Of Communion with God, Part 2 · Chapter 2
CHAP. II.
What it is, wherein we have peculiar Fellowship with the Lord Christ. This is in Grace. This proved. Ioh. 1. 14, 16, 17. 2 Cor. 13. 14. 2 Thess. 3. 17, 18. Grace, of various acceptations. Personall Grace in Christ proposed to Consideration. The Grace of Christ as Mediator intended. Psal. 45. 2. Cant. 5. 9. Christ how white and ruddy. His fitnesse to save from the grace of Union. His fullnesse to save. His suitablenesse to endeare. These considerations improved.
HAving manifested that the Saints hold peculiar Fellowship §. 1 with the Lord Jesus, it nextly followes, that we shew wherein it is that they have this peculiar Communion with him.
Now this is in GRACE. This is every where ascribed to him by the way of Eminency▪ Joh. 1. v. 14. He dwelt among §. 2 us, full of GRACE and Truth. Grace in the Truth and substance of it. All that aActs 15. 11. Rom. 16. 24. 1 Cor. 16. 23. 2 Cor 13. 14. Gal. 6. 18. Ephes. 6. 24.went before was but Typpicall and in Representation: in the truth and substance, it comes only by Christ. Grace and truth is by Iesus Christ, v. 17. And of his fullnesse we receive GRACE for GRACE v: 16. that is, we have Communion with him in Grace; we receive from him all manner of Grace whatever, and therein have we Fellowship with him.
So likewise in that Apostollicall Benediction, wherein the Communication §. 3 of spirituall Blessings from the severall Persons unto the Saints, is so exactly distinguished; it is GRACE that is ascribed to our Lord Iesus Christ, 2 Cor. 13. 14. The GRACE of our Lord Iesus Christ, and the Love of God, and the Communion of the Holy Ghost be with you all.
Yea, Paul is so delighted with this, that he makes it his Motto, and the token whereby he would have his Epistles known, §. 4 2 Thess. 3. 17, 18. The Salutation of Paul with mine own hand, So I write, The GRACE of our Lord Jesus Christ be with you all. Yea he makes these two, GRACE be with you, and the Lord Jesus be with you, to be equivalent Expressions; for whereas he affirmeth the one to be the Token in all his Epistles, yet sometimes, he useth the one, only, sometimes the other of these, and sometimes puts them both together. This then is that which we are peculiarly to eye in the Lord Jesus, to receive it from him, even GRACE, Gospell Grace, revealed in, or exhibited by the Gospell. He is the Head Stone in the building of the Temple of God, to whom GRACE, GRACE, is to be cryed: Zach. 4. 7.
Grace is a word of various acceptations. In its most eminent §. 5 significations it may be referred unto one of these three Heads,
1. Grace of Personall Presence and Comelinesse. bProv. 1. 9. 3. 32, 34. Cant. 3. 6, 7, 8, 9, 10, 11. Cant. 5. 9, 10, 11, 12, 13, 14, 15, 16, &c.So we say a Gracefull and comely person, either from himselfe or his ornaments. This in Christ (upon the matter) is the subject of neare one halfe of the book of Canticles: it is also mentioned Psal. 45. v. 2. Thou art fairer then the Children of men; Grace is powred into thy lips. And unto this first head in respect of Christ, do I referre also that acceptation of Grace, which in respect of us, I fixe in the third place. Those inconceivable Gifts and fruits of the Spirit which were bestowed on him, and brought forth in him, concurre to his Personall Excellency, as will afterward appeare.
2. Grace of free favour and acceptance. cEzra 9. 8. Act. 4. 33. Luk. 2. 40. Ester 2. 17. Psal. 84. 11.By this Grace we are saved: 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) to the Humble. Jam. 4. 6. Gen. 39. 21. chap. 41. 37. Acts 7. 10. Ephes. 2. 5. Acts 15. 40. 18. 27. Rom. 1. 7. 4. 4. 16. 5. 2, 20. 11 5, 6. 2 Thess. 2. 16 Titus 3. 7. Rev. 1, 4. &c.1 Sam. 2. 26. 2 Kings 25. 27. &c.
3. The fruits of the Spirit, Sanctifying and renewing our Natures, enabling unto good, and preventing from Evill, are so termed. Thus the Lord tells Paul, his Grace was sufficient for him: that is, the Assistance against Temptation which he afforded him. Col. 3, 16. 2 Cor. 8. 6. 7. Heb. 12. 28.
These two latter, as relating unto Christ, in respect of us who receive them, I call purchased Grace, being indeed purchased by him for us; and our Communion with him therein, is termed a Fellowship in his sufferings, and the power of his Resurrection: Phil. 3. 10.
Let us begin with the first, which I call Personall Grace, and §. 6 concerning that do these two things.
1. Shew what it is, and wherein it consisteth, I meane the Personall Grace of Christ. And
2. Declare how the Saints hold immediate Communion with him therein.
To the handling of the first, I shall only premise this observation. §. 7 It is Christ as Mediator of whom we speake: and therefore by the Grace of his Person, I understand not
1. The glorious Excellencies of his Deity, considered in it selfe, abstracting from the Office which for us, as God and Man, he undertook.
2. Nor the outward appearance of his humane Nature, neither when he conversed here on Earth, bearing our infirmities, (whereof, by reason of the charge that was laid upon him, the Prophet gives quite another character Isa. 52. 14.) concerning which some of the Ancients were very Poeticall in their Expressions: Nor yet as now exalted in Glory; a vaine imagination whereof, makes many beare a false, a corrupted Respect unto Christ, even upon Carnall Apprehensions of the mighty Exaltation of the humane Nature, which is but to know Christ after the Flesh 2 Cor. 5. 19. a mischief much improved by the Abomination of foolish Imagery: But this is that which I intend; the Graces of the Person of Christ, as he is vested with the Office of Mediation: His spirituall Eminency, Comelinesse and Beauty, as appointed and annointed by the Father unto the great worke of bringing home all his Elect unto his Bosome.
Now in this Respect the Scripture describes him as exceeding §. 8 excellent, comely, and desireable, farre above comparison with the chiefest, choisest, created good, or any Endearement imaginable.
Psal. 45. 2. Thou art fairer then the Children of men, Grace is powred into thy Lips. dIsa. 11. 1. Jerem. 23. 5. 33. 15. Zech. 3. 8. 6. 12.He is beyond comparison, more beautifull and gracious than any here below. foreign japhiaphita, the word is doubled to increase its significancy, and to exalt its subject beyond all comparison. foreign says the Chaldee Paraphrast: Thy fairenesse, O King Messiah, is more excellent then the Sonnes of men. Pulcher Admodum prae filiis hominum. exceeding desireable. Inward beauty and Glory is here expressed by that of outward shape, forme and appearance; fforeign. Porphyr. in Isag. inde Suetonius de Domitiano: commendari se verecundia oris adeo sentiebat, ut apud senatum sic quondam jactaverit, usque adhuc certè animum meum probastis & vultum. Sueton. Domit. cap. 18. formae elegantia in rege laudatur, non quod per se decororis magni aestimari debeat, sed quia in ipso vultu saepe reluceat generosa indoles: Calvin. in Loc.because that was so much esteemed in those who were to rule or Governe. Isa. 4. v. 2. The Prophet terming of him the BRANCH of the Lord, and the fruite of the Earth, affirmes that he shall be beautifull and Glorious, Excellent and Comely; For in him dwelleth the fullnesse of the God-head bodily: Col. 2. 9.
Cantic. 5. v 9. The Spouse is enquired of as to this very §. 9 thing, even concerning the Personall Excellencys of the Lord Christ her Beloved. What is thy beloved (say the Daughters of Jerusalem) more then another beloved O thou fairest among women, what is thy beloved more than another beloved? and she returnes this Answer v. 10. My beloued is white and ruddy the chiefest among ten thousand. And so proceedeth to a particular description of him by his Excellencys, to the end of the chapter, and there concludeth that he is altogether lovely v. 16. whereof at large afterwards. Particularly he is here affirmed to be white and ruddy, a due mixture of which colours, composes the most beautifull complexion. He is White in the Glory of his Deity, and ruddy in the preciousnesse of his Humanity. His teeth are white with milke, and his eys are red with wine: Gen. 49. 12. Whitenesse (if I may so say) is the Complexion of Glory; In that appearance of the most high, the Ancient of days Dan. 7. v. 9. it is said, his Garment was white as snow, and the haire of his head as pure wooll. And of Christ in his Transfiguration, when he had on him a mighty Lustre of the Deity, His face did shine as the Sunne, and his Rayment was white as the Light: Math. 17. v. 2. which in the phrase of another Evangelist, is, as white as snow, so as no fuller on earth could white them: Mark. 9. 3. It was a divine heavenly surpassing Glory that was upon him Revel. 1. 14. Hence the Angels and glorifyed Saints, Revel. 3. 4, 5. 6. 11. 7. 9, 13. 19. 14.that always behold him, and are fully translated into the Image of the same Glory, are still said to be in white Robes. His whitenesse is his Deity, and the Glory thereof. And on this account, the Chalde Paraphrast ascribes this whole passage unto God. They say (saith he) to the house of Israel, who is the God whom thou wilt serve? &c. Then began the Congregation of Israel to declare the praises of the Ruler of the world: and said, I will serve that God who is cloathed in a Garment white as snow, the splendor of the Glory of whose Countenance is as fire. He is also ruddy in the beauty of his humanity; Man was called Adam from the red earth whereof he was foreignmade. The word here used points him out as the second Adam, partaker of Flesh and Bloud; because the children also partook of the same: Heb. 2. 14. The beauty and comelinesse of the Lord Jesus in the Union of both these in one Person, shall afterwards be declared.
2. He is White in the beauty of his Innocency, and Holinesse, and ruddy in the blood of his Oblation. Whitenesse is the badge §. 10 of Innocency and Holinesse. It is said of the Nazarites for their Typicall Holinesse, They were purer then snow, and whiter then Milk. Lam: 4. v. 7. And the Prophet shewes us, that scarlet, red, and crimson, are the colours of Sin and Guilt, Whitenesse of Innocency. eAlii candidum exponunt esse puris & probis, rubrum & cruentum reprobis ad eos puniendos ut Is. 63 dicitur. foreign Cur rubent vestimenta tua, quod nostri minus recte de Christi passione exponunt: Merc. in Loc.Isa: 1. v. 18. Our beloved was a Lamb without spot or blemish: 1 Pet: 1. 18. He did no sin, neither was there any guile found in his mouth. 1 Pet. 2. 22. He is holy, harmlesse, undefiled, separate from sinners. Heb. 7. 24. as afterwards will appeare; and yet he, who was so White in his Innocency, was made ruddy in his own blood: and that two waies: Naturally, in the powring out of his bloud (his precious bloud) in that Agony of his soule, when thick dropps of bloud trickled to the ground: Luk. 22. v. 24. as also when the Whips and thornes, nailes and speares, powred it out abundantly: there came forth bloud and water: Ioh: 19. 34. He was ruddy, by being drenched all over in his own blood. And 2dly, Morally, by the Imputation of Sin, whose colour is red and Crimson. God made him to be sinne for us, who knew no sinne: 2 Cor. 5. 21. He who was white, became ruddy for our sakes, powring out his blood, an oblation for Sinne. This also renders him Gracefull: by his Whitenesse, he fulfilled the Law, by his rednesse he satisfied Justice: this is our beloved, O yee daughters of Jerusalem.
3. His endearing Excellency in the Administration of his Kingdome, is hereby also expressed: eRevel. 6. 2.He is White in Love and Mercy unto his own; red with Justice and Revenge towards his Enemies. Isa. ch. 63. v. 3. Revel. 19. 13.
There are three things in Generall, wherein this personall Excellency §. 11 and Grace of the Lord Christ doth consist.
1. His fitnesse to save, from the Grace of Union, and the proper necessary effects thereof.
2. His Fulnesse to save from the Grace of Communion: or the free consequences of the Grace of Union.
3. His Excellency to endeare, from his compleat suitablenesse to all the wants of the Soules of men.
1. His Fitnesse to save: His being foreign, a fit Saviour suited to §. 12 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 layes his hand upon God by partaking of his Nature, Zach. 13. 7. and he layes his hand upon us, by being partaker of our Nature, Heb. 2. 14, 16. and so becomes a Dayes-man or Umpire between both. By this meanes, he fills up all the distance that was made by sinne, between God, and us, and we who were farre off, are made nigh in him. Upon this account it was, that he had Roome enough in his brest to receive, and power enough in his spirit to beare all the wrath that was prepared for us: Sinne was infinite only in respect of the object, and punishment was infinite in respect of the subject. This ariseth from his Union.
Union is the conjunction of the two natures of God and man in one Person: Ioh. 1. 14. Isa. 9. 6. Rom. 1. 3, 9, 5. the necessary §. 13 consequences whereof are; 1. The subsistence of the humane nature in the person of the Son of God, having no subsistence of its owne: Luke 1. 35. 1 Tim. 3. 16. 2. foreign, that communication of Attributes in the person, whereby the propertyes of either nature, are promiscuously spoken of the Person of Christ, under what name soever, of God or Man, he be spoken of. Act. 20. 28. Act. 3. 21. 3. The Execution of his office of Mediation in his single person, in respect of both natures: wherein is considerable, foreign, the Agent, Christ himselfe, God and man; he is the principium quo foreign; the principle that gives life and efficacy to the whole work: And then 2. the principium quod; that which operates, which is both natures distinctly considered. 3. The foreign, or foreign; the effectuall working it selfe of each nature; and Lastly the foreign or foreign, the effect produced, which ariseth from all, and relates to them all; so resolving the excellency I speake of, into his personall Union.
