Chapter VII
That the blessings which we have by Christ are purely spiritual, proved by an
enumeration of them. How a spiritual heart considers and affects them in
their pure spirituality.
I come now to reduce this inquisition into particular instances ; that is,
to view over some things spiritual, and to single forth in them what is truly
spiritual, severed from what is accidental, and so to bring them and your hearts together, and to see how they will and do match and agree.
I will begin first with such things as may seem less spