 33:2 33:10 37:7 38:3-5 39:7 39:8 39:11 39:11 39:12 40:6 40:7 40:7 40:7 40:8 40:8 40:8 40:8 40:8-12 42:4 45:2 45:2 45:2 45:2 45:2 45:3 45:4 45:5 45:6 45:7 45:8 45:9-14 47:11 49:4 49:7 49:8 51 51:4 51:7 51:10 51:11 51:12 58:11 58:11 62 63:3 67:1 68:17 68:18 68:18 72:8 73:2-4 73:25 73:25 78:35-37 81:12 84:11 87:6 88:14 89:19 89:19 89:19-25 89:26 97:7 97:10
Proverbs
1:9 1:22 1:23 1:31 3:13-15 3:22 3:34 8 8:21 8:22 8:22 8:22-30 8:23 8:23 8:30 8:30 8:30 8:30 8:31 8:31 8:31 8:31 9:1-5 9:1-5 9:2 9:2 23:26 27:7 28:9 30:2-4 30:16 31:6 31:7
Ecclesiastes
Song of Solomon
1 1:2 1:3 1:3 1:3 1:7 1:15 1:15 1:15 1:16 2:1 2:1 2:1 2:1-7 2:1-7 2:2 2:2 2:2 2:3 2:3 2:4 2:5 2:6 2:7 2:7 2:7 2:14 2:14 2:16 2:16 3:1-3 3:1-5 3:2 3:3 3:4 3:5 3:6-11 3:11 3:11 3:11 3:11 4:1 4:7 4:7 4:8 4:10 4:12 4:12-14 4:16 5 5:1 5:1 5:1 5:1 5:2 5:7 5:9 5:9 5:9 5:9 5:9-16 5:9-16 5:10 5:10 5:10 5:10 5:10-16 5:10-16 5:11 5:11-13 5:12 5:13 5:14 5:15 5:16 5:16 5:16 6:1 7:5 7:10 8:5 8:6 8:6 8:6 8:6 8:7 8:14
Isaiah
1:18 2:21 4:2 4:2 4:2 4:3 4:3 4:4 4:4 4:4 4:5 5:2 6:1-4 6:2 6:5 7:14 8:9 8:10 8:17 8:17 9:6 9:6 9:6 9:6 9:6 9:6 9:6 9:7 11:1 11:1 11:2 11:2 11:3 11:3 11:4 19:11-14 23:10 25:4 25:6 25:6 26:3 26:20 26:21 27:2 27:3 28:5 28:12 28:29 29:14 30:18 32:1 32:2 32:2 32:2 32:2 32:15 33:9 33:13 33:14 33:14 33:14 33:14 33:14 33:14 33:14 33:14 33:15 33:15 33:16 34:8 34:8 35 35:2 35:4 35:8 35:8 38:14 38:14 40:3 40:9 40:11 40:11 40:11 40:27-29 41:8 42:1 42:1 42:1 42:6 42:6 42:6 42:7 42:16 42:19 42:19 43:2 43:3 43:3 43:4 44:3 44:6 45:14 45:15 45:22 45:22 45:23 45:24 45:24 45:24 45:24 45:24 45:24 45:24 45:24 45:25 45:25 45:25 46:10 47:10 48:12 48:16 49:8 49:9 49:9 49:15 49:15 49:16 49:16 49:25 50:5-9 50:10 52:2 52:5 52:6 52:14 52:14 53 53:1-5 53:2 53:2 53:5 53:5 53:5 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:10 53:10 53:10 53:10 53:10 53:11 53:11 53:11 53:11 53:12 53:12 53:12 53:12 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:4 54:5 54:5 54:5 54:9 54:11-14 55:1 55:4 55:7 55:7 56:6 56:7 57:10 57:17 57:18 57:20 57:20 57:21 57:21 59:16 59:17 59:21 60:1 60:21 61:1 61:1 61:1 61:1 61:1-3 61:2 61:3 61:10 61:10 62 62:3 62:5 62:5 62:5 62:5 63:1-3 63:1-6 63:3 63:3 63:4 63:9 63:9 63:9 63:10 63:10 63:16 64:6 64:6 64:6 65:10 66:3 66:13 66:13
Jeremiah
2:5 2:21 2:22 8:9 10:9 10:10 12:1 13:23 17:5 17:6 17:8 17:10 22:24 22:28 23:5 23:5 23:6 23:6 23:6 23:6 23:6 23:6 23:6 31:3 31:3 31:3 31:3 32:39 32:40 33:15 49:7
Lamentations
Ezekiel
9:4 11:19 11:19 11:19 13:9 16 16:1-14 16:4 16:6 16:14 16:25 18:20 18:31 28:13 28:24 34:4 34:23 36:26 36:26 36:27
Daniel
2:38 2:44 3:25 7:9 7:10 7:13 7:14 7:27 9:24 9:24 9:24 9:24 9:26
Hosea
2:19 2:20 3:3 3:3 3:3 7:14 8:8 10:1 11:9 14:3 14:3 14:4
Amos
Obadiah
Jonah
Micah
5:2 5:4 5:4 5:7 5:8 5:8 6:6 6:6 6:6 6:7 6:7 6:7 7:4 7:18
Habakkuk
1:13 1:13 1:13 1:13 1:13 1:13 2:1-4 3:6 3:16
Zephaniah
Haggai
Zechariah
1:11 1:12 1:12 2:8 2:8 2:9 2:12 3:1 3:3-5 3:3-5 3:8 3:9 4:7 6:12 6:13 9:10 9:11 12:10 12:10 12:10 12:10 13:1 13:1 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7
Malachi
1:6 1:6 1:6 1:6 1:6 1:10 1:14 3:1 3:1 3:1 3:6 3:6 3:6 3:6 3:6 4:2 4:2 4:2 4:2
Matthew
1:1 1:1 3:14 3:15 3:15 3:15 3:15 3:15 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 5:6 5:12 5:12 5:16 5:16 5:16 5:16 5:16 5:17 5:45 5:45 5:48 5:48 6:1 6:4 6:6 6:6 6:8 6:12 6:29 6:29 7:21 8:25-27 10:28 10:37 10:41 10:41 11:25 11:25 11:25 11:25 11:25 11:26 11:26 11:26 11:27 11:27 11:28 11:28 11:28 11:28 12:49 12:50 12:50 13:45 13:45 13:45 13:46 13:46 13:46 16:16 16:16 17:2 17:5 17:5 18:23 18:23-27 18:24 19:17 20:28 20:28 20:28 20:28 22:3 22:8 22:32 22:37 22:45 23:10 23:37 25:35 25:41-46 25:41-46 25:42 25:42 25:43 25:43 26:37 26:37 26:38 26:38 26:39 27:51 28:18 28:18 28:18 28:19 28:19 28:20 28:20 28:20
Mark
9:3 14:33 14:33 14:34 15:33 15:34 16:15
Luke
1:3 1:16 1:17 1:35 1:35 1:35 1:35 1:35 1:35 1:77 1:78 1:78 1:79 2:11 2:11 2:30 2:31 2:34 2:40 2:52 2:52 3:23 3:38 4:18 4:18 4:19 4:22 10:27 11:13 11:13 11:13 12:8 12:9 12:50 15:10 16:25 17:5 19:21 19:38 21:15 22:43 22:44 22:44 22:44 23:34 23:40 24:45 24:49
John
1:1 1:1 1:3 1:5 1:9 1:9 1:9 1:9 1:10 1:12 1:12 1:12 1:12 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:29 2:24 2:25 2:25 3:3 3:5 3:6 3:6 3:6 3:13 3:13 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:18 3:18 3:27 3:29 3:31 3:33 3:34 3:34 3:34 3:34 3:34 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:14 4:14 4:23 5:9 5:10 5:18 5:19 5:19-26 5:20 5:21 5:21 5:21 5:22 5:23 5:23 5:23 5:23 5:23 5:24 5:25 5:25 5:25-27 5:30 5:37 5:42 6:27 6:29 6:37 6:38 6:39 6:40 6:45 6:45 6:55 6:62 6:63 6:63 7:37 7:37 7:37-39 7:38 7:38 7:39 7:39 7:39 8:23 8:24 8:32 8:33 8:36 8:36 8:56 8:58 9:36 9:40 10:11 10:14 10:15 10:16 10:16 10:17 10:18 10:28 10:29 10:29-31 10:30 11:41 11:42 12:24 12:26 12:32 12:39-41 12:41 12:49 13:1 13:1 13:34 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:3 14:5 14:5 14:6 14:6 14:6 14:6 14:6 14:6 14:6 14:8 14:8 14:15 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16-18 14:17 14:21 14:21 14:21 14:21 14:23 14:23 14:23 14:23 14:23 14:26 14:26 14:26 14:26 14:26 14:26 14:26 14:26 14:27 14:27 14:28 14:28 14:30 14:31 14:31 15:1 15:5 15:5 15:5 15:9 15:9 15:13 15:14 15:14 15:14 15:15 15:15 15:16 15:16 15:26 15:26 15:26 15:26 15:26 15:26 15:26 15:26 16 16:1 16:1-7 16:2 16:3 16:4 16:4 16:4 16:5 16:6 16:7 16:7 16:7 16:7 16:7 16:7 16:7 16:8 16:8 16:8 16:8 16:8 16:8 16:8-11 16:13 16:14 16:14 16:14 16:14 16:14 16:14 16:15 16:15 16:15 16:15 16:25 16:26 16:26 16:27 16:27 16:27 16:27 16:28 17 17:1 17:2 17:2 17:2 17:3-6 17:5 17:5 17:5 17:6 17:6 17:6 17:9 17:10 17:10 17:10 17:11 17:12 17:17 17:19 17:19 17:19 17:19 17:23 17:23 17:24 19:34 20:17 20:22 20:28 20:31
Acts
2:4 2:28 2:33 2:33 2:34-36 2:36 2:36 3:13 3:21 3:21 3:22 3:22 3:23 4:12 4:33 5:3 5:30 5:31 5:31 5:31 5:32 5:41 6:10 7:10 7:51 7:51 7:52 7:59 7:60 8:15 9:4 9:31 10:47 13 13:2 13:2 13:2 13:39 14:16 14:16 14:17 14:17 14:18 15:8 15:10 15:11 15:18 15:40 17:6 17:18 17:26 17:27 17:30 17:31 18:27 19:2 20:24 20:24 20:28 20:28 20:28 23 23:1 26:7 26:7 26:17 26:18 26:18 26:18 28:22
Romans
1 1:3 1:4 1:7 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19-21 1:20 1:20 1:21 1:21 1:22 1:30 1:31 1:32 1:32 1:32 1:32 1:32 1:32 2:4 2:4 2:4 2:5 2:5 2:5 2:5 2:6 2:14 2:15 3:23 3:23 3:23 3:24 3:24 3:24 3:24-26 3:25 3:25 3:25 3:25 3:25 3:25 3:25 4:4 4:4 4:4 4:5 4:14 4:15 4:16 4:17 4:25 4:25 4:25 5:1 5:1 5:1 5:2 5:2 5:2 5:3 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:8 5:8 5:8 5:8 5:8 5:8 5:8 5:8-11 5:9 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:12 5:12 5:12 5:14-17 5:15-19 5:17 5:17 5:18 5:18 5:18 5:18 5:18-20 5:19 5:19 5:19 5:19 5:20 5:20 6:1-3 6:3-6 6:4 6:4 6:11 6:11 6:13 6:14 6:18 6:23 6:23 7:13 8 8:1 8:1 8:2 8:2 8:2 8:2-4 8:3 8:3 8:3 8:3 8:4 8:4 8:6 8:7 8:7 8:7 8:8 8:11 8:11 8:11 8:11 8:11 8:14 8:14-17 8:15 8:15 8:15 8:15 8:15 8:16 8:16 8:17 8:17 8:21 8:21 8:22 8:26 8:26 8:26 8:26 8:26 8:27 8:27 8:27 8:28 8:29 8:29 8:29 8:32 8:32 8:32 8:32 8:32 8:32 8:33 8:33 8:33 8:34 8:34 8:34 8:35 8:35 8:36 8:37 8:39 9:5 9:5 9:11 9:11 9:11 9:11 9:11 9:12 9:12 9:12 9:12 9:12 9:22 9:22 9:22 9:30 9:31 9:31 9:31 9:31 9:31 9:32 9:32 9:32 9:32 9:32 9:32 10:1-4 10:1-4 10:2 10:3 10:3 10:3 10:3 10:3 10:4 10:4 10:4 10:4 10:4 10:12-14 11:5 11:6 11:6 11:26 11:32 11:33 11:33 11:35 12:1 13:10 14:10 14:10 14:11 14:11 14:17 14:17 15:5 15:13 15:13 15:30 16:24
1 Corinthians
1 1:2 1:9 1:9 1:9 1:9 1:19 1:19 1:20 1:20 1:20 1:20 1:20 1:23 1:24 1:24 1:24 1:24 1:24 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 2:7 2:7 2:8 2:8 2:9 2:9 2:9 2:10 2:10 2:10 2:11 2:12 2:12 2:12 2:12 2:12 2:13 2:14 2:16 3:16 3:17 3:22 3:23 4:8-13 6:11 6:17 6:19 6:19 6:20 6:20 8:6 10:4 10:5 10:9 10:13 11:1 11:32 12:3 12:4-6 12:4-6 12:4-6 12:5 12:6 12:7 12:7 12:7-10 12:11 12:11 12:11 15:22 15:45 15:45 15:47 15:58 16:23
2 Corinthians
1:4-6 1:5 1:6 1:20 1:21 1:22 1:22 2:14 2:15 3:5 3:5 3:5 3:15 3:16 3:17 3:17 3:17 3:17 3:18 3:18 3:18 3:18 3:18 4:6 4:6 4:17 5:5 5:14 5:14 5:15 5:15 5:15 5:15 5:16 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18-21 5:19 5:19 5:19 5:19-21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 6:8-10 6:14 6:17 6:18 7:1 7:1 7:1 7:1 8:6 8:7 8:9 8:9 8:23 11:2 11:2 11:3 11:30 12:9 12:9 12:10 13:5 13:11 13:14 13:14 13:14 13:14 13:14 13:14 13:14 13:14
Galatians
1:1 1:3 1:4 1:4 1:6 2:20 2:20 2:20 2:20 2:20 3:1 3:2 3:2 3:7 3:10 3:10 3:11 3:12 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:19 3:19 3:21 3:21-23 3:22 3:29 3:29 4:3-5 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:4 4:5 4:5 4:5 4:5 4:5 4:5 4:5 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:7 4:7 4:7 4:8 4:13 4:14 4:15 4:21 5:1 5:1 5:13 5:17 5:22 5:22 5:22 5:23 5:23 6:12 6:14 6:15 6:18
Ephesians
1:1 1:3 1:3 1:3 1:3 1:3 1:3 1:3-5 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4 1:4-6 1:5 1:5-7 1:5-8 1:6 1:6 1:6 1:7 1:7 1:7 1:8 1:10 1:10 1:11 1:11 1:13 1:13 1:13 1:13 1:14 1:14 1:18 1:19 1:19 1:20 1:20 1:20-22 1:20-22 1:22 1:22 1:22 1:23 1:23 2:1 2:1 2:1 2:3 2:3 2:3 2:3 2:3 2:4 2:5 2:5 2:6 2:6 2:7-9 2:8 2:8-10 2:8-10 2:8-10 2:8-10 2:10 2:10 2:10 2:12 2:12 2:12 2:12-16 2:13 2:13 2:14 2:14 2:14 2:15 2:15 2:16 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 3:5 3:6 3:10 3:10 3:12 3:12 3:14 3:15 3:15 3:16 3:16-19 3:17 3:20 4:6 4:7 4:8 4:8 4:8-13 4:10 4:11 4:11 4:12 4:14 4:18 4:18 4:20 4:21-24 4:23 4:23 4:24 4:24 4:24 4:25-29 4:28-31 4:30 4:30 4:30 4:30 4:30 4:30 5:2 5:2 5:2 5:2 5:8 5:8 5:8 5:20 5:22-32 5:25 5:25 5:25 5:25 5:25-27 5:25-27 5:25-27 5:25-27 5:26 5:26 5:26 5:26 5:27 5:27 5:29 5:29 5:32 6:24 6:24 6:24
Philippians
1:5 1:29 1:29 1:29 1:29 2:1 2:6 2:6 2:6 2:6 2:6-8 2:6-11 2:7 2:7 2:7-11 2:8 2:8 2:8 2:8-11 2:9 2:9-11 2:10 2:10 2:10 2:10 2:11 2:13 2:13 3:7 3:8 3:8 3:8 3:8 3:8-10 3:8-10 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 4:13
Colossians
1:2 1:12 1:12 1:13 1:13 1:13 1:13 1:14 1:15 1:16 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:20 1:24 2:3 2:3 2:3 2:9 2:9 2:12 2:13 2:14 2:14 2:14 2:15 2:18 2:18 2:18 2:20 2:20-22 3:1 3:3 3:3 3:4 3:4 3:10 3:10 3:16 3:24 3:24 3:24
1 Thessalonians
1:1 1:6 1:6 1:10 3:11 4:3 4:3 4:8 5:19 5:19 5:20
2 Thessalonians
1:5 1:6 1:6 1:6 1:6 1:10 2:2 2:13 2:13 2:13 2:14 2:16 2:16 3:17 3:17 3:18 3:18
1 Timothy
1:15 2:5 2:6 2:6 2:6 2:6 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 4:1 6:16
2 Timothy
1:9 1:9 2:11 2:19 2:19 2:20 3:3 4:10
Titus
1:2 2:14 2:14 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:3-5 3:3-6 3:4 3:4 3:4 3:4 3:4 3:4-7 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:7 3:7 3:7
Hebrews
1 1:2 1:2 1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:5 1:6 1:6 1:9 1:9 1:10-12 1:10-12 1:14 1:14 1:14 2:7-9 2:8 2:9 2:9 2:10 2:11 2:12 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:15 2:15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:18 2:18 3:2 3:6 4:2 4:9 4:15 4:15 4:15 4:15 4:16 4:16 5:2 5:7 5:7 5:7 5:8 5:8 6:5 6:7 6:17 6:17 6:17 6:17 6:18 6:18 6:18 6:18 7 7 7:9 7:10 7:22 7:22 7:25 7:25 7:25 7:25 7:26 7:26 7:26 7:26 7:26 8:6-13 8:7 8:8 9:8 9:9 9:13 9:14 9:14 9:14 9:15 9:15 9:15 9:19 9:19-23 9:22 9:24 9:24 9:26 10:1 10:2 10:5 10:5 10:6-8 10:7 10:7 10:7 10:7 10:7 10:7-9 10:8 10:8 10:8-10 10:9 10:10 10:10 10:11 10:19 10:19 10:19 10:19-21 10:19-22 10:19-22 10:20 10:20 10:20 10:20 10:22 10:32-34 10:33 10:35 10:35 10:38 11 11:1 11:6 11:6 11:7 11:9 11:26 11:26 11:26 11:36 12:1 12:2 12:2 12:2 12:2 12:3-6 12:5 12:5 12:6 12:6 12:6 12:7 12:8 12:12 12:18-21 12:18-22 12:21 12:22 12:22-24 12:23 12:24 12:28 12:29 13:8 13:20
James
1:2 1:12 1:14 1:15 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:25 2:5 2:13 4:3 4:6 4:12
1 Peter
1:4 1:6 1:8 1:12 1:12 1:16 1:16 1:17 1:17 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:21 1:21 2:2 2:5 2:6 2:9 2:12 2:12 2:16 2:21 2:21 2:22 2:22 2:24 2:24 2:24 2:24 2:24 2:25 3:1 3:1 3:2 3:2 3:7 3:16 3:16
2 Peter
1:17 1:19 1:19 1:21 2:4-6 2:6 2:8 2:9 2:13 2:13 3:6 3:9 3:9
1 John
1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:5 1:5 1:6 1:6 1:7 1:7 1:7 1:7 1:7 1:7 1:7 2:1 2:1 2:1 2:1 2:2 2:2 2:2 2:4 2:13 2:15 2:15 2:15 2:16 2:17 2:20 2:20 2:20 2:22-24 2:23 2:27 2:27 2:27 2:27 3:1 3:1 3:1 3:2 3:16 3:16 3:16 3:24 4:1 4:1 4:3 4:7 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8-10 4:8-10 4:9 4:9 4:9 4:9 4:9 4:10 4:10 4:10 4:10 4:10 4:11 4:11 4:13 4:16 4:16 4:16 4:16 4:18 5:7 5:7 5:9 5:10 5:10 5:10 5:10-13 5:12 5:12 5:13 5:20 5:20 5:20
Jude
Revelation
1:4 1:4 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:5 1:6 1:6 1:6 1:6 1:6 1:11 1:11 1:11 1:14 1:14 1:18 1:18 2:4 2:5 2:17 2:22 2:23 2:23 3:2 3:2 3:3 3:4 3:5 3:5 3:12 3:17 3:19 3:19 3:19 3:20 3:20 3:20 4:8 5:5 5:5 5:8 5:8-10 5:11-14 5:12-14 5:13 5:13 5:14 6:2 6:11 6:15 6:16 7:4 7:4 7:9 7:13 8:3 8:3 11:10 12:1 14:4 17:5 19:7 19:7 19:8 19:13 19:14 19:16 19:16 19:20 21:27 21:27 22:9 22:16 22:17
Index of Citations.
Index of Names.
Greek Words and Phrases.
Hebrew Words and Phrases.
Latin Words and Phrases.
Index of Pages of the Print Edition.