2. His Fulnesse to save, from the Grace of Communion, or the effects of his Union which are free, and consequences of it, which §. 14 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 to save unto the uttermost them that come unto God by him. Heb. 7. 26. having all fulnesse unto this end communicated unto him; for it pleased the Father that in him all fulnesse should dwell. Col. 1. 19. And he received not the spirit by measure, Ioh. 3. 34. and from this fulnesse, he makes out a suitable supply unto all that are his; Grace for Grace, Joh 1. 16. had it been given him by measure we had exhausted it.
3. His Excellency to endeare, from his compleat suitablenesse to §. 15 all the wants of the soules 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? gCol. 3. 4. 1 Cor. 1. 24, 30 Jerem. 23. 6.Christ is Life: Is he Weak? Christ is the power of God, and the Wisdome of God; hath he the sense of Guilt upon him? Christ is compleat Righteousnesse, the Lord our Righteousnesse. Many poore 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 Generall to be spoken of the personall Grace of the Lord Christ. He hath a fitnesse to save, §. 16 having pitty, and Ability, tendernesse and power to carry on that Work to the uttermost; and a Fulnesse to save, of Redemption and sanctification, of Righteousnesse and the Spirit; and a suitablenesse to the wants of all our soules, whereby he, becomes exceeding desireable, yea altogether Lovely, as afterward will appeare in particular: And as to this in the first place have the Saints 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 §. 17 of him with whom the Saints have Communion, some motives might be taken to stirre us up thereunto, as also considerations to lay open the nakednesse and insufficiency of all other waies and things, unto which men ingage their thoughts and desires. Something may be now proposed. The daughters of Jerusalem, ordinary common Professors, having heard the spouse describing her beloved, Cant. 5. 4, 10. &c. instantly are stirred up to seeke him together with her; chap 6. 1. Whither is thy beloved turned aside, that we may seeke him with thee? what Paul saies of them that crucified him, may be spoken of all that reject him, or refuse communion with him. had they known him they would not have crucified the Lord of Glory: did men know him, were they acquainted in any measure with him, they would not so reject the Lord of Glory. Himselfe calls them simple ones, fooles and scorners, that despise his gracious invitation, Prov. 1. 24. There is none despise Christ, but only they that know him not; whose eyes the God of this world hath blinded that they should not behold his glory; The soules of men do naturally seek something to rest and repose themselves upon; something to satiate and delight themselves withall, with which they hold communion; and there are two waies whereby men proceed in the pursuit of what they so ayme at. Some set before them some certain end; perhaps, pleasure, profit, or, in Religion it selfe, acceptance with God; others seeke after some end, but without any certainty, pleasing themselves now with one path, now with another; with various thoughts and waies, like them Isa. 57. 10. because something comes in by the life of the hand, they give not over though weary; in what condition soever you may be, either in greedinesse pursuing some certain end, be it secular or religious, or are wandring away in your own imaginations, wearying your selves in the largenesse of your wayes, compare a little what you ayme at, or what you doe, with what you have already heard of Jesus Christ; if any thing you designe be like to him, if any thing you desire be equall to him, let him be rejected as one that hath neither forme nor comelinesse in him; but if indeed all your wayes be but vanity and vexation of spirit in comparison of him, why do you spend your thoughts for that which is not bread, and your labour for that which satisfies not?
1. You that are yet in the flower of your daies, full of health and strength, and with all the vigor of your spirits, do pursue §. 18 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, quietnesse, assurance of everlasting blessednesse that they have given you? their paths are crooked paths, who ere goes in them shall not know peace. Behold here a fit object for your choysest affections; one in whom you may find rest to your soules: one in whom there is nothing will grieve and trouble you to Eternity behold he stands at the doore of your soules and knocks: O reject him not, least you seeke 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 idlenesse and folly, and wasting of precious time, perhaps debauchedly; why doth another associate and assemble himselfe with them that scoffe at Religion and the things of God? meerly because you know not our deare Lord Iesus: oh when he shall reveal himselfe to you, and tell you he is Iesus whom you have slighted and refused, how will it break your hearts, and make you mourne like a dove, that you have neglected him; and if you never come to know him, it had been better you had never been: whilest it is called to day then harden not your hearts.
2. You, that are perhaps seeking earnestly after a Righteousnesse, §. 18 and are Religious persons, consider a little with your selves: hath Christ his due place in your hearts? is he your all? does he dwell in your thoughts? do you know him in his excellency and desireablenesse? do you indeed account all things losse and dung for his exceeding excellency? or rather, do you preferre almost any thing in the world before it? But more of these things afterwards.