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and confequences of it, which is all the furniture that he received from the Father by the union of the Spirit, for the work of our falvation. He is able to fave unto the uttermost them that come unto God by him, Heb. vii. 26. having all fulness unto this end communicated unto him; for it pleafed the Father that in him all fulness fhould dwell, Col. i. 19. And he received not the Spirit by meafure, John iii. 34. and from this fulness, he makes out a fuitable fupply unto all that are his; grace for grace, John i. 16. had it been given him by measure we had exhausted it.

3. His excellency to endear, from his compleat fuitableness to all the wants of the fouls of men. There is no man whatever, that hath any want in reference unto the things of God, but Chrift will be unto him that which he wants; I fpeak of those who are given him of his Father. Is he dead? Chrift is life. Is he weak? Chrift is the power of God, and the wisdom of God. Hath he the fenfe of guilt upon him? Chrift is compleat righteoufnefs, the Lord our righteoufnefs. Many poor creatures are fenfible 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 prefent may fuffice in general to be spoken of the perfonal grace of the Lord Chrift. He hath a fitnefs to fave, having pity, and ability, tenderness and power to carry on that work to the uttermoft; and a fulness to fave, of redemption and fanctification, of righteousness and the Spirit; and a fuitablenefs to the wants of all our fouls, whereby he becomes exceeding defireable, yea altogether lovely, as afterwards will appear in

particular. And as to this in the first place, have the faints diftinct fellowship with the Lord Chrift, the manner whereof fhall declared in the enfuing Chapter.

Only from this entrance that hath been made into the defcription of him with whom the faints have communion, fome motives might be taken to ftir us up thereunto, as alfo confiderations to lay open the nakednefs and infufficiency of all other ways and things, unto which men engage their thoughts and defires. Something may be now propofed. The daughters of Jerufalem, ordinary com. mon profeffors, having heard the fpoufe defcribing her Beloved, Cant. v. 4, 1c, &c. inftantly are ftirred up to feek him together with her, chap. vi.. 1. Whither is thy Beloved turned afide, that we may feek him with thee? What Paul fays of them that crucified him, may be fpoken of all that reject him, or refuse communion with him. Had they known bm, they would not have crucified the Lord of glory; did men know him, were they acquainted in any measure with him, they would not fo reject the Lord of glory. Himfelf calls them fimple ones,. fools and fcorners, that despise his gracious invitation, Prov. i. 24. There are none who defpife Chrift, but only they that know him not; whofe eyes the God of this world hath blinded, that they fhould not behold his glory. The fouls of men do na turally feek fomething to rest and repose themfelves upon; fomething to fatiate and delight themselves withal, with which they hold communion; and there are two ways whereby men proceed in the purfuit of what they fo aim at. Some fet before them fome certain end; perhaps, pleasure, profit, or in religion itself, acceptance with God; others

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feek after fome end, but without any certainty, pleafing themselves now with one path, then with another; with various thoughts and ways, like them, Ifa. xlvii. 10. because fomething comes in by the life of the hand, they give not over though weary, in what condition foever you may be, either in greedinefs pursuing fome certain end, be it fecular or religious, or are wandering away in your own. imaginations, wearying yourselves in the largeness of your ways, compare a little what you aim at, or what you do, with what you have already heard of Jefus Chrift; if any thing you defign be like to him, if any thing you defire to be equal to him, let him be rejected as one that hath neither form nor comelinefs in him; but if indeed all your ways 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 fatisfies not?

Ufe 1. You that are yet in the flower of your days, full of health and strength, and with all the vigour of your fpirits, do purfue fome one thing, fome another; confider I pray, what are your beloveds, to this Beloved? What have you gotten by them? Let us fee, the peace, quietnefs, affurance of everlasting bleffedness that they have given you? Their paths are crooked paths, who ever goes in them shall not know peace. Behold here a fit Object for

your choiceft affections; one in whom you may find reft to your fouls; one in whom there is nothing will grieve and trouble you to eternity. Behold he ftands at the door of your fouls and knocks: O reject him not, left you seek him and find him not; pray ftudy 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 wafting of precious time, perhaps debauchedly; why doth another affociate and affemble himself with them that fcoff at religion and the things of God, meerly because you know not our dear Lord Jefus? Oh, when he shall reveal himself to you, and tell you he is Jefus whom you have flighted 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; whilft it is called to day, then harden not your hearts.

Use 2. You that are perhaps seeking earnestly after a righteousness, and are religious perfons, confider a little with yourselves; hath Chrift his due place in your hearts? is he your all? does he dwell in your thoughts? do you know him in his excellency and defireablenefs? do you indeed account all things lofs and dung for his exceeding excellency? or rather, do you prefer almost any. thing in the world before it? But more of these things afterwards.

CHA P. III.

Of the way and manner whereby the faints hold communion with the Lord Chrift, as to perfmal grace. The conjugal relation between Chrift and the faints, Cant. ii. 16. Ifa. xliv. 5, &c. Cant. iii. 11. opened. The way of communion in conjugal relation, Hofea iii. 3. Cant. i. 15. on the part of Chrift, on the part of the faints.

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HE next thing that comes under confideration, is, the way whereby we hold communion with the Lord Chrift, in respect of that

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perfonal grace whereof we have spoken. Now this the fcripture manifefts to be by the way of a conjugal relation; he is married unto us, and we unto him; which fpiritual relation is attended with fuitable conjugal affections. And this gives us fellowhip with him, as to his perfonal excellencies.

This the spouse expreffeth, Cant. ii. 16. My Beloved is mine, and I am his. He is mine, I poffefs him, I have interest in him, as my Head, and my Husband. And I am his, poffeffed of him, owned by him, given up unto him, and that as to my Beloved in a conjugal relation.

So Ifa. liv. 5. Thy Maker is thine Husband, the Lord of hofts is his name, and thy Redeemer the ho

one of Ifrael, the God of the whole earth fhall he be called. This is yielded as the reafon, why the church fhall not be afhamed nor confounded, in the midst of her troubles and trials, fhe is married unto her Maker, and her Redeemer is her Husband. And Ifa.. 10. fetting out the mutual glory of Chrift and his church in their walking together he faith it is, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels. Such is their condition, becaufe fuch is their relation; which he also farther expreffeth, chap. Ixii. 5. As the bridegroom rejoiceth over the bride, fo fhall thy God rejoice over thee. As it is with fuch perfons in the day of their efpoufals, in the day of the gladnefs of their hearts, fo is it with Chrift and his faints in this relation: he is a Husband to them, providing that it may be with them, according to the state and condition whereinto he hath taken them.

To this purpose we have his faithful engagement, Hof. ii. 19, 20. I will, faith he, betroth thee unte

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