Of Communion with God, Part 2 · Chapter 5
CHAP. V.
Other consequentiall affections; 1. On the part of Christ. He values his Saints. Evidences of that valuation 1. his Incarnation. 2. Exinanition. 2 Cor. 8. 9. Phil. 2. 6, 7. 3. Obedience as a Servant. 4. In his death his valuation of them in comparison of others. Believers estimation of Christ. 1. They value him above all other things and persons. 2. Above their own lives. 3. All spirituall Excellency's: The summe of all on the part of Christ. The summe on the part of Believers. The third Conjugall Affection on the part of Christ, Pitty or Compassion, wherein manifested. Suffering and Supply, fruits of Compassion. Severall ways whereby Christ relieves the Saints under temptations. His Compassion in their afflictions. Chastity the third Conjugall affection in the Saints. The fourth on the part of Christ, Bounty: on the part of the Saints, Duty.
CHRIST values his Saints, values Believers. Which is the second branch of that conjugall affection he beares towards them, having taken them into the Relation §. 1 whereof we speake. 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 Mediatour, 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 & undergoing. Take a few instances.
1. For their sakes was he made a flesh; manifested in the flesh Heb. 2. 14. Whereas therefore the Children pertooke of flesh and §. 2. 1 John 1. 14. 1 Tim. 3. 16. blood, even he in like manner pertook of the same: & the Height of this valuation of them the Apostle aggravates verse 16. Verily he took not on him the nature of Angells, but he took on him the seed of Abraham, he had no such esteem of Angells. Whether you take foreign properly to take, or to take hold of, as our translators, and so supply the word nature, and referre the whole unto Christs Incarnation, who therein tooke our nature on him and not the nature of Angels: Or for foreign, to helpe, he did not helpe nor succour fallen Angels; but he did helpe and bVid. Vind. Evan. cap. 13 §. 55.succour the seed of Abraham, and so consider it as the fruite of Christs Incarnation, it is all one as to our present businesse; His preferring the seed of Abraham before Angells, his valuing them above the other is plainely expressed. And observe that he came to helpe the seed of Abraham, that is cRom. 4. 17. Gel. 3. 7.Believers; his esteem and valuation is of them only.
2. For their sakes he was so made flesh, as that there was an §. 3 emptying, an exinanition of himselfe, and an eclipsing of his glory, and a becoming poore for them 2 Cor. 8. 9. Ye know the Grace of our Lord Jesus Christ, that being rich, for us he became poore. Being rich in Eternall Glory with his father John 17. 5. He became poore, for Believers. The same person that was rich, was also poore. That the riches here meant can be none but those of the Deity, is evident by its opposition to the poverty which as man he undertooke. This is also more fully expressed Phil. 2. 6, 7. Who being in the forme of God, counted it no robbery to be equall to God, but he emptied himselfe, taking the forme of a servant, and being made in the fashion of a man, and sound in forme as a man, &c. That the forme of God is here the Essence of the Deity, sundry things inevitably evince. As
1. That he was therein dSee Vind. Evan. cap. 13 §. 6, 7, 8.equall to God, that is his Father. Now §. 4 nothing but God, is equall to God, not eJoh. 14. 28.Christ as he is Mediator in his greatest Glory: nothing but that which is infinite, is equall to that which is infinite.
2. The forme of God is opposed to the forme of a Servant, and that forme of a Servant, is called the fashion of a man, v. 8. that fashion wherein he was found when he gave himselfe to death. wherein as a man he powred out his blood and dyed: foreign, (he took the forme of a servant) is expounded in the next words foreign: an expression used to set out his Incarnation. Rom. 8. 3. God sent him foreign, in taking true flesh, he was in the likenesse of sinfull flesh. Now in thus doing, it is said foreign, he humbled, emptied himselfe, made himselfe of no reputation. In the very taking of flesh, there was a condescension, a debasing of the person of the Son of God: It could not be without it. If God humbled himselfe to behold the things that are in Heaven & Earth, Psal. 113. 6. then certainely it was an inconceivable condescension and abasement not only to behold, but take upon him, into personall union, our nature with himselfe. And though nothing could possibly be taken off from the essentiall Glory of the Deity, yet that Person appearing in the fashion of a man, and forme of a servant, the Glory of it as to the manifestation was eclipsed; and he appeared fIsa. 53. 1.quite another thing, then what indeed he was, and had been from Eternity. Hence he prays, that his Father would Glorify him, with the glory he had with him before the world was Joh. 17. 3. as to the manifestation of it. And so though the divine nature was not abased, the person was.
3. For their sakes he so humbled and emptyed himselfe in §. 5 taking flesh, as to become therein a servant, in the eyes of the world of no esteem nor account, and a true and reall servant gIs. 42. 1. 19. Joh. 14. 51.unto the Father; for their sakes he humbled himselfe 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 hMath. 3. 15.(1.) Fulfilling all righteousnesse. (2.) Enduring all manner of persecutions and hardships, (3.) Doing all manner of good to men. He tooke on him for their sakes a life, and course pointed to Heb. 5. 7, 8. A life of prayers, teares, feares, obedience, suffering, and all this with cherefullnesse and delight, calling his employment his meate and drinke, and still professing that the law of this obedience was in his iHeb. 10. 7, 8.heart that he was content to doe this will of God. He that will sorely kHebr. 2. v. 14, 15.Revenge the least opposition that is or shall be made to him by others, was content to undergoe any thing all things for believers.
4. He stays not here, but for the consummation of all that §. 6 went before: for their sakes he becomes obedient to death, the death of the Crosse, so he professeth to his Father Joh. 17. 19. For their sakes I sanctify my selfe; I dedicate my selfe as an Offering, as a Sacrifice to be killed & slain. This was his aime in all the former, that he might dye. He was borne & l lived that he might dye. He valued them above his life. And if we might stay to consider a little what was in this death, that he underwent for them, we should perceive what a price indeed he put upon them. The mGal. 3. 13.curse of the Law was in it, the n2 Cor. 5. 21.wrath of God was in it, oPsal. 22. 1.the losse of Gods presence was in it. It was a pMat. 26. 39.fearefull cup that he tasted of, & drank of, that they might never tast of it. A man would not for tenne thousand worlds be willing to undergoe, that which Christ underwent for us in that one thing of desertion from God, were it attended with no more distresse, but what a meer Creature might possibly emerge from under. And what thoughts we should have of this, himselfe tells us, Joh. 15. 13. Greater love hath none then this, that one lay down his life for his friends. It is impossible there should be any greater demonstration or evidence of love then this; what can any one doe more? And yet he tells us in another place, that it hath another aggravation and heightning Rom. 5. 8. God commendeth his love to us in that whilst we were yet sinners Christ dyed for us. When he did this for us we were sinners, and enemies whom he might justly have destroyed. What can more be done? to dye for us when we were sinners? such a death, in such a manner, with such attendences of wrath and curse; a death accompanied with the worst that God had ever threatned to sinners, argues as high a valuation of us, as the heart of Christ himselfe was capable of.
For one to part with his Glory, his Riches, his Ease, his Life, his Love from God, to undergoe losse, shame, wrath, curse, death for another, is an evidence of a deare valuation, and that it was all on this account we are informed. Heb. 12. 2. Certainely Christ had a deare esteem of them, that rather than they should perish that they should not be his, and be made partakers of his Glory, he would part with all he had for their sakes, Ephes. 5. v. 25, 26.
There would be no end should I goe through all the instances of Christ's valuation of Believers in all their deliverances, Afflictions, in all conditions of sinning & 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 Jewell, his Diadem, his Crowne.
2. In comparison of others. All the world is nothing to §. 17 him in Comparison of them. They are his Garden; the rest of the world a Wildernesse. Cant. 4. 12. A Garden inclosed is my Sister my Spouse, a Spring shut up, a Fountaine sealed. They are his inheritance, the rest, his enemies of no regard with him. So Isa. 43. 3, 4. I am the Lord thy God, the holy one of Israel, thy Saviour; I gave Aegypt for thy ransome, Ethiopia and Seba for thee; since thou wast gAmorem istum non esse vulgarem oftendit, dum nos pretiosos esse dicit. Calv. in loc.precious in my sight, thou hast been honourable and I have loved thee, therefore will I give men for thee, and people for thy life. The reason of this dealing of Christ with his Church in parting with all others for them, is because he loves her, she is precious and honourable in his sight, thence he puts this great esteem upon her. Indeed he disposeth of all Nations and their interest according as is for the good of Believers. Amos 9. 9. in all the siftings of the nations, the eye of God is upon the house of Israell, not a graine of them shall perish. Looke to Heaven, Angells are appointed to minister for them Heb. 1. 14. Look into the world; the Nations in Generall are either rGen. 12. 3. Mich 5. 7, 8.blessed for their sakes, or sIsa. 34. 8. 63. 4. Isa. 84. 15.destroyed on their account; preserved to try them, or rejected for their cruelty towards them: and will receive from Christ their tMath. 24. v. 35, 36, 37, 38.finall doome according to their deportment towards these despised ones: on this account are the pillars of the Earth borne up, and patience is exercised towards the perishing world. In a word there is not the meanest, the weakest, the poorest Believer on the earth but Christ prizeth him more then all the world besides; were our hearts filled-much with thoughts hereof, it would tend much to our consolation.
2. To answer this, Believers also value Jesus Christ; they have an esteem of him above all the world, and all things in the §. 8 world. You have been in part acquainted with this before, in the account that was given of their delight in him, and enquiry after him. They say of him in their hearts continually as David, Whom have I in Heaven but thee, and whom in Earth that I desire besides thee. Psal. 73. 25. Neither Heaven nor Earth will yeild them an object any way comparable to him, that they can delight in.
1. They value him above all other things and persons, Mallem §. 9. Luther.(said one) ruere cum Christo, quam regnare cum Caesare. Pulchra terra, pulchrum coelum, sed pulcherrimus dominus Jesus. Christ and a dungeon, Christ and a crosse is infinitely sweeter then a Crown, a Scepter without him to their soules. So was it with Moses, Heb. 11. 26. He esteemed the reproach of Christ greater riches then the Treasures of Aegypt. The reproach of Christ, is the worst consequent that the wickednesse of the world or malice of Satan can bring upon the followers of him. The treasures of Egypt were in those days the greatest in the world. Moses despised the very best of the world, for the worst of the Crosse of Christ. Indeed himselfe hath told believers, that if they love any thing better then him, Father or Mother, they are not worthy of him. A despising of all things for Christ, is the very first lesson of the Gospell. Give away all, take up the crosse and follow me, was the way whereby he try'd his Disciples of old, and if there be not the same minde and heart in us, we are none of his.
2. They value him above their lives. Act. 20. 24. My life §. 10 is not deare that I may perfect my course with joy, and the ministry I have received of the Lord Jesus. Let life and all goe, so that I may serve him, and when all is done, enjoy him, and be made like to him. It is known what is reported of uforeign. Vit. Ignat.Ignatius when he was lead to Martyrdome, let what will said he come upon me only so I may obtaine Jesus Christ. Hence they of old rejoyced when whipped, scourged, put to shame for his sake, Act. 5. 41. Heb. 11. all is welcome that comes from him, or for him. The lives they have to live, the death thay have to dye, is little, is light upon the thoughts of him, who is the stay of their lives and the end of their death. Were it not for the refreshment which daily they receive by thoughts of him, they could not live; their lives would be a burden to them, and the thoughts of enjoyment of him make them cry with Paul, Oh that we were dissolved: The storys of the Martyrs of old, and of late, the sufferers in giving witnesse to him, under the Dragon, and under the false Prophet, the neglect of life in women and Children on his account, contempt of torments whilst his name sweetned all, have rendred this truth cleare to Men and Angells.
3. They value him above all spirituall Excellencys and all other righteousnesse whatever Phil. 3. 7, 8. Those things which were advantage to me, I esteemed losse for Christ. Yea also I account all things to be losse for the excellency of the knowledge of Christ Jesus my Lord; for whose sake I have lost all things, and doe esteem them common that I may gaine Christ, and be found in him. having recounted the Excellency's which he had, and the priviledges which he enjoyed in his Judaisme, which were all of a spirituall nature, and a participation wherein, made the rest of his country men despise all the world, and looke upon themselves as the only acceptable persons with God, resting on them for righteousnesse, the Apostle tells us what is his esteem of them in Comparison of the Lord Jesus, they are losse and dung, things that for his sake, he had really suffred the losse of; that is, whereas he had for many yeares been a Zealot of the Law, seeking after a righteousnesse as it were by the workes of it, Rom. 9. 31. instantly serving God day and night to obtaine the promise Act. 26. 7. living in all good conscience from his youth, Act. 22. all the while very zealous for God and his institutions, now willingly casts away all these things, lookes upon them as losse and dung, and could not only be contented to be without them, but as for that end for which he sought after them, he abhored them all. When men have been strongly convinced of their duty, and have laboured many yeares to keep a *Act. 23. 1.good Conscience, have prayd, and heard, and done good, and denyed themselves, and been xRom. 10. v. 2, 3, 4.zealous for God, and laboured with all their might to yAct. 25. 7.please him, and so at length to come to enjoy him: they had rather zJoh. 9 40. Rom. 9. 30, 31.part with all the world, life and all, then with this they have wrought. You know how unwilling we are to part with any thing we have laboured, and beaten our heads about? How much more when the things are so excellent, as our duty to God, blamelesnesse of conversation, hope of Heaven & the like which we have beaten our hearts about. But now when once Christ appeares to the Soule, when he is known in his Excellency, all these things as without him, have their paint washed of, their beauty fades, their desireablenesse vanisheth, and the soule is not only contented to part with them all, but puts them away as a defiled thing; and crys, in the Lord Jesus only is my aIs. 45. 24.Righteousnesse and Glory. Prov. 3. 13, 14, 15. among innumerable Testimonies may be admitted to give witnesse hereunto, Happy is the man that findeth wisedome and the man that getteth understanding. For the merchandize of it, is better then the Merchandize of silver, and the gaine thereof then fine Gold; she is more pretious then rubyes and all the things that thou canst desire, are not to be compared to her. It is of Jesus Christ, the wisedome of God, the Eternall wisedome of the Father that the Holy Ghost speakes, as is evident from the description which is given hereof chap. 8 He and his ways are better then silver and gold, rubies, and all desireable things. As in the Gospell he likens himselfe to the bMath. 13. 45. 46,bPrincipium culmenque? omnium rerum pretii, margaritae …enent: Plin.pearle in the field, which when the Merchant man finds, he sells all that he hath to purchase. All goes for Christ, all righteousnes without him, all ways of Religion, all goes for that one pearle. The Glory of his Deity, the Excellency of his person, his all-conquering desireablenesse, ineffable Love, wonderfull undertaking, unspeakable Condescensions, effectuall Mediation, compleat Righteousnesse; lye in their eys, ravish their hearts, fill their Affections, and possesse their soules. And this is the second mutuall conjugall affection between Christ and Believers, all which on the part of Christ, may be referred unto two heads.
1. All that he parted withall, all that he did, all that he §. 11 suffer'd, all that he doth as Mediator, he parted withall, did, suffered, doth, on the account of his cGal. 2. 20. 1 Joh. 3. 2. Revel. 1 5, 6. Eph 5. 25, 26 Heb. 10. 9, 10.Love to, and esteem of Believers. He parted with the greatest Glory, he underwent the greatest misery, he doth the greatest workes 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 looke into the misterious recesses of it? He so loves, so values his Saints, as that having from Eternity undertaken to bring them to God, he rejoyces his soule in the thoughts of it; and pursues his designe through Heaven and Hell, life and death, by suffering and doing, in misery and with power, and ceaseth not untill he bring it to perfection. For
2. He doth so value them, as that he will not loose any §. 12 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 with all, he cryed out Holy Father keep them, Joh. 17. 11. let not one of them be lost; and tels us plainely Joh. 10. 28. that no man shall take his sheep out of his hand. And because he was then in the forme of a servant, & it might be supposed that he might not be able to hold them, he tels them true! as to his present condition of carrying on the work of mediation, his Father was greater then he dJoh. 14. 28.& therefore to him he committed them, & none should take them out of his Fathers hands. Joh. 10. 29. & whereas the World, afflictions, & persecutions which are without may be conquered, & yet no security given, but that sin from within, by the assistance of Satan may prevaile against them to their ruine; as he hath provided against Sathan in his promise, that the gates of hell shall not prevaile against them, so he hath taken care that sinne it self shall not destroy them. Herein indeed is the depth of his Love to be contemplated: that whereas his holy soule hate, every sin, it is a burden, an Abomination, a new wound to him, and his poor spouse is sinfull, Believers are full of sinnes, failings, and infirmities; he hides all, covers all, beares with all, rather then he will loose them; by his power preserving them from such sinnes as a Remedy is not provided for in the Covenant of Grace. Oh the world of sinfull follys, that our deare Lord Jesus beares withall on this account? are not our own soules astonished with the thoughts of it? Infinite patience, Infinite forbearance, Infinite love, Infinite Grace, Infinite Mercy are all set on worke for this end, to answer this his Valuation of us.
2. On our part it may also be referred to two heads.
1. That upon the discovery of him to our soules, they rejoyce to eMath. 13. v. 45, 46. Phil. 3. 8.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, Righteousnesse and duty in their severall conditions, all shall goe so they may have Christ.
2. That they are willing to part with all things rather then with Him, when they doe enjoy him. To think of parting with Peace, Health, Liberty, Relations, Wives, Children, it is offensive, fMat. 10. 37.heavy and grievous to the best of the Saints. But their soules cannot beare the thoughts of parting with Jesus Christ. Such a thought is cruell as the grave. The worst thoughts that in any feare gCant. 8. 6.in desertions that they have of hforeign. Basil: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, cheerefully, be they never soe beautifull in reference to this life, or that which is to come.
3. The third conjugall Affection on the part of Christ is pitty §. 14 and compassion. As a man nourisheth and cherisheth his iFateor in sitam nobis esse corporis nostri charitatem: Senec. Epist. 14. Generi animantium omni a natura tributum ut se vitam corpus que tueatur. Cicer. Off. 1.own flesh, so doth the Lord his Church Ephes. 5. 29. Christ hath a fellow feeling with his Saints in all their troubles as a man hath with his own flesh. This Act of the conjugall love of Christ, relates to the many trialls and pressures of Afflictions that his Saints meet withall here below. He doth not deale with Believers as the Samaritans with the Jewes; that fawned on them in their prosperity, but despised them in their trouble. He is a: a tender kPs. 103. 13.Father, who though perhaps he love all his children alike, yet he will take most paines with, and give most of his presence unto one that is sick and weake, though therein and thereby, he may be made most froward, and as it should seem hardest to be borne with. And which is more then the pitty of any Father can extend to, he himselfe suffers with them, and takes share in all their troubles.
Now all the sufferings of the Saints in this world, wherein their Head and Husband exerciseth pitty, tendernesse, care, and compassion towards them are of two sorts, or may be referred to two heads. 1. Temptations. 2. Afflictions. §. 15
1. Temptations, (under which head, I comprize sinne also, whereto they tend) as in, from, and by their owne Infirmities, as also from their Adversaries without. The frame of the heart of Christ, and his deportment towards them in this condition you have Heb. 4. 15. We have not an high Priest which cannot be touched with our infirmites. We have not such an one, as cannot. The two negations doe vehemently affirme, that we have such an high Priest as can be, or is touched; the word, touched, comes exceedingly short of exprressing the originall word; It is b Hoc quidem certum est, hoc vocabulo, summum illum consensum membrorum & capitis, 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 facturum ducat quicquid nobis sit injuriae: altiores speculationes scrutari, nec utile nec tutum existimo. Bez. in loc.foreign to suffer together. We have saith the Apostle such an high priest as can, and consequently doth suffer with us, endure our infirmities. And in what respect he suffers with us, in regard of our inffirmities, or hath a fellowfeeling with us in them, he declares in the next words, for he was tempted like unto us v. 16 It is as our mRom. 8. 26. 1 Cor. 11. 32. 2 Cor. 11. 30, chap. 12. 9, 10. Gal. 4. 13.infirmities, our Temptations, spirituall weakenesse; therein, in particular hath he a compassionate Sympathy and fellow-feeling with us. Whatever be our infirmities so far as they are our temptations, he doth suffer with us, under them & compassionates us. Hence at the last nMath. 25. 34.day he saith I was hungry &c. There are two ways of expressing a fellow feeling and suffering with another.
1. Per benevolam condolentiam; a friendly grieving.
2. Per gratiosam opitulationem; a gratious supply: both are eminent in Christ. §. 16
1. He oAct. 9. 4. Isa. 63. 9.grieves and labours with us; Zech. 1. 12. The Angell of the Lord answered and said, Oh Lord of Hosts, how long wilt thou not have mercy on Jerusalem. He speakes as one intimately affected with the state and condition of poor Hierusalem, and therefore he hath bid all the world take notice, that what is done to them is done to him chap. 2. v. 8, 9. Yea to the pDeu. 32. 10. Pal. 17. 8.apple of his eye.
2. In the second he abounds Isa. 40. 11. He shall feed his flock like a Shepheard, he shall gather the Lambes with his arme, and carry them in his bosome, and gently lead them that are with young. Yea we have both here together, tender compassionatenesse, & Assistance.
The whole frame wherein he is here described, is a q—En ipse capellas protinus aeger ago; hanc etiam vix Tytire duco &c. Virg.frame of the greatest rQuod frequenter in scriptura. Pastoris nomen Deus usurpat, personam que induit, non vulgare est teneri in nos amoris signum; nam quum humilis & abjecta sit loquendi forma, singulariter erga nos affectus sit oportet, qui se nostri causa ita demittere non gravatur: mirum itaque nisi tam blanda & familiaris imitatio ad eum nos alliciat: Calvin in Psal. 23. v. 1.tendernesse, compassion, condescension that can be imagined. His people are set forth under many infirmities; some are Lambs, some great with young; some very tender, some burdened with temptations nothing in any of them all strong or comely. To them all Christ is sHeb. 13. 20. 1 Pet. 2 25. chap. 5. 4. Psal. 23. 1. Zach. 13. 7. Isa. 44. 28. Ezek. 34. 23. John 10. v. 11, 12, 16.a Sheapheard, that feeds his own sheep, and drives them out to pleasant pasture; where if he sees a poor weake Lambe doth not thrust it on, but takes him into his bosome, where he both easeth and refresheth him. He leads them gently and tenderly. As did Jacob them that were burdened with tGen. 33. 13.young: so doth our deer Lord Jesus with his flock in the severall ways and paths wherein he leads them. When he sees a poore soul weake, tender, halting, ready to sink and perish, he takes him into his armes by some gracious promise administred to him, carrys him, beares him up when he is not able to goe one step forward. Hence is his great quarrell with those Shepheards Ezek. 34. 4. Wce be to you Shepheards, the diseased have ye not strengthned, neither have ye healed that was sick, neither have ye bound up that which was broken, neither have ye brought gaine that which was driven away, neither have ye sought that which was lost. This is that which our carefull, tender husband would have done.
So mention being made of his compassionatenesse and fellow-suffering with us; Heb. 4. 15. it is added v. 16. that he administers, foreign, seasonable Grace, Grace for help in a time of need. This is an evidence of compassion when like the Samaritan we afford seasonable helpe. To lament our troubles, or miseries without affording helpe, is to no purpose. Now this Christ doth, he gives foreign seasonable helpe. Helpe being a thing that regards want, is alwayes Excellent: but its coming in season, puts a crown upon it. A pardon to a malefactor when he is ready to be executed, is sweet and wellcome. Such is the Assistance given by Christ. All his Saints may take this as a sure Rule, both in their Temptations and Afflictions; when they can want them, they shall not want reliefe; and when they can beare no longer, they shall be relieved, 1 Cor. 10. 13.
So it is said Emphatically of him; Heb. 2. 13. In that he himself hath suffered, being tempted, he is able to succour them that are tempted. It is true, there is something in all our temptations more then was in the temptation of Christ. There is something in our selves to take part with every temptation; & there is enough in our selves to uJam. 1. v. 14, 15.tempt us, though nothing else should appeare against us. With Christ it was not so, Joh. 14. 30. but this is so far from taking off his compassion towards us, that on all accounts whatever it doth increase it; for if he will give us succour because we are tempted, the so…er our temptations are, the more ready will he be to succour us. Take some instances, of Christs giving foreign, seasonable helpe in, and under Temptations unto sin; now this he doth severall ways.
1. By keeping the soule, which is lyable to temptation and exposed to it, in a strong habituall bent, against that sin that he §. 17 is obnoxious to the assaults of. So it was in the case of Joseph: Christ knew that Josephs great triall, and that whereon if he had been conquared he had been undone, would lye upon the hand of his Mistresse tempting him to lewdnesse; whereupon he kept his heart in a steddy frame against that sinne: as his Answer without the least deliberation argues Gen. 39. 9. In other things wherein he was not so deeply concerned, Jesephs heart was not so fortifyed by habituall grace; as it appeares by his swearing by the *Gen. 42 15life of Pharaoh. This is one way whereby Christ gives suitable helpe to his, in tendernesse and compassion. The Saints in the course of their lives, by the Company, Society, businesse they are cast upon, are liable and exposed to Temptations, great and violent; some in one kind some in another. Herein is Christ exceedingly kind and tender to them in fortifying their hearts with abundance of Grace, as to that sinne unto temptations whereunto they are most exposed; When perhaps in other things they are very weake and are often surprized.
2. Christ sometimes, by some strong impulse of actuall grace §. 18 recovers the soule from the very borders of Sin. So it was in the case of David, 1 Sam. 24. 4, 5, 6. He was almost gone as he speakes himselfe, his feet had well nigh slipt. The temptation was at the door of prevalency when a mighty impulse of Grace recovers him. To shew his Saints what they are, their own weakenesse and infirmity, he sometimes suffers them to goe to the very edge and brow of the hill, and then causeth them to here a word behind them saying this is the right way walk in it, and that with power and efficacy, and so recovers them to himselfe.
3. By taking away the Temptation it selfe, when it grows so strong and violent that the poor soule knows not what to doe. This is called delivering the Godly out of temptation 2 Pet. 2. 9. As a man is pluckt out of the snare, and the snare left behind to hold another. This have I known to be the case of many in sundry perplexing Temptations. When they have been quite weary, have tryed all meanes of helpe and assistance, and have not been able to come to a comfortable issue, on a suddaine, unexpectedly the Lord Christ in his tendernesse and compassion, rebukes Sathan, that they heare not one word more of him as to their temptation, Christ comes in, in the storme and saith peace, be still.
4. By giving in fresh supplys of Grace, according as Temptations do grow or increase. So was it in the case of Paul, 2 Cor. 12. 9. My Grace is sufficient for thee. The Temptation whatever it were, grew high; Paul was earnest for it's removall; and receives only this Answer of the sufficiency of the grace of God, for his supportment, notwithstanding all the growth and increase of the temptation.
5. By giving them wisedome, to make a right, holy, and spirituall improvement of all temptations. James bids us count it all joy when we fall into manyfold Temptations Ja. 1. 2. which could not be done, were there not an holy & Sprituall use to be made of them, which also himselfe manifests in the words following. There are manifold uses of Temptations, which experienced Christians with assistance suitable from Christ, may make of them. This is not the least that by them we are brought to know our selves. So Hezechiah was left, to be try'd to know what was in him. By temptation, some bosome, hidden corruption is oftentimes discovered that the soul knew not of before. As it was with Hazel in respect of enormous crimes; so in lesser things with the Saints. They would never have believed there had been such lusts and corruptions in them as they 2 King. 8. 13.have discovered upon their temptations. Yea divers having been tempted to one sin, have discovered another that they thought not of. As some being tempted to pride, or worldlinesse, or loosenesse of conversation, have been startled by it & lead to a discovery of a neglect of many dutys, and much communion with God, which before they thought not of. And this is from the tender care of Jesus Christ, giving them in suitable helpe, without which no man can possibly make use of, or improve a Temptation. And this is a suitable helpe indeed, whereby a temptation which otherwise, or to other persons might be a deadly wound, proves the lancing of a fester'd sore, and the letting out of corruption that otherwise might have endangered the life it selfe. So 1 Pet. 1. 6. If need be ye are in heavinesse through manifold temptations.
6. When the soul is at any time, more or lesse overcome by temptations Christ in his tendernesse relieves it with mercy and pardon. So that his shall not sink utterly under their burden 1 Joh. 2. 1, 2. By one more, or all of these ways doth the Lord Jesus manifest his conjugall tendernesse, and compassion towards his Saints, in & under their Temptations.
2. Christ is compassionate towards them in their Afflictions; in all their Afflictions he is Afflicted, Is. 63. 9. yea it seems that all §. 19 our afflictions (at least those of one sort, namely which consist in Persecutions) are his in the first place, ours only by participation. Coll. 1. 24. *foreign Christi duo sunt genera: foreign, quae passus est in corpore suo, foreign, quae in sonctis. Zanc. in loc.We fill up the measure of the Afflictions of Christ. Two things evidently manifest this compassionatenesse in Christ.
1. His interceding with his Father for their releife, Zech 1. 12. Christ intercedeth on our behalfe not only in respect of our sinnes, but also our sufferings; and when the worke of our Afflictions is accomplished, we shall have the reliefe he interceds for. The Father always heares him aHeb. 7. 25.. And we have not a deliverance from trouble, a recovering of health, ease of paine, freedome from any evill that ever laid hold upon us, but it is given us, on the intercession of Jesus Christ. Believers are unacquainted with their own condition, if they looke upon their mercys as dispensed in a way of common providence. And this may indeed be a cause why we esteem them no more, are no more thankefull for them, nor fruitfull in the enjoyment of them; we see not how, by what meanes, nor on what account they are dispensed to us. The Generation of the people of God in the world are at this day alive, undevour'd, meerly on the account of the Intercession of the Lord Jesus. His Compassionatenesse hath been the fountaine of their deliverances. Hence often times he rebukes their sufferings and Afflictions, that they shall not act to the utmost upon them, when they are under them. He is with them when they passe through fire and water. Isa. 43. 2, 3.