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 41 42 43 44 45 46 47 48 49 50 51 52 53 54 55 56 57 58 59 60 61 62 63 64 65 66 67 68 69 70 71 72 73 74 75 76 77 78 79 80 81 82 83 84 85 86 87 88 89 90 91 92 93 94 95 96 97 98 99 100 101 102 103 104 105 106 107 108 109 110 111 112 113 114 115 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257 258 259 260 261 262 263 264 265 266 267 268 269 270 271 272 273 274 275 276 277 278 279 280 281 282 283 284 285 286 287 288 289 290 291 292 293 294 295 296 297 298 299 300 301 302 303 304 305 306 307 308 309 310 311 312 313 314 315 316 317 318 319 320 321 322 323 324 325 326 327 328 329 330 331 332 333 334 335 336 337 338 339 340 341 342 343 344 345 346 347 348 349 350 351 352 353 354 355 356 357 358 359 360 361 362 363 364
Indexes
Index of Scripture References
Genesis
1:1 1:1 1:1 1:26 1:31 1:31 2:17 3 3 3:5 3:8 3:8-9 3:15 3:15 3:15 3:15 3:17-18 3:17-19 4:1 5:22 5:29 8:21 8:21 8:21 11:3 12:3 15:1 15:2 17:1 17:1 17:1 18:25 18:32 18:32 19:24 21:10 27:27 27:27 31:39-40 33:13 39:9 39:21 41:37 42:15 45:26-27 49:5 49:8-9 49:9 49:10 49:12 49:12
Exodus
9:16 12:5 12:7 14:15 15:11 19:18-20 20:6 20:19 20:19 28:11-12 28:29 28:38 28:38 30:23-25 33:18-19 33:22 34:6-7 34:6-7 34:6-7 34:6-7
Leviticus
Numbers
14:33 19:18 21:5 24:17 24:17 24:19 28:3
Deuteronomy
4:7-8 4:11 5:10 5:25 6:4-5 7:6-8 10:12 11:1 11:12 11:13 13:3 18:15-20 18:16 18:18 19:15 20:17 27:26 27:26 32:10 33:3
Joshua
1 Samuel
2 Samuel
2 Kings
1 Chronicles
Ezra
Nehemiah
Esther
Job
1:6 1:6 4:18 5:12-14 6:4 9:31 9:33 11:7-9 14:4 14:4 15:15 16:20 21:7 22:2-3 22:24 28:5-6 35:5-8 38:7 38:7 42:5-6
Psalms
1:5 2:1-9 2:3-4 2:6 2:7 2:7 2:8 2:8 2:8-9 2:12 2:12 4:6-7 4:6-7 4:6-8 5:4-5 5:4-6 5:5-6 6:6 13:1 16:3 16:3 17:8 18:1 19:10 19:11 19:11 20:5 21:3 21:5-6 22:1 22:1 22:1 23:1 23:1 23:1 23:5-6 25:14 27:9 30:7 31:16 31:23 32:1 33:10 37:7 38:3-5 39:11 40:6-7 40:7-8 40:7-8 40:8 40:8 40:8-12 42:4 45:2 45:2 45:2 45:2 45:2 45:3-4 45:5 45:6 45:7 45:8 45:9-14 49:7-8 51 51:4 51:7 51:10 51:11-12 58:11 58:11 62 63:3 67:1 68:17 68:18 68:18 72:8 73:2-4 73:25 73:25 78:35-37 81:12 84:11 87:6 88:14 89:19 89:19 89:19-25 89:26 97:7 97:10 102:25 103:9 103:13 103:13 104 104:24 110:1 110:1-3 110:5 110:6 113:6 116:1 116:1 116:7 119 119:36 119:45 119:49 119:135 119:137 130:3 133:2 139:7-8 139:11-12 147:11 149:4
Proverbs
1:9 1:22 1:23 1:31 3:13-15 3:22 3:34 8 8:21 8:22 8:22-23 8:22-30 8:23 8:30 8:30 8:30 8:30 8:31 8:31 8:31 8:31 9:1-5 9:1-5 9:2 9:2 23:26 27:7 28:9 30:2-4 30:16 31:6-7
Ecclesiastes
Song of Solomon
1 1:2 1:3 1:3 1:3 1:7 1:15 1:15 1:15-16 2:1 2:1 2:1 2:1-7 2:1-7 2:2 2:2 2:2 2:3 2:3 2:4 2:5 2:6 2:7 2:7 2:7 2:14 2:14 2:16 2:16 3:1-3 3:1-5 3:2 3:3 3:4-5 3:6-11 3:11 3:11 3:11 3:11 4:1 4:7 4:7 4:8 4:10 4:12 4:12-14 4:16 5 5:1 5:1 5:1 5:1 5:2 5:7 5:9 5:9 5:9 5:9 5:9-16 5:9-16 5:10 5:10 5:10 5:10 5:10-16 5:10-16 5:11 5:11-13 5:12 5:13 5:14 5:15 5:16 5:16 5:16 6:1 7:5 7:10 8:5 8:6 8:6 8:6 8:6-7 8:14
Isaiah
1:18 2:21 4:2 4:2 4:2 4:3-4 4:3-4 4:4-5 5:2 6:1-4 6:2 6:5 7:14 8:9-10 8:17 8:17 9:6 9:6 9:6 9:6 9:6 9:6 9:6 9:7 11:1 11:1 11:2-3 11:2-3 11:4 19:11-14 23:10 25:4 25:6 25:6 26:3 26:20 26:21 27:2-3 28:5 28:12 28:29 29:14 30:18 32:1-2 32:2 32:2 32:2 32:15 33:9 33:13-14 33:14 33:14 33:14 33:14 33:14 33:14 33:14-15 33:15-16 34:8 34:8 35 35:2 35:4 35:8 35:8 38:14 38:14 40:3 40:9 40:11 40:11 40:11 40:27-29 41:8 42:1 42:1 42:1 42:6 42:6 42:6 42:7 42:16 42:19 42:19 43:2-3 43:3-4 44:3 44:6 45:14-15 45:22 45:22 45:23 45:24 45:24 45:24 45:24 45:24 45:24-25 45:24-25 45:24-25 46:10 47:10 48:12 48:16 49:8 49:9 49:9 49:15-16 49:15-16 49:25 50:5-9 50:10 52:2 52:5-6 52:14 52:14 53 53:1-5 53:2 53:2 53:5 53:5-6 53:5-6 53:6 53:6 53:6 53:6 53:6 53:6 53:6 53:10 53:10 53:10 53:10 53:10-11 53:11-12 53:11-12 53:11-12 53:12 53:12 53:12 53:12 53:12 53:12 53:12 53:12 54:4-5 54:5 54:5 54:9 54:11-14 55:1 55:4 55:7 55:7 56:6 56:7 57:10 57:17 57:18 57:20-21 57:20-21 59:16-17 59:21 60:1 60:21 61:1 61:1 61:1 61:1 61:1-3 61:2 61:3 61:10 61:10 62 62:3 62:5 62:5 62:5 62:5 63:1-3 63:1-6 63:3 63:3 63:4 63:9 63:9 63:9 63:10 63:10 63:16 64:6 64:6 64:6 65:10 66:3 66:13 66:13
Jeremiah
2:5 2:21 2:22 8:9 10:9 10:10 12:1 13:23 17:5-6 17:8 17:10 22:24 22:28 23:5 23:5-6 23:6 23:6 23:6 23:6 23:6 23:6 31:3 31:3 31:3 31:3 32:39-40 33:15 49:7
Lamentations
Ezekiel
9:4 11:19 11:19 11:19 13:9 16 16:1-14 16:4 16:6 16:14 16:25 18:20 18:31 28:13 28:24 34:4 34:23 36:26 36:26 36:27
Daniel
2:38 2:44 3:25 7:9 7:10 7:13-14 7:27 9:24 9:24 9:24 9:24 9:26
Hosea
2:19-20 3:3 3:3 3:3 7:14 8:8 10:1 11:9 14:3 14:3 14:4
Amos
Obadiah
Jonah
Micah
5:2 5:4 5:4 5:7-8 5:8 6:6-7 6:6-7 6:6-7 7:4 7:18
Habakkuk
1:13 1:13 1:13 1:13 1:13 1:13 2:1-4 3:6 3:16
Zephaniah
Haggai
Zechariah
1:11 1:12 1:12 2:8 2:8-9 2:12 3:1 3:3-5 3:3-5 3:8 3:9 4:7 6:12 6:13 9:10 9:11 12:10 12:10 12:10 12:10 13:1 13:1 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7 13:7
Malachi
1:6 1:6 1:6 1:6 1:6 1:10 1:14 3:1 3:1 3:1 3:6 3:6 3:6 3:6 3:6 4:2 4:2 4:2 4:2
Matthew
1:1 1:1 3:14-15 3:15 3:15 3:15 3:15 3:16 3:17 3:17 3:17 3:17 3:17 3:17 3:17 3:17 5:6 5:12 5:12 5:16 5:16 5:16 5:16 5:16 5:17 5:45 5:45 5:48 5:48 6:1 6:4 6:6 6:6 6:8 6:12 6:29 6:29 7:21 8:25-27 10:28 10:37 10:41 10:41 11:25 11:25 11:25-26 11:25-26 11:25-26 11:27 11:27-28 11:28 11:28 11:28 12:49-50 12:50 13:45-46 13:45-46 13:45-46 16:16 16:16 17:2 17:5 17:5 18:23-24 18:23-27 19:17 20:28 20:28 20:28 20:28 22:3 22:8 22:32 22:37 22:45 23:10 23:37 25:35 25:41-46 25:41-46 25:42-43 25:42-43 26:37-38 26:37-38 26:39 27:51 28:18 28:18 28:18 28:19 28:19 28:20 28:20 28:20
Mark
9:3 14:33 14:33-34 15:33-34 16:15
Luke
1:3 1:16-17 1:35 1:35 1:35 1:35 1:35 1:35 1:77 1:78 1:78 1:79 2:11 2:11 2:30-31 2:34 2:40 2:52 2:52 3:23 3:38 4:18 4:18-19 4:22 10:27 11:13 11:13 11:13 12:8-9 12:50 15:10 16:25 17:5 19:21 19:38 21:15 22:43-44 22:44 22:44 23:34 23:40 24:45 24:49
John
1:1 1:1 1:3 1:5 1:9 1:9 1:9 1:9 1:10 1:12 1:12 1:12 1:12 1:13 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:14 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:16 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:18 1:18 1:29 2:24-25 2:25 3:3 3:5 3:6 3:6 3:6 3:13 3:13 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:16 3:18 3:18 3:27 3:29 3:31 3:33 3:34 3:34 3:34 3:34 3:34 3:34 3:35 3:36 3:36 3:36 3:36 3:36 3:36 3:36 4:14 4:14 4:23 5:9-10 5:18-19 5:19-26 5:20 5:21 5:21 5:21 5:22-23 5:23 5:23 5:23 5:23 5:24 5:25 5:25 5:25-27 5:30 5:37 5:42 6:27 6:29 6:37 6:38 6:39 6:40 6:45 6:45 6:55 6:62 6:63 6:63 7:37 7:37-38 7:37-39 7:38-39 7:39 7:39 8:23 8:24 8:32-33 8:36 8:36 8:56 8:58 9:36 9:40 10:11 10:14 10:15-16 10:16 10:17 10:18 10:28 10:29 10:29-31 10:30 11:41 11:42 12:24 12:26 12:32 12:39-41 12:41 12:49 13:1 13:1 13:34 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:1 14:3 14:5-6 14:5-6 14:6 14:6 14:6 14:6 14:6 14:8 14:8 14:15 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16 14:16-18 14:17 14:21 14:21 14:21 14:21 14:23 14:23 14:23 14:23 14:23 14:26 14:26 14:26 14:26 14:26 14:26 14:26 14:26-27 14:27 14:28 14:28 14:30 14:31 14:31 15:1 15:5 15:5 15:5 15:9 15:9 15:13 15:14 15:14-15 15:14-15 15:16 15:16 15:26 15:26 15:26 15:26 15:26 15:26 15:26 15:26 16 16:1 16:1-7 16:2 16:3 16:4 16:4 16:4 16:5-6 16:7 16:7 16:7 16:7 16:7 16:7 16:7 16:8 16:8 16:8 16:8 16:8 16:8 16:8-11 16:13 16:14 16:14 16:14 16:14 16:14-15 16:14-15 16:15 16:15 16:25 16:26-27 16:26-27 16:27 16:27 16:28 17 17:1 17:2 17:2 17:2 17:3-6 17:5 17:5 17:5 17:6 17:6 17:6 17:9 17:10 17:10 17:10 17:11 17:12 17:17 17:19 17:19 17:19 17:19 17:23 17:23 17:24 19:34 20:17 20:22 20:28 20:31
Acts
2:4 2:28 2:33 2:33 2:34-36 2:36 2:36 3:13 3:21 3:21 3:22 3:22-23 4:12 4:33 5:3 5:30-31 5:31 5:31 5:32 5:41 6:10 7:10 7:51 7:51 7:52 7:59-60 8:15 9:4 9:31 10:47 13 13:2 13:2 13:2 13:39 14:16 14:16-17 14:17-18 15:8 15:10 15:11 15:18 15:40 17:6 17:18 17:26 17:27 17:30 17:31 18:27 19:2 20:24 20:24 20:28 20:28 20:28 23 23:1 26:7 26:7 26:17-18 26:18 26:18 28:22
Romans
1 1:3 1:4 1:7 1:17 1:18 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19-21 1:20 1:20 1:21 1:21-22 1:30 1:31 1:32 1:32 1:32 1:32 1:32 1:32 2:4 2:4-5 2:4-5 2:5 2:5-6 2:14-15 3:23 3:23 3:23 3:24-25 3:24-25 3:24-25 3:24-26 3:25 3:25 3:25 3:25 4:4 4:4 4:4 4:5 4:14-15 4:16 4:17 4:25 4:25 4:25 5:1 5:1 5:1 5:2 5:2 5:2 5:3 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:5 5:6 5:6 5:8 5:8 5:8 5:8 5:8 5:8 5:8-9 5:8-11 5:10 5:10 5:10 5:10 5:10 5:11 5:11 5:12 5:12 5:12 5:14-17 5:15-19 5:17 5:17 5:18 5:18 5:18-19 5:18-19 5:18-20 5:19 5:19 5:20 5:20 6:1-3 6:3-6 6:4 6:4 6:11 6:11 6:13 6:14 6:18 6:23 6:23 7:13 8 8:1 8:1 8:2 8:2 8:2-3 8:2-4 8:3 8:3 8:3-4 8:4 8:6 8:7 8:7 8:7-8 8:11 8:11 8:11 8:11 8:11 8:14-15 8:14-17 8:15 8:15 8:15 8:15 8:16 8:16 8:17 8:17 8:21 8:21-22 8:26 8:26 8:26-27 8:26-27 8:26-27 8:28 8:29 8:29 8:29 8:32 8:32 8:32 8:32 8:32 8:32 8:33-34 8:33-34 8:33-34 8:35 8:35-36 8:37 8:39 9:5 9:5 9:11 9:11-12 9:11-12 9:11-12 9:11-12 9:12 9:22 9:22 9:22 9:30-31 9:31-32 9:31-32 9:31-32 9:31-32 9:32 9:32 10:1-4 10:1-4 10:2-3 10:3 10:3-4 10:3-4 10:3-4 10:4 10:4 10:12-14 11:5-6 11:6 11:26 11:32 11:33 11:33 11:35 12:1 13:10 14:10 14:10-11 14:11 14:17 14:17 15:5 15:13 15:13 15:30 16:24
1 Corinthians
1 1:2 1:9 1:9 1:9 1:9 1:19 1:19-20 1:20 1:20 1:20 1:20 1:23 1:24 1:24 1:24 1:24 1:24 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 1:30 2:7 2:7-8 2:8 2:9 2:9-10 2:9-10 2:10-11 2:12 2:12 2:12 2:12 2:12 2:13 2:14 2:16 3:16-17 3:22-23 4:8-13 6:11 6:17 6:19 6:19 6:20 6:20 8:6 10:4 10:5 10:9 10:13 11:1 11:32 12:3 12:4-6 12:4-6 12:4-6 12:5 12:6 12:7 12:7 12:7-10 12:11 12:11 12:11 15:22 15:45 15:45 15:47 15:58 16:23
2 Corinthians
1:4-6 1:5-6 1:20 1:21 1:22 1:22 2:14 2:15 3:5 3:5 3:5 3:15-16 3:17 3:17 3:17 3:17-18 3:18 3:18 3:18 3:18 4:6 4:6 4:17 5:5 5:14 5:14-15 5:15 5:15 5:15 5:16 5:17 5:17 5:17 5:17 5:17 5:17 5:17 5:18 5:18 5:18-21 5:19 5:19 5:19 5:19-21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 5:21 6:8-10 6:14 6:17-18 7:1 7:1 7:1 7:1 8:6-7 8:9 8:9 8:23 11:2 11:2-3 11:30 12:9 12:9-10 13:5 13:11 13:14 13:14 13:14 13:14 13:14 13:14 13:14 13:14
Galatians
1:1 1:3 1:4 1:4 1:6 2:20 2:20 2:20 2:20 2:20 3:1 3:2 3:2 3:7 3:10 3:10 3:11-12 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:19 3:19 3:21 3:21-23 3:22 3:29 3:29 4:3-5 4:4 4:4 4:4 4:4 4:4 4:4-5 4:4-5 4:4-5 4:4-5 4:4-5 4:5 4:5-6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6 4:6-7 4:7 4:7 4:8 4:13 4:14-15 4:21 5:1 5:1 5:13 5:17 5:22 5:22-23 5:22-23 6:12 6:14 6:15 6:18
Ephesians
1:1 1:3 1:3 1:3-4 1:3-4 1:3-4 1:3-4 1:3-5 1:4 1:4 1:4 1:4 1:4-5 1:4-6 1:5-7 1:5-8 1:6 1:6 1:6 1:7 1:7 1:7 1:8 1:10 1:10 1:11 1:11 1:13 1:13 1:13 1:13-14 1:14 1:18 1:19-20 1:19-20 1:20-22 1:20-22 1:22 1:22-23 1:22-23 2:1 2:1 2:1 2:3 2:3 2:3 2:3 2:3 2:4 2:5 2:5-6 2:6 2:7-9 2:8 2:8-10 2:8-10 2:8-10 2:8-10 2:10 2:10 2:10 2:12 2:12 2:12-13 2:12-16 2:13-14 2:14 2:14-15 2:15 2:16 2:17 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 2:18 3:5 3:6 3:10 3:10 3:12 3:12 3:14-15 3:15 3:16-17 3:16-19 3:20 4:6 4:7 4:8 4:8 4:8-13 4:10 4:11 4:11 4:12 4:14 4:18 4:18 4:20 4:21-24 4:23-24 4:23-24 4:24 4:25-29 4:28-31 4:30 4:30 4:30 4:30 4:30 4:30 5:2 5:2 5:2 5:2 5:8 5:8 5:8 5:20 5:22-32 5:25 5:25 5:25-26 5:25-26 5:25-27 5:25-27 5:25-27 5:25-27 5:26-27 5:26-27 5:29 5:29 5:32 6:24 6:24 6:24
Philippians
1:5 1:29 1:29 1:29 1:29 2:1 2:6 2:6 2:6-7 2:6-7 2:6-8 2:6-11 2:7-11 2:8 2:8 2:8 2:8-11 2:9 2:9-11 2:10 2:10 2:10 2:10-11 2:13 2:13 3:7-8 3:8 3:8 3:8 3:8-10 3:8-10 3:9 3:9 3:9 3:9 3:9 3:10 3:10 3:10 4:13
Colossians
1:2 1:12 1:12 1:13 1:13 1:13 1:13-14 1:15 1:16 1:18 1:18 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19 1:19-20 1:24 2:3 2:3 2:3 2:9 2:9 2:12 2:13 2:14 2:14 2:14 2:15 2:18 2:18 2:18 2:20 2:20-22 3:1 3:3 3:3-4 3:4 3:10 3:10 3:16 3:24 3:24 3:24
1 Thessalonians
1:1 1:6 1:6 1:10 3:11 4:3 4:3 4:8 5:19 5:19 5:20
2 Thessalonians
1:5-6 1:6 1:6 1:6 1:10 2:2 2:13 2:13 2:13-14 2:16 2:16 3:17-18 3:17-18
1 Timothy
1:15 2:5 2:6 2:6 2:6 2:6 3:15 3:16 3:16 3:16 3:16 3:16 3:16 3:16 4:1 6:16
2 Timothy
1:9 1:9 2:11 2:19 2:19 2:20 3:3 4:10
Titus
1:2 2:14 2:14 2:14 2:14 2:14 2:14 2:14 3:3 3:3 3:3-5 3:3-6 3:4 3:4 3:4 3:4 3:4-5 3:4-7 3:5 3:5 3:5 3:5 3:5 3:5 3:5 3:5-6 3:6 3:6 3:6 3:6 3:6 3:6 3:6 3:7 3:7 3:7
Hebrews
1 1:2 1:2 1:2-3 1:3 1:3 1:3 1:3 1:3 1:5 1:6 1:6 1:9 1:9 1:10-12 1:10-12 1:14 1:14 1:14 2:7-9 2:8 2:9 2:9 2:10 2:11 2:12 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14 2:14-15 2:14-15 2:15 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:18 2:18 3:2 3:6 4:2 4:9 4:15 4:15 4:15 4:15 4:16 4:16 5:2 5:7 5:7 5:7-8 5:8 6:5 6:7 6:17 6:17-18 6:17-18 6:17-18 6:18 7 7 7:9-10 7:22 7:22 7:25 7:25 7:25 7:25 7:26 7:26 7:26 7:26 7:26 8:6-13 8:7-8 9:8 9:9 9:13-14 9:14 9:14 9:15 9:15 9:15 9:19 9:19-23 9:22 9:24 9:24 9:26 10:1 10:2 10:5 10:5 10:6-8 10:7 10:7 10:7 10:7-8 10:7-8 10:7-9 10:8-10 10:9-10 10:10 10:11 10:19 10:19 10:19-20 10:19-21 10:19-22 10:19-22 10:20 10:20 10:20 10:22 10:32-34 10:33 10:35 10:35 10:38 11 11:1 11:6 11:6 11:7 11:9 11:26 11:26 11:26 11:36 12:1-2 12:2 12:2 12:2 12:3-6 12:5 12:5-6 12:6 12:6 12:7-8 12:12 12:18-21 12:18-22 12:21 12:22 12:22-24 12:23 12:24 12:28 12:29 13:8 13:20
James
1:2 1:12 1:14-15 1:17 1:17 1:17 1:17 1:18 1:18 1:18 1:25 2:5 2:13 4:3 4:6 4:12
1 Peter
1:4 1:6 1:8 1:12 1:12 1:16 1:16 1:17 1:17 1:18 1:18 1:18-19 1:18-19 1:19 1:19 1:19 1:19 1:21 1:21 2:2 2:5 2:6 2:9 2:12 2:12 2:16 2:21 2:21 2:22 2:22 2:24 2:24 2:24 2:24 2:24-25 3:1-2 3:1-2 3:7 3:16 3:16
2 Peter
1:17 1:19 1:19 1:21 2:4-6 2:6 2:8 2:9 2:13 2:13 3:6 3:9 3:9
1 John
1:2 1:3 1:3 1:3 1:3 1:3 1:3 1:5 1:5 1:6 1:6-7 1:7 1:7 1:7 1:7 1:7 1:7 2:1 2:1-2 2:1-2 2:1-2 2:4 2:13 2:15 2:15 2:15 2:16-17 2:20 2:20 2:20 2:22-24 2:23 2:27 2:27 2:27 2:27 3:1 3:1 3:1 3:2 3:16 3:16 3:16 3:24 4:1 4:1 4:3 4:7-8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8 4:8-9 4:8-10 4:8-10 4:9 4:9 4:9 4:9-10 4:10 4:10 4:10-11 4:10-11 4:13 4:16 4:16 4:16 4:16 4:18 5:7 5:7 5:9 5:10 5:10 5:10 5:10-13 5:12 5:12 5:13 5:20 5:20 5:20
Jude
Revelation
1:4 1:4-5 1:5 1:5 1:5-6 1:5-6 1:5-6 1:5-6 1:5-6 1:11 1:11 1:11 1:14 1:14 1:18 1:18 2:4 2:5 2:17 2:22 2:23 2:23 3:2 3:2-3 3:4-5 3:5 3:12 3:17 3:19 3:19 3:19 3:20 3:20 3:20 4:8 5:5 5:5 5:8 5:8-10 5:11-14 5:12-14 5:13 5:13-14 6:2 6:11 6:15-16 7:4 7:4 7:9 7:13 8:3 8:3 11:10 12:1 14:4 17:5 19:7 19:7-8 19:13 19:14 19:16 19:16 19:20 21:27 21:27 22:9 22:16 22:17
Index of Citations
Index of Names
Greek Words and Phrases
Hebrew Words and Phrases
Latin Words and Phrases
Index of Pages of the Print Edition
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[1] See vol. ix., p. 2. [Daniel Burgess[title="Burgess, Daniel"] was an excellent Nonconformist minister, who was ejected from Collinburn, Wiltshire, under the Bartholomew Act, 1662.] — Ed.
[2] Καὶ ἡ κοινωνία δὲ ἡ ἡμετέρα, etc.
[3] Ὡς περικαθάρματα τοῦ κόσμου. —
[4]
[5] “Magna hominis miseria est cum illo non esse, sine quo non potest esse.”— August[title="Augustine"].
[6]
[7]
[8] Παῤῥησίαν καὶ τὴν προσαγωγὴν ἐν πεποιθήσει.
[9]
[10] “Quemadmodum enim nobis arrhabonem Spiritus reliquit, ita et a nobis arrhabonem carnis accepit, et vexit in cœlum, pignus totius summæ illuc quandoque redigendæ.”— Tertul. De Resur., c. li.[title="Tertullian: De Resurrectione Carnis"]
[11] Ἀκριβὴς μὲν οὖν ἐν τοιούτοις οὐκ ἔστιν ὁρισμός, ἕως τίνος οἱ φίλον πολλῶν γὰρ ἀφαιρουμένων, ἔτι μένει, πολὺ δὲ χωρισθέντος, οἷον τοῦ Θεοῦ οὐκ ἔτι. — Aristot. Eth., lib. viii. c. 7[title="Aristotle: Ethica"]; Cicer. de Nat. Deor. lib. i.[title="Cicero: De Natura Deorum"]
[12] Πάντα τὰ τῶν φίλων κοινά.
[13] Καὶ ἡ παροιμία, κοινὰ τὰ φίλων, ὀρθῶς, ἐν κοινωνίᾳ γὰρ ἡ φιλία. — Arist. Eth., viii.[title="Aristotle: Ethica"]
[14] “Nostra quippe et ipsius conjunctio, nec miscet personas, nec unit substantias, sed affectus consociat, et confœderat voluntates.” — Cyp. de Cœn. Domini[title="Cyprian (attrib.): De Cœna Domini"]. [No treatise of Cyprian bears such a title. There is a treatise, “De Cœnâ Domini,” ascribed to Cyprian, but on grounds so questionable and insufficient that it is sometimes 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 Cœcilius, “De Sacramento Dominici Calicis[title="Cyprian: Epistles"];” but the words of the above quotation are not contained in it.]
[15] “Magna etiam illa communitas est, quæ conficitur ex beneficiis ultro citro, datis acceptis.” — Cic. Off., lib. i. c. 17[title="Cicero: De Officiis"].
[16] “Ecce dico alium esse patrem, et alium filium, non divisione alium, sed distinctione.” — Tertul. adv. Prax.[title="Tertullian: Adversus Praxean"]Οὐ φθάνω τὸ ἕν νοῆσαι, καὶ τοῖς τρισὶ περιλάμπομαι, οὐ φθάνω τὰ τρία διελεῖν, καὶ εἰς τὸ ἕν ἀναφέρομαι. — Greg. Naz.[title="Gregory Nazianzen"]
[17] Χαρίσματα, διακονίας, ἐνεργήματα.
[18] Πᾶσαν μὲν γὰρ δέησιν καὶ προσευχὴν καὶ ἔντευξιν, καὶ εὐχαριστίαν ἀναπεμπτέον τῶ ἐπὶ πᾶσι Θεῷ, διὰ τοῦ ἐπὶ πάντων ἀγγέλων ἀρχιερέως ἐμψύχου λόγου καὶ Θεοῦ. — Orig. cont. Cels., lib. v. [c. 4.][title="Origen: Contra Celsum"]
[19] Hic tibi præcipuè sit purâ mente colendus.
[20]
[21]
[22]
[23] Vind. Evan., cap. x. vol. xii.[title="Owen, John: Vindiciæ Evangelicæ"]
[24]
[25]
[26]
[27] “Tametsi omnia unus idemque Deus efficit, ut
dicitur, — opera Trinitatis ad extra sunt indivisa, distinguuntur tamen
personæ discrimine in istis operibus.”—
[28]
[29]
[30] Opera ad extra sunt indivisa.
[31] <l>Πατὴρ σὺν υἱῷ καὶ πανάγνῳ πνεύματι</l> <l>Τριὰς προσώποις εὐκρινὴς, μονὰς φύσει.</l> <l>Μήτ’ οὖν ἀριθμῷ συγχέῃς ὑποστάσεις,</l> <l>Μήτ’ ἂν θεὸν σὺ προσκυνῶν τιμᾷς φύσιν·</l> <l>Μία τριὰς γὰρ, εἷς Θεὸς παντοκράτωρ.</l> Greg. Naz. Iamb. Car. iii.[title="Gregory Nazianzen: Iamb. Car."]
[32] Προσκυνῶμεν τὴν μίαν τοῖς πρισὶ θεότητα. — Idem. Orat., 24[title="Gregory Nazianzen: Orationes"]. See Thom. 22, q. 84, a. 3, q. 84, a. 1[title="Aquinas, Thomas: Summa Theologica"]; Alexan. Ales. Sum. Theol., p. 3, q. 30, m. 1, a. 3[title="Alexander Alensis: Summa Universæ Theologicæ"].
[33]
[34] “Quomodo igitur negat? negat secundum quid; hoc est, negat se ideo rogaturum patrem, ut patrem illis concilet, et ad illos amandos et exaudiendos flectat; quasi non sit suapte sponte erga illos propensus. Voluit ergo Christus his verbis persuadere apostolis, non solum se, sed etiam ipsum patrem illos complecti amore maximo. Et ita patrem eos amare, ac promptum habere animum illis gratificandi, et benefaciendi, ut nullius, neque ipsius filii opus habeat tali intercessione, qua solent placari, et flecti homines non admodum erga aliquem bene affecti,” etc.— Zanc. de trib. nom. Elo., lib. iv. cap. 9[title="Zanchius, Jerome: De tribus Elohim"]. Vid. Hilar de Trinit., lib. vi. p. 97., ed. Eras.[title="Hilary: De Trinitate"]
[35] “Diligi a patre, recipi in amicitiam summi Dei; a Deo foveri, adeoque Deo esse in deliciis.” — Bucerus[title="Bucer, Martin"] in loc.
[36] “Te quod attinet non sumus solliciti, — illud modo desideramus, ut patrem nobis vel semel intueri concedatur.” — Cartwright Har. in John xiv. 8[title="Cartwright, Thomas: Commentaria Practica in totam Historiam Evangelicam"].
[37]
[38]
[39] “Amor supernè descendens ad divinam pulchritudinem omnia convocat.” — Proclus lib. de Anima et Dæm.[title="Proclus: De Anima et Dæmona"]
[40] “Unio substantialis est causa amoris sui ipsius; similitudinis, est causa amoris alterius; sed unio realis quam amans quærit de re amata, est effectus amoris.” — Thom. 12, q. 28, 1, 3[title="Aquinas, Thomas: Summa Theologica"].
[41]
[42]
[43] Ἀνάλογον δ’ ἐν ἁπάσαις ταῖς καθ’ ὑπεροχὴν οὔσαις φιλίαις, καὶ τὴν φίλησιν δεῖ γίνεσθαι, etc. — Arist. Eth., lib. viii. cap. 7[title="Aristotle: Ethica"].
[44] “Effectus amoris quando habetur amatum, est delectatio.” — Thom. 12, q. 25, a. 2, 1[title="Aquinas, Thomas: Summa Theologica"]. “Amor est complacentia amantis in amato. Amor est motus cordis, delectantis se in aliquo.” — August[title="Augustine"].
[45] “Externum magis gaudii gestum, quam internam animi lætitiam significat, cum velut tripudiis et volutationibus gaudere se quis ostendit.” — Pagnin[title="Pagninus, Santes"]. גּוּל; lætitiâ gestiit, animi lætitiam gestu corporis expressit, exilivit gaudio.” — Calas[title="Calasius"].
[46] “Fecisti nos ad te, domine, et irrequietum est cor nostrum donec veniat ad te.” — Aug. Conf.[title="Augustine: Confessions"]
[47]
[48] “Super vita; quas vitas? Quas sibi homines eligunt; alius elegit sibi vitam negociandi, alius vitam rusticandi; alius vitam fœnerandi, alius vitam militandi, alius illam, alius illam. Diversæ sunt vitæ, sed melior est misericordia tua super vitas nostras.” — Aug. Enarrat. in Ps. lxii.[title="Augustine: Enarrationes in Psalmos"]
[49]
[50]
[51] Ἐρᾳν δὲ σεμνὸν οὐρανὸν πληρούμενον ὄμβρου, πεσεῖν εἰς γαῖαν. — Eurip[title="Euripides"]., [as quoted by Aristotle, Eth. viii. 1[title="Aristotle: Ethica"]. The quotation at large is:— <l>Ἐρᾷ δ’ ὁ σεμνὸς οὐρανὸς πληρούμενος</l> <l>Ὄμβρου, πεσεῖν εἰς γαῖαν Ἀφροδίτης ὕπο.</l> Eurip. Frag.[title="Euripides: Fragments"]]
[52] “Amor Dei est infundens et creans bonitatem in amatis.” — Thom. p. p. q. 20, a. 2, c[title="Aquinas, Thomas: Summa Theologica"].
[53] “Amor Dei causat bonitatem in rebus, sed amor noster causatur ab ea.”
[54] “Dilectio quæ est appetitivæ virtutis actus, etiam in statum viæ tendit in Deum primo et immediate.” — Thom. 22, q. 27, a 4[title="Aquinas, Thomas: Summa Theologica"].
[55]
[56]
[57]
[58]
[59]
[60]
[61]
[62] Ζωὴ ἥτις ἦν πρὸς τὸν
Πατέρα, καὶ ἐφανερώθη ἡμῖν. —
[63]
[64] שַׁעֲשׁוּעִים יוֹם יוֹם. “Optime in Dei Filium quadrat patris delicias.” — Mer[title="Mercier, Jean"]. in loc.
[65]
[66]
[67]
[68]
[69]
[70]
[71]
[72]
[73]
[74]
[75]
[76] Ἐφ’ ᾦ
παντες ἥμαρτον,
[77]
[78]
[79]
[80]
Ἐμπαιγμῶν πεῖραν ἔλαβον,
[81]
[82]
[83]
[84]
[85]
[86]
[87]
[88]
[89]
[90]
[91]
[92]
[93]
[94]
[95]
[96]
[97]
[98] Ὁς ἡδὺ καλὸς ὅταν ἔχει νοῦν σώφρονα πρῶτον μὲν εἶδος ἄξιον τυραννίδος. — Porphyr. in Isag. Inde Suetonius de Domitiano[title="Porphyry: Isagoge"]. “Commendari se verecundiâ oris adeo sentiebat, ut apud senatum sic quondam jactaverit; usque adhuc certe animum meum probastis et vultum.” — Sueton. Domit., cap. xviii.[title="Suetonius: Life of Domitian"] “Formæ elegantia in Rege laudatur, non quod per se decor oris magni æstimari debeat, sed quia in ipso vultu sæpe reluceat generosa indoles.” — Calvin[title="Calvin, John"] in loc.
[99]
[100] דּוֹדִי צַחֹ וְאָדוֹם,
[101] “Alii candidum exponunt esse puris et probis, rubrum et cruentum reprobis ad eos puniendos ut Isaia, cap. lxiii. dicitur, מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ. Cur rubet vestimenta tua? quod nostri minus recte de Christi passione exponunt.” — Mercer[title="Mercier, Jean"]. in loc.
[102]
[103]
[104] “Repetit non citra πάθος, en tu pulchra es.” — Mercer[title="Mercier, Jean"].
[105]
[106]
[107]
[108]
[109]
[110]
[111]
[112]
[113]
[114]
[115]
[116]
[117]
[118]
[119]
[120]
[121]
[122] “Qui, propter homines liberandos ab æternâ morte, homo factus est, et ita ad susceptionem humilitatis nostræ, sine suæ majestatis diminutione inclinans, ut manens quod erat, assumensque quod non erat; veram servi formam, ei formæ, in qua Deo patri est æqualis, adunaret, ut nec inferiorem absumeret glorificatio, nec superiorem minueret assumptio; salvâ enim proprietate utriusque substantiæ, et in unum coëunte personam, suscipitur a majestate humilitas, a virtute infirmitas, a mortalitate æternitas, et ad rependendum nostræ conditionis debitum, natura inviolabilis naturæ est unita passibili,” etc. — Leo. Serm. i. De Nat.[title="Leo: Sermons"]
[123] Vind. Evan. c. viii. vol. xii.[title="Owen, John: Vindiciæ Evangelicæ"]
[124] “Deus versus, et homo verus in unitatem Domini temperatur, ut, quod nostris remediis congruebat, unus atque idem Dei hominumque mediator et mori possit ex uno, et resurgere possit ex altero.” — Leo. ubi sup.[title="Leo: Sermons"]
[125]
[126]
[127]
[128]
[129]
[130]
[131]
[132]
[133]
[134]
[135]
[136] 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 the Septuagint rendering should be quoted, — Κεφαλὴ αὐτοῦ χρυσίον κεφὰζ. 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 פָּז. Gesenius[title="Gesenius, William"] refers us to
[137]
[138] As Ophir is
taken for the gold of Ophir, in
[139] Ἐπεὶ οὖν τὸ γενόμενον ὁ κόσμος ἐστὶν ὁ ξύμπας, ὁ τοῦτον θεωρῶν τάχα ἂν ἀκοῦσαι παρ’ αὐτοῦ, ὡς ἐμὲ πεποίηκεν ὁ Θεός. — Plotin[title="Plotinos"].
[140]
[141] “Quamvis speciali cura atque indulgentia Dei, populum Israelitcum constat electum, omnesque alias nationes suas vias ingredi, hoc est, secundum propriam permissæ sunt vivere voluntatem, non ita tamen se æterna Creatoris bonitas ab cationibus admoneret,” — Prosp. De Vocat. Gent. 2, 4[title="Prosper: De Vocatione Gentium"]. “Cœlum et terra, et omnia quæ in eis sunt, ecce undique mihi dicunt ut te amem, nec cessant dicere omnibus, ut sint inexcusabiles.” — August. Confess, lib. x. cap. 6[title="Augustine: Confessions"].
[142]
[143] Ἕστω δὴ ἔλεος, λύπη τὶς ἐπὶ φαινομένῳ κακῷ φθαρτικῷ καὶ λυπηρῷ τοῦ ἀναξίου τυγχάνειν. — Arist. 2. Rhet[title="Aristotle: Rhetoric"]. “Quid autem misericordia, nisi alienæ miseriæ quædam in nostro corde compassio; quâ alicui, si possumus, subvenire compellimur?” — August. De Civit. Dei, lib. ix. cap. 5[title="Augustine: De Civitate Dei"].
[144] Κατακαυχᾶται ἔλεος κρισεως,
[145] Προέθετο.
[146] <l>Ἤ μιν ἑλὼν ῥίψω ἐξ Τάρταρον ἠερόεντα,</l> <l>Τῆλε μαλ’ ἧχι βαθιστον ὑπὸ χθονός ἐστι βέρεθρον,</l> <l>Ἕνθα σιδήρειαί τε πύλαι καὶ χάλκεος οὐδός,</l> <l>Τόσσον ἔνερθ’ Αἴδεω, ὅσον οὐρανός ἐστ’ ἀπὸ γαίης.</l> Homer, Il. θ. 13–16.[title="Homer: Iliad"]
[147] Vid. Diatrib. De Just. Divin.[title="Owen, John: De Divina Justitia"] [A treatise by Owen, which will be found in vol. x. of this edition of his works.]
[148]
[149]
[150]
[151]
[152]
[153]
[154] <l>“Animula vagula, blandula,</l> <l>Hospes comesque corporis,</l> <l>Quæ nunc abibis in loca</l> <l>Pallida, rigida, nudula?</l> <l>Nec ut soles dabias jocos.”</l> Had. Imp.[title="Hadrian, Emperor"]
[155]
[156] “Eos, quibus indulgere videtur, quibus parcere, molles venturis malis (Deus) format.” — Seneca, “De Providentiâ,” cap. iv.[title="Seneca: De Providentia"] — “Pro dii immortales! Cur interdum in hominum sceleribus maximis, aut connivetis, aut præsentis fraudis pœnas in diem reservatis!” — Cic. pro Cæl. 24[title="Cicero: Pro Cælio"].
[157] Κατὰ μὲν τοῦ ἐπιῤῥέοντος βάψαντα, γλυκὺ τὸ ὕδωρ ἀνιμήοασθαι· εἰ δὲ εἰς βάθος τὶς καθῆκεν τὴγ κάλπιν, ἁλμυρόν. — Arrian[title="Arrian of Nicomedia"]. περιπ. Εὐξείνου πόντου.
[158] “Si amabilis est sapientia cum cognitione rerum conditiarum, quam amabilis est sapientia, quæ condidit omnia ex nihilo!” — August. Lib. Meditat., c. xviii.[title="Augustine: Lib. Meditat."]
[159]
[160]
[161]
[162]
[163]
[164]
[165]
[166]
[167]
[168]
[169] “Shaddai, Aquila interpretatur ἄλκιμον, quod nos robustum et ad omnia perpetranda sufficientem possumus dicere.” — Hieron., Epist. cxxxvi.[title="Jerome: Epistles"]
[170] Ἡ σοφία ἐστὶ τῶν τιμιωτάτων. — Arist[title="Aristotle"].
[171] Τὸ δικαίωμα τοῦ Θεοῦ
ἐπιγνόντες ὅτι οἱ τὰ τοιαῦτα πράσσοντες ἄξιοι θανάτου εἰσίν. —
[172] “Primus est deorum cultus, Deos credere: deinde reddere illis majestatem suam, reddere bonitatem, sine qua nulla majestas est. Scire illos esse qui præsident mundo: qui universa vi sua temperant: qui humani generis tutelam gerunt.” — Senec., Epist. xcvi.[title="Seneca: Epistles"] “Neque honor ullus deberi potest Deo, si nihil præstat colenti; nec ullus metus, si non irascitur non colenti.” — Lactan[title="Lactantius"]. <l>“Raro antecedentem scelestum</l> <l>Deseruit pede pæna claudo.”</l> Horat., Od. iii. 2, 31, 32.[title="Horace: Odes"] <l>“Quo fugis Encelade? quascunque accessseris oras,</l> <l>Sub Jove semper eris,” etc.</l> <l>― “Hos tu</l> <l>Evasisse putes, quos diri conscia facti</l> <l>Mens habet attonitos, et surdo verbere cædit!”</l> Juvenal, Sat. xiii. 192.[title="Juvenal: Saturnalia"] <l>Οἴει σὺ τοὺς θανόντας, ὦ Νικόστρατε,</l> <l>Τρυφῆς ἁπάσης μεταλαβόντας ἐν βίῳ,</l> <l>Πεφευγέναι, τὸ θεῖον ὡς λεληθότας;</l> <l>Ἔστιν Δίκης ὀφθαλμός, ὃς τὰ πάνθ’ ὁρᾷ.</l> <l>Καὶ γὰρ καθ’ ᾅδην δύο τρίβους νομίζομεν,</l> <l>Μίαν δικαίων, ἑτέραν δ’ ἀσεθῶν εἶν’ ὁδόν.</l> <l>Κ’ εἰ τοὺς δύο καλύψει ἡ γῆ, φαςὶ, χρόνῳ</l> <l>Ἁρπάζ’, ἀπελθών, κλέπτ’, ἀποστέρει, κύκα.</l> <l>Μηδὲν πλανηθῇς, ἔσται κᾴν ᾅδου κρίσις.</l> <l>Ἥνπερ ποιήσει Θεὸς ὁ πάντων δεσπότης,</l> <l>Οὗ τούνομα φοβερὸν οὐδ’ ἂν ὀνομάσαιμ’ ἐγώ. κ. τ. λ.</l> Philemon, juxta Justin. Martyr. seu Diphil. juxta Clement.[title="Philemon: Quoted in Justin Martyr on the Sole Government of God"]
[173]
[174]
[175]
[176]
[177]
[178]
[179]
[180]
[181]
[182]
[183]
[184]
[185]
[186]
[187]
[188]
[189]
[190]
[191] Vid. Diatr. de Just. Divin. cap. iii.[title="Owen, John: De Divina Justitia"] vol. x.
[192]
[193] “Quia unusquisque sibi virtutem acquirit; nemo sapientum de ea gratias Deo egit.” — Cicer[title="Cicero"].
[194] “Natura sic apparet vitiata, ut hoc majoris vitii sit non videre.” — Aug[title="Augustine"].
[195] See Treatise on Mortification[title="Owen, John: On the Mortification of Sin"]. [Works., vol. vi.]
[196]
[197]
[198]
[199]
[200] Διώκων νόμον δικαιοσύνης εἰς νόμον δικαιοσύνης οὐκ ἔφθασε.
[201] Μεμφόμενο.
[202] Πάντες ἥμαρτον,
[203]
[204]
[205] Ὡς ἐξ ἔργων νόμου.
[206] “Bene et compositè C. Cæsar … de vita et morte disseruit, falsa, credo, existimans, ea quæ de infernis memorantur; diverso itinere malos a bonis loca tetra, inculta, fœda atque formidolosa habere,” — Cato. apud. Sallust. Bell. Catil. lii.[title="Sallust: De Bello Catilinæ"]Ἀλλ’ ἔστι καὶ τῷ ὄντι τὸ ἀγκβιώσκεσθαι, καὶ ἐκ τῶν τεθνεώτων τοὺς ζῶντας γίγνεσθαι, καὶ τὰς τῶν τεθνεώτων ψυχὰς εἶναι· καὶ ταῖς μὲν ἀγαθαῖς ἄμεινον εἶναι, ταῖς δὲ κακαῖς, κάκιον. — Plat. in Phæd. 17[title="Plato: Phædrus"].
[207] <l>“Devenêre locos lætos, et amœna vireta</l> <l>Fortunatorum nemorum, sedesque beatas,” etc.</l> Virg., Æn. vi. 638.[title="Virgil: Aeneid"]
[208] In the previous editions it is stated that five things are required to walk with God, and then five things are immediately enumerated. It will be found, however, that, in the subsequent illustration, six particulars are specified. A particular, the way, (see p. 109,) had been omitted in the division stated above. We have, therefore, altered it in accordance with Owen’s real treatment of his subject. — Ed.
[209]
[210] The division of which this indicates the second part, is implied, but not expressed, in p. 79, and the first paragraph of p. 80. — Ed.
[211] Οἶμαι μὲν ἐγὼ τὸν ἀληθέστατον λόγον περὶ τούτων εἶναι ᾦ Σώκρατες, μείζω τινὰ δύναμιν εἶναι ἢ ἀνθρωπείαν, τὴν θεμένην τὰ πρῶτα ὀνόματα τοῖς πράγμασιν. — Plato in Cratylo[title="Plato: Cratylus"].
[212]
[213] These words are borrowed from Pers., Sat. iii. 60, 61[title="Persius: Saturæ"], in allusion to the fruitless pursuit of any object by the use of inadequate means. — Ed.
[214] Εἰ δέ τις τῶν ἀρετῆς ἐφιεμένων ὠφελιμωτέρῳ τινὶ Σωκράτους συνεγένετο, ἐκεῖνον ἐγὼ τὸν ἄνδρα ἀξιομακαριστότατον νομίζω. — Xenoph. apol. pro Socrat. ad finem[title="Xenophon: Apologia pro Socrates"].
[215] “O Sapientia superba irridens Christum crucifixum!” — August. Expos. In Joh. Trac. 2, de cap. 1[title="Augustine: Tractatus in Evangelium Iohannis"].
[216] “Hæreses a philosophiâ subornantur. Inde Æones, et formæ nescio quæ, trinitas homines apud Valentinium, Platonicus fuerat; inde Marcionis Deus melior de tranquillitate, a Stoicis venerat. Et ut anima interire dicatur, ab Epicureis observatur, et ut carnis restitutio negetur, de unâ omnium philosophorum scholâ sumitur: … Quid ergo Athenis et Hierosolymis? quid Academiæ et Ecclesiæ? quid hæreticis et Christianis? Nostra institutio de porticu Salomonis est. Nobis curiositate opus non est post Jesum Christum; nec inquisitione post evangelium. Cum credimus, nihil desideramus ultra credere. Hoc enim priùs credimus, non esse quod ultra credere debeamus.” — Tertul. de Præscript. ad Hæret. [cap. vii.][title="Tertullian: De Præscriptione Hæreticorum"]― Ἐπειδήπερ ἱκανῶς ἐκ τῶν προειρημένων τὰ τῶν φιλοσόφων ὑμῶν ἐλήλεγκατα πάσης ἀγνοίας καὶ ἀπάτης φανέντα πλήρη. κ. τ. λ. — Just. Mart. ad Græc. Cohort. [c. xi.][title="Justin Martyr: Hortatory Address to the Greeks"] <l>Μοῦνον ἐμοὶ φίλον ἔσκε λόγων κλέος, οὓς συνάγειραν</l> <l>Ἀντολίη τι, δύσις τε, καὶ Ἑλλάδος εὖχος Ἀθῆναι,</l> <l>Τοῖς ἔπι πολλ’ ἐμόγησα πολὺν χρόνον, ἀλλὰ καὶ αὐτοὺ,</l> <l>Πρηνέας ἐν δαπέδῳ Χριστοῦ προπάροιθεν ἔθηκα,</l> <l>Εἴξαντας μεγάλοιο θεοῦ λόγῳ ὅς ῥα καλύπτει</l> <l>Πάντα φρενὸς βροτέης στρεπτὸν πολυειδέα μῦθον.</l> Greg. Naz. Car. i. de Reb. Suis.[title="Gregory Nazianzen: Carmen de vita sua"]
[217] Ὣ γῆρας ὡς ἐπαχθὲς ἀνθρώποισιν εἶ, καὶ πανταχῆ λυπηρόν, οὐ καθ’ ἓν μόνον, ἐν ᾦ γὰρ οὐδὲν δυνάμεθ’ οὐδ ἰσχύομεν, σὺ τηνικαῦθ’ ἡμᾶς διδάσκεις εὖ φρονεῖν. — Excerp. ex Nicostrat.[title="Nicostratus"]
[218] <l>“Isthuc est sapere, non quod ante pedes modò est,</l> <l>Videre; sed etiam illa quæ futura sunt,</l> <l>Prospicere.”</l> Teren. Adelph. 3, 3, 33.[title="Terence: Adelphi"]
[219]
[220] <l>“Prudens futuri temporis exitum</l> <l>Caliginosa nocte permit Deus:</l> <l>Ridetque, si mortalis ultra</l> <l>Fas trepidat.”</l> Horat., Od. iii. 29, 29.[title="Horace: Odes"]
[221] 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 with [1.] on that page. The insertion of it, however, would have required great changes, and rendered the subsequent numeration very obscure. — Ed.
[222] Ἡδονὴ μᾶλλον ἐν ἠρεμίᾳ ἐστίν, ἢ ἐν κινήσει. — Arist. Eth., lib. vii., cap. 14[title="Aristotle: Ethica"]. Τελειοι δὲ τὴν ἐνέργειαν ἡ ἡδονή. — Id. l. 10, c. 4[title="Aristotle: Ethica"].
[223]
[224] “Voluntatem Dei nosse quisquam desiderat? fiat amicus Deo, quia si voluntatem hominis nosse vellet, cujus amicus non esset, omnes ejus impudentiam et stultitiam deriderent.” — August, de Gen. Cont. Man., lib. i. cap. 2[title="Augustine: De Genesi contra Manichæos"].
[225] “Vox πάντα ex subjecta materia, restrictionem ad doctrinam salutis requirit.” — Tarnov[title="Tarnovius, Johannes"]. in loc.
[226]
[227]
[228] “Vera via vitæ.” — Bez[title="Beza, Theodore"].
[229] “Via nullius ante trita solo. Πρόσφατον καὶ ζῶσαν, recens interfectam; tamen viventem.”
[230]
[231]
[232]
[233] “Ὑπερεντυγχάνειν, est advocatorum qui clientibus desideria dictant.”
[234]
[235]
[236]
[237]
[238] According to the view to which Owen refers, the preposition should be dropped from the translation, and אֶת regarded as in apposition with Jehovah, — “I have gotten a man, Jehovah.” The particle אֶת occurs in this sense, as simply demonstrative, forty times in the first four chapters of Genesis. — Ed.
[239] “Æternitatem temporis juxta sensum mysticum in se includit, ut alias in Scriptura; quia nunquam a tali somno, id est, conjunctione cum sponso, excitari velit.” —Mer[title="Mercier, Jean"]. in loc.
[240]
[241]
[242]
[243] “Eleganter periphrasi utitur loco nominis proprii, ut vim amoris sui exprimat.” — Merc[title="Mercier, Jean"]. “Ista repetitio assensum indicat et studium quo eum quærebat, et mœrorem quo angebatur, quod occurrere non posset.” — Idem.
[244]
[245]
[246]
[247]
[248] Vide Vind. Evan., cap. xiii. vol. xii.[title="Owen, John: Vindiciæ Evangelicæ"]
[249]
[250] See Vind. Evan., cap. xiii. vol. xii.[title="Owen, John: Vindiciæ Evangelicæ"]
[251]
[252]
[253]
[254]
[255]
[256]
[257]
[258]
[259]
[260]
[261] “Amorem istum non esse vulgarem ostendit, dum nos pretiosos esse dicit.” —Calv[title="Calvin, John"]. in loc.
[262]
[263]
[264]
[265] Luther[title="Luther, Martin"].
[266] Νῦν ἄρχομαι εἶναι μαθητής, οὐδὲν τούτων τῶν ὁρωμένων ἐπιθυμῶ, ἵνα τὸν Ἰησοῦν Χριστὸν εὕρω. Πῦρ, σταυρός, θηρία, σύγκλασις ὀστέων, καὶ τῶν μελῶν διασπασμός, καὶ παντὸς τοῦ σώματος συντριβή, καὶ βάσανοι τοῦ διαβόλου εἰς ἐμὲ ἔλθωσιν, ἵνα Ἰησοῦ Χριστοῦ ἀπολαύσω. — Vit. Ignat. [Hieronymus, De Viris Illustribus, c. xvi.][title="Jerome: De Viris Illustribus"]
[267]
[268]
[269]
[270]
[271]
[272]
[273]
[274]
[275]
[276]
[277]
[278] Καὶ τοῦτό μοι τῶν ἐν ᾅδου κολάσεων βαρύτερον ἂν εἴη. — Basil[title="Basil"].
[279] “Fateor insitam esse nobis corporis nostri caritatem.” — Senec. Epist. xiv.[title="Seneca: Epistles"] “Generi animantium omni est a natura tributum ut se, vitam, corpusque tueatur.” — Cicer. Off. i. [iv.][title="Cicero: De Officiis"]
[280]
[281] “Hoc quidem certum est, hoc vocabulo, summum illum consensum membrorum et capitis (id est, ecclesiæ et Christi) significari, de quo toties Paulus disserit. Deinde ut cum de Deo loquitur, ita, etiam de Christo glorioso disserens Scriptura, ad nostrum captum se demittit. Gloriosum autem ad dextram patris Christum sedere credimus; ubi dicitur nostris malis affici, quod sibi factum ducat quicquid nobis fit injuriæ, ideo clamans e cœlis, Saul cur me presequeris? Altiores speculationes scrutari, nec utile nec tutum existimo.” — Bez[title="Beza, Theodore"]. in loc.
[282]
[283]
[284]
[285]
[286] <l>“― En ipse capellas</l> <l>Protinus æger ago; hanc etiam vix Tityre duco,” etc.</l> Virg. [Ec. i. 12][title="Virgil: Eclogues"]
[287] “Quod frequentur in Scriptura, pastoris nomen Deus usurpat, personamque induit, non vulgare est teneri in nos amoris signum. Nam quum humilis et abjecta sit loquendi forma, singulariter erga nos affectus sit oportet, qui se nostrâ causa ita demittere non gravatur: mirum itaque nisi tam blanda et familiaris invitatio ad eum nos alliciat.” — Calvin in Ps. xxiii. 1[title="Calvin, John: Commentary on the Psalms"].
[288]
[289]
[290]
[291]
[292]
[293] “Τῶν παθημάτων Christi duo sunt genera: προτερήματα, quæ passus est in corpore suo, et ὑστερήματα, quæ in sanctis.” — Zanc[title="Zanchius, Jerome"]. in loc.
[294]
[295]
[296]
[297]
[298]
[299] “Perfice hoc precibus, pretio, ut hæream in parte aliqua tandem,” etc.
[300]
[301]
[302]
[303]
[304] Vindiciæ Evangel., chap. xiii. vol. xii.[title="Owen, John: Vindiciæ Evangelicæ"]
[305] [See beginning of chapter ii., for the leading divisions.]
[306] “Vox hæc δικαιοσύνη hoc quidem loco latissimè sumitur, ita ut significet non modo τὸ νόμιμον, sed et quicquid ullam æqui atque honesti habet rationem; nam lex Mosis de hoc baptismo nihil præscripserat.” — Grot[title="Grotius, Hugo"].“Per δικαιοσύνη Christus hic non designat justitiam legalem, sed, ut ita loqui liceat, personalem; τὸ πρέπον personæ, et τὸ καθῆκον muneri.” — Walæ[title="Walæus, Antonius"].Ἐβαπτίσθη δὲ καὶ ἐνήστευσεν, οὐκ αὐτὸς ἀποῤῥύψεως ἢ νηστείας χρείαν ἔχων, ἢ καθάρσεως, ὁ τῆ φύσει καθαρὸς καὶ ἅγιος. — Clem[title="Clement of Rome"].
[307] “Sensus est de angelis, qui si cum Deo confederantur, aut si eos secum Deus conferat, non habens rationem eorum quæ in illis posuit, et dotium ac donorum quæ in illos contulit, et quibus eos exornavit et illustravit, inveniat eos stolidos. Sanè quicquid habent angeli, a Deo habent.” — Mercer[title="Mercier, Jean"]. in loc.
[308] “Fuit legis servituti subjectus, ut eam implendo nos ab ea redimeret, et ab ejus servitute.” — Bez[title="Beza, Theodore"].
[309] “Proprium objectum obedientiæ est præceptum, tacitum vel
expressum, id est, voluntas superioris quocunque modo innotescat.” —
Thom. 2, 2, q. 2, 5[title="Aquinas, Thomas: Summa Theologica"].
[310] Præcipitur,
[311] “Obedientia importat necessitatem respectu ejus quod præcipitur, et voluntatem respectu impletionis præcepti.” — Thom. 3, q. 47, 2, 2[title="Aquinas, Thomas: Summa Theologica"].
[312] “In vita passivam habuit actionem; in morte passionem activam sustinuit; dum salutem operatur in medio terræ.” — Bern. Ser. 4[title="Bernard: Sermons"].
[313] <l>“Tantane me tenuit vivendi, nate, voluptas,</l> <l>Ut pro me hostili paterer succedere dextræ,</l> <l>Quem genui? tuane hæc genitor per vulnera servor,</l> <l>Morte tua vivens?”</l> Virgil, Æneid. x. 846.[title="Virgil: Aeneid"]
[314] Vindic. Evan., cap. xx.–xxii. vol. xii.[title="Owen, John: Vindiciæ Evangelicæ"]
[315] “Nil quidem emitur nisi interveniente pretio; sed hoc tamen additum magnam emphasin habet.” — Bez[title="Beza, Theodore"].
[316] “Observatum est a sacrificantibus, ut si hostia quæ ad aras duceretur, fuisset vehementer reluctata, ostendissetque se invitam altaribus admoveri, amoveretur, quia invito Deo eam offerri putabant; quæ vero stetisset oblata, hanc volenti numini dari existimabant.” — Macrob. Saturnal. lib. iii.[title="Macrobus: Saturnalia"] “Hoc quoque notandum, vitulos ad aras humeris hominum allatos non fere litare; sicut nec claudicante, nec aliena hostia placari deos; neque trahente se ab aris.” — Plin. lib. viii. cap. 45[title="Pliny the Elder: Historia Naturalis"].
[317]
[318]
[319]
[320]
[321]
[322]
[323]
[324]
[325]
[326]
[327] “Vicariam navere
operam.” — Tertull[title="Tertullian"].,
[328]
[329] Saints’ Perseverance, chap. viii. vol. xi.[title="Owen, John: The Doctrine of the Saints’ Perseverance Explained and Confirmed"]
[330]
[331]
[332]
[333]
[334]
[335]
[336]
[337]
[338] Intended is here used in a sense now obsolete, — stretched, increased. — Ed.
[339]
[340]
[341] Ὑπὲρ Χριστοῦ.
[342]
[343]
[344]
[345]
[346] Αἷμα ῥαντισμοῦ.
[347]
[348]
[349]
[350]
[351]
[352] See division, p. 211.
[353] מְלִיצַי רֵעָי, rendered in our translation, “My friends scorn me,” is in the Targum, to which Owen[title="Owen, John"] alludes, פְרַקְלִיטַי חֲבֵרַי, “My advocates are my friends.” The word is the Greek παράκλετοι, in Hebrew characters. — Ed.
[354]
[355] Perseverance of the Saints, chap. viii. vol. xi.[title="Owen, John: The Doctrine of the Saints’ Perseverance Explained and Confirmed"]
[356]
[357] Perseverance of the Saints, chap. viii. vol. xi.[title="Owen, John: The Doctrine of the Saints’ Perseverance Explained and Confirmed"]
[358]
[359] Importance, is an obsolete sense of the word, import or meaning. — Ed.
[360]
[361]
[362] [Brought over, borrowed.]
[363] Od. ζ. 187[title="Homer: Odyssey"].
[364] Od. ω. 401[title="Homer: Odyssey"].
[365] Owen[title="Owen, John"], in all probability, alludes to his “Diatriba de Justitiâ Divinâ[title="Owen, John: De Divina Justitia"].” See vol. x. of his Works. — Ed.
[366] In the present edition of Owen’s Works, the passage will be found in page 180 of this volume.
[367]
[368]
[369]
[370] Page 48 of this volume.
[371] Proceeding from the divine and human natures in personal union. — Ed.
[372] Page 59 of the present volume.
[373] Jonas Schlichtingius[title="Schlichtingius, Jonas"] was a Socinian author. He wrote “A Confession of Christian Faith, published in the name of the Churches which in Poland acknowledge one God, and his only begotten Son Jesus Christ, and the Holy Spirit[title="Schlichtingius, Jonas: A Confession of Christian Faith"].” It appeared in the year 1642. — Ed.
[374] From page 154 to page 164 of this volume.
[375] Pages 162, 163 of this volume.
[376] Page 159 of this volume.
[377] Page 162 of this volume.
[378] Page 154 of this volume.
[379] In the course of the same year in which this reply to Sherlock[title="Sherlock, William"] appeared, Owen[title="Owen, John"]’s “Discourse on the Holy Spirit[title="Owen, John: Discourse on the Holy Spirit"],” and the second volume of his “Exposition of the Epistle to the Hebrews[title="Owen, John: Exposition of the Epistle to the Hebrews"]” were published. There is much in both of them on the points at issue between Owen[title="Owen, John"] and Sherlock[title="Sherlock, William"]. — Ed.