2. In that that he doth and will, in the winding up of the matter, so sorely revenge the quarrell of their sufferings upon their enemies. He avenges his Elect that cry unto him, yea he doth it speedily. The controversy of Sion, leads on the day of his vengeance, Isa. 34. 4. He lookes upon them sometimes in distresse and considers what is the state of the world in reference to them Zach. 1. 11. We have walked to and fro through the earth, and behold all the earth sitteth still and is at rest; Say his Messengers to him, whom he sent to consider the world and its condition, during the affliction of his people. This commonly is the condition of the world in such a season, they are at rest and quiet, their hearts are abundantly satiated; they drinke wine in bowles, and Amos 6. v. 3, 4, 5, 6. Revel. 11. 10.send gifts one to another. Then Christ lookes to see who will come in for their succour. Isa. 59. 16, 17, and finding none engaging himselfe for their reliefe, by the destruction of their adversaries, himselfe undertakes it. Now this vengeance he accomplishes two ways.
1. Temporally upon Persons, Kingdomes, Nations and Countrys, A type whereof you have. Is. 63. 1, 2, 3, 4, 5, 6. As he did it upon the old Roman world, Revel. 6. 16. and this also he doth two ways.
1. By calling out here and there an eminent opposer, and making him an example to all the world, so he dealt with Pharaoh, for this cause have I raised thee up: Exod. 9. 16. So he doth to this day, he lays his hand upon eminent Adversaries; fills one with fury, another with folly, blasts a third, and makes another wither, or destroys them utterly and terribly. As a provoked lyon, he lys not down without his prey.
2. In generall, in the viols of his wrath which he will in these latter days poure 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 worke with them in the issue, that whosoever heares, both his eares shall tingle.
2 In eternall vengeance will he plead with the adversarys of his Beloved. Mat. 25. 41, 42, 43, 44. 2 Thess. 1. 6. Jud. 15. It is hence evident, that Christ abounds in pitty and Compassion towards his beloved. Instances might be multipyed, but these things are obvious and occurre to the thoughts of all.
In answer to this, I place in the Saints, Chastity unto Christ §. 02 in every state and condition. That this might be the state of the Church of Corinth, the Apostle made it his endeavour
2 Cor. 11. 2, 3. I have espoused you to one husband, that I may present you as a chast Virgin to Christ: And I feare least by any meanes as the Serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ. And so is it said of the followers of the Lambe, on mount Sion. Revel. 14. 4. These are they that are not defiled with women for they are Virgins: what desilement that was they were free from, shall be afterward declared.
Now there are three things wherein this Chastity consists.
1. The not taking any thing into their Affections and esteem for those ends and purposes for which they have received Jesus Christ. Here the Galatians failed in their conjugall Affection to Christ: they preserved not themselves Chast to him: They had received Christ for Life, and Justification and him only; but being after a while overcome with yGal. 3. 1.charmes, or bewitched, they tooke into the same place with him the righteousnesse of the Law. How Paul deals with them hereupon is known; How sorely, how pathetically doth he admonish them, how severely reprove them, how cleerly convince them of their madnesse and folly? This then is the first chast Affection Believers beare in their heart to Christ; having received him for their Righteousnesse and Salvation before God, for the fountaine, spring, and wellhead of all their supply's, they will not now receive any other thing into his roome and in his stead. As to instance in one particular. We receive him for our 2Cor. 1. 30.Acceptance with God! all that here can stand in competition with him for our Affections, must be our own endeavours for a aRom. 10. 4.Righteousnesse to commend us to God. Now this must be either before we receive him, or after: for all dutys and endeavours of what sort soever for the pleasing of God before our receiving of Christ, you know what was the Apostles frame. Phil. 3. 8, 9, 10. all endeavours, all advantages, all priviledges he rejects with Indignation as losse, with Abomination as dung; and winds up all his aymes and desires in Christ alone and his Righteousnesse for those ends and purposes. But the workes we doe after we have received Christ, are of another consideration. Indeed they are, acceptable to God; it pleaseth him that we should walke in them. But as to that end for which we receive Christ, of no other account then the former, Eph. 2. 8, 9, 10. Even the workes we do after believing, those which we are created unto in Christ Jesus, those that God hath ordained that believers should walk in them, as to Justification and acceptance with God here called Salvation, are excluded. It will one day appeare that Christ abhorrs the janglings of men, about the place of their own workes and obedience, in the businesse of their acceptation with God. Nor will the Saints find any peace in adulterous thoughts of that kind. The Chastity we owe unto him, requires another frame. The necessity, usefullnesse, and Excellency of Gospell obedience shall be afterward declared. It is marvellous to see, how Perfice hoc precibus, pretio, ut haeream in parte aliqua tandem &c.hard it is to keep some Professors to any faithfullnesse with Christ in this thing. How many disputes have been mannaged, how many distinctions invented, how many shifts and evasions studyed, to keep up something in some place or other, to some purpose or other, that they may dally withall. Those that love him indeed, are otherwise minded.
Herein then of all things, doe the Saints endeavour to keep §. 21 their Affections chast and loyall to Jesus Christ. He is made unto them of God Righteousnesse, and they will own nothing els to that purpose: yea sometimes they know not whether they have any interest in him or no; he absents and withdrawes himselfe, they still continue solitary in a state of widdowhood, 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 wooe it's Affections to get it to rest on this or that thing for reliefe and succour; but though it goe mourning never so long it will have nothing but Christ to leane upon. When ever the soule is in the wildernesse, in the saddest condition, there it will stay untill Christ come for to take it up; untill it can come forth leaning upon him, Cant. 8. 5. The many instances of this that the book of Canticles affords us, we have in part spoken of before.
This doth he who hath communion with Christ; he watcheth §. 22 diligently over his own heart, that nothing creep into it's Affections to give it any peace or establishment before God, but Christ only. When ever that question is to be answered, wherewith shall I come before the Lord, and appeare before the high God? he doth not gather up, this or that I will doe, or here and there I will watch and amend my ways; but instantly he crys in the Lord Jesus, have I bIsa. 45. 24. Phil. 3. 9. Hab. 2. 1, 4.Righteousnesse? all my desire is to be found in him, not having on my own Righteousnesse.
2. In cherishing that Spirit, that Holy Comforter which Christ sends to us; to abide with us in his roome, and stead: He tells us that he sends him to that purpose Joh. 16. 7. he gives him to us, Vicariam navare operam, saith Tertullian, to abide with us for ever, for all those ends and purposes which he hath to fullfill towards us, and upon us; He gives him to dwell in us, to keepe us and preserve us blamelesse for himselfe; his name is in him, and with him; and it is upon his account that whatever is done to any of Christs, is done to him, because it is done to them in whom he is and dwells by his spirit. Now herein do the Saints preserve their conjugall affections entire to Christ, that they labour by all meanes not to grieve his Holy Spirit, which he hath sent in his stead to abide with them. This the Apostle puts them in minde of. Eph. 4. 30. Grieve not the Holy Spirit.
There be two maine ends for which Christ sends his Spirit to Believers. §. 23
1. For their Sanctification. 2. For their Consolation: to which two all the particular acts of purging, teaching, annoynting, and the rest that are ascribed to him may be referr'd. So there be two way's 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 Holinesse; holy in himselfe and the Author of Holinesse in us, he workes it in us Tit. 3. 5. and he perswades us to it, by those motions of his which are not be quenched. Now this in the first place grieves 2 Thess. 5. 19.the Spirit, when he is carrying on in us, and for us, a worke so infinitely for our Advantage, and without which we cannot see God, that we should run crosse to him in ways of unholinesse, pollution, and defilement. So the connexion of the words in the place before mentioned manifests Eph. 4. 28, 29, 0, 31. and thence doth Paul bottome his powerfull and most effectuall perswasion unto holinesse, even from the abode and indwelling of this holy Spirit with us, 1 Cor. 3. 16, 17. indeed what can grieve a loving & tender friend more then to oppose him and slight him, when he is most intent about our good; and that a good of the greatest consequence to us? In this then Believers make it their businesse to keep their hearts loyall and their Affections chast to Jesus Christ. They labour instantly not to grieve the Holy Spirit by loose and foolish, by carelesse and negligent walking, which he hath sent to dwell and abide with them. Therefore shall no anger, wrath, malice, envy dwell in their hearts, because they are contrary to the Holy meek spirit of Christ, which he hath given to dwell with them. They attend to his motions, make use of his assistance, improve his gifts, and nothing lys more upon their Spirits then that they may walke worthy of the presence of this holy substitute of the Lord Jesus Christ.
2. As to Consolation; this is the second great end for which §. 24 Christ gives and sends his Spirit to us, who from thence by the way of eminency is called the Comforter: to this end he seales us, anoynts us, establishes us, and gives us peace and joy: of all which I shall afterwards speake 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 placeing our comforts & joys in other things, and not being filled with joy in the holy Ghost. When we make creatures or §. 25 creature comforts, any thing whatever, but what we receive by the Spirit of Christ, to be our joy & our delight, we are false with Christ. So was it with Demas who loved the present world. When the ways of the Spirit of God are grievous and burdensome to us, when 2 Tim. 4. 10.we say when will the Sabbath be past that we may exact all our labours? when our delight and refreshment lyes in earthly things, we are unsuitable to Christ. May not his Spirit say, why doe I still abide with these poore soules? I provide them joyes unspeakeable and glorious, but they refuse them for perishing things; I provide them spirituall, eternall, abiding consolations, and it is all rejected for a thing of nought. This Christ cannot beare! wherefore Believers are exceeding carefull in this, not to place their joy and Consolation in any thing but what is administred by the Spirit. Their daily worke is to get their hearts crucifyed 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 faine look on the world as a crucifyed dead thing, that hath neither forme nor beauty; & if at any times they have been intangled with creatures and inferiour contentments, 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 darkenesse, and unbeliefe we §. 26 will not, doe 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 speake afterward in handling our Communion with the Holy Ghost.
3. In his institutions or matter and manner of his worship, Christ marrying his Church to himselfe, taking it to that Relation, still §. 27 expresseth the maine of their chast & choyce Affections to him, to lye in their keeping his Institutions & his worship according to his appointment. The breach of this he calls Adultery every where, and whoredome; He is a jealous God, and he gives himselfe that title only in respect of his institutions. And the whole Apostacy of the Christian Church unto false worship is called cRevel. 17. 5.fornication, and the Church that lead 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 chast to him in his Ordinances, institutions and worship, and that two ways.
1. They will receive nothing, practice nothing, owne nothing in his worship, but what is of his Appointment. They know that from the foundation of the world he never did allow, nor ever will, that in any thing the will of the creatures should be the measure of his honour, or the principle of his worship, either as to matter or manner. It was a witty and true sence that one gave of the second Commandement; Non imago, non simulachrum prohibetur; sed, non facies tibi: it is a making to our selves, an inventing, a finding out ways of worship or meanes of honouring God, not by him appointed, that is so severely forbidden. Believers know what entertainement all will worship finds with God. Who hath required those things at your hands? and, in vaine doe 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 & appoint any thing, or ceremony belonging to the worship of God, either as to matter or to manner beyond the orderly observance of such circumstances as necessarily attend such ordinances as Christ himself hath instituted, lyes at the bottome of all the horrible superstition and idolatry, of all the confusion, blood, persecution and warres that have for so long a season spread themselves over the face of the Christian world; and that it is the designe of a great part of the Revelation, to make a discovery of this Truth. And I doubt not but that the great controversy which God hath had with this Nation for so many yeares, & which he hath pursued with so much Anger and Indignation, was upon this account! that contrary to that glorious light of the Gospell which shone among us, the wills and fancys of men, under the name of order, decency, and the Authority of the Church (a Chimaera that none knew what it was, nor wherein the power of it did consist, nor in whome reside) were imposed on men, in the ways and worship of God. Neither was all that pretence of Glory, beauty, comlinesse, and conformity, that then was pleaded, any thing more or lesse, then what God doth so describe in the Church of Israel, Ezek. 16. v. 25, and forwards. Hence was the Spirit of God in prayer derided, hence was the powerfull preaching of the Gospell despised, hence was the Sabbath decryed, hence was holinesse stigmatized and persecuted; to what end? that Jesus Christ might be deposed from the sole priviledge and power of Law-making in his Chruch; that the true husband might be thrust aside, and adulterers of his Spouse Embraced! that taskemasters might be appointed in and over his house, which he never gave to his Church. Ephes. 4. 12. that a ceremonious pompous, outward shew worship, drawne from Pagan, Judaicall and Antichristian observations might be introduc'd; of all which there is not one word, tittle or iota in the whole booke of God: This then they who hold Communion with Christ are carefull of; They will admit of nothing, practice nothing in the worship of God▪ private or publicke, but what they have his warrant for; unlesse it comes in his name, with thus saith the Lord Jesus, they will not heare an Angel from Heaven. They know the Apostles themselves were to teach the Saints only what Christ commanded them: Math. 28. 20. You know how many in this very nation in the days not long since passed, yea how many thousands left their native soyle, and went into a vast and Howling wildernesse in the utmost parts of the world, to keep their soules undefiled and chast to their deare Lord Jesus, as to this of his worship and institutions.
2. They readily embrace, receive, and practise every thing that §. 28 the Lord Christ hath appointed. They enquire diligently into his minde and will, that they may know it. They goe to him for directions, and begge of him to lead them in the way they have not known. The 119. Psalme may be a patterne for this. How doth the good holy soule breath after instruction in the ways and ordinances, the statutes and judgements of God? This I say they are tender in. What ever is of Christ, they willingly submit unto, accept of and give up themselves to the constant practice hereof. What ever comes on any other account they refuse.
4. Christ manifests and evidences his love to his Saints in a way of bounty, in that rich plentifull provision he makes for them. It hath pleased the Father that in him all fullnesse should dwell, Col. 1. 19. and that for this end, that of his fullnesse we might all receive Grace for Grace, Joh. 1. 16. I shall not insist upon the particulars of that provision which Christ makes for his Saints, with all those influences of the Spirit of life and grace that dayly they receive from him, that bread that he gives them to the full, the refreshment they have from him: I shall only observe this, that the Scripture affirmes him to doe all things for them in an abundant manner, or to doe it richly in a way of bounty. Whatever he gives us, his grace to assist us, his presence to comfort us, he doth it abundantly. You have the Generall assertion of it Rom. 5. 20. Where sin abounded, Grace did abound much more. If grace abound much more in comparison of sin, it is abundant grace indeed, as will easily be granted by any that shall consider how sin hath abounded & doth in every soule. Hence he is said to be able, & we are bid to expect that he should do for us exceeding abundantly above what we can aske or think Eph 3. 20, Is it pardoning mercy we receive of him? why he doth abundantly pardon, Is. 55. 7. he will multiply or add to pardon, he will add pardon to pardon, that grace & mercy shall abound above all our sins & iniquities. Is it the Spirit he gives us? he sheds him upon us richly or abundantly Tit. 3. 6. not only bidding us drink of the waters of life freely, but also bestowing him in such a plentifull measure that rivers of water shall flow from them that receive him, Joh. 7. 38, 39. that they shall never thirst any more who have drank of him. Is it Grace that we receive of him? he gives that also in a way of bounty. We receive abundance of Grace Rom. 5. 17. he abounds towards us in all wisedome and Prudence, Ephes. 1. 18. Hence is that invitation Can. 5 1. If in any thing then we are straitned, it is in our selves, Christ deals bountifully with us. Indeed the great sinne of believers is, that they make not use of Christ's Bounty as they ought to do; that we do not every day take of him mercy in Abundance. The oyle never ceaseth, till the vessels cease; supplys frō Christ faile not but only when our faith failes in receiving them.
4. Then our returne to Christ is in a way of duty; unto this two things are required. §. 29
1. That we follow after & practice Holinesse in the power of it, as it is obedience unto Jesus Christ; under this formality, as obedience to him. All Gospell-obedience is called, whatsoever Christ commands us, Mat. 28. 20. And saith he, Joh. 15. 14. ye are my friends if you do what I command you: and it is required of us that we live to him who dyed for us, 2 Cor. 5. 15. live to him in all holy obedience; live to him as our Lord and King. Not that I suppose there are peculiar precepts and a peculiar law of Jesus Christ, in the observance whereof we are justifyed, as the Socinians fancy: for surely the Gospell requires of us no more, but to love the Lord our God with all ourhearts, and all our soules, which the Law also required: but that the Lord Jesus having brought us into a condition of acceptance with God, wherein our obedince is well pleasing to him, & we being to honour him as we honour the Father, that we have a respect & peculiar regard to him in all our Obedience so Tit. 2. 14. he hath purchased us unto himself: & thus Believers do in their obedience, they eye Jesus Christ.
1. As the Author of their Faith and Obedience for whose sake it is given to them to believe, Phil. 1. 29. and who by his Spirit works that obedience in them. So the Apostle Heb. 12. 1, 2. in the course of our obedience we still look to Jesus the Author of our Faith; Faith is here both the grace of Faith; and the fruite of it in obediemce.
2. As He, in, for, and by whom we have acceptance with God §. 30 in our obedience. They know, all their dutys are weake, imperfect, not able to abide the presence of God; and therefore they looke to Christ as he who beares the iniquity of their Holy things, who adds incense to their prayers, gathers out all the weeds of their dutys, end makes them acceptable to God.
3. As one that hath renewed the commands of God unto them with mighty obligations unto obedience. So the Apostle 2 Cor. 5. 14, 15. the love of Christ constraines us, of which afterwards.
4. They consider him as God equall with his Father, to whom all honour and obedience is due, So Rev. 5. 14. But these things I have not long since opened dVindiciae Evangel. chap. 13.in another treatise dealing about the Worship of Christ as Mediatour. This then the Saints doe in all their Obedience; they have a speciall regard to their deare Lord Jesus. He is on all these accounts and innumerable others continually in their thoughs: his love to them, his life for them, his death for them, all his kindnesse and mercys constrains them to live to him.
2. By labouring to abound in fruits of Holinesse; as he deals §. 31 with us in a way of bounty, and deales out unto us abundantly, so he requires that we abound in all gratefull, obedientiall returnes to him; so we are exhorted to be allways abounding in the worke of the Lord 1 Cor. 15. 58. This is that I intend; the Saints are not satisfyed with that measure that at any time they have attained, but are still pressing that they may be more dutifull, more fruitfull to Christ.
And this is a little glympse, of some of that Communion §. 32 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 then ten thousand worlds; who desires to spend the residue of the few and evill days of his pilgrimage, in pusuite hereof, in the contemplation of the Excellencys, desireablenesse, Love and Grace of our deare Lord Jesus and in making returnes of obedience according to his will: To whose soule in the middest of the perplexities of this wretched world, and cursed rebellions of his own heart, this is the great reliefe, 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 Iesus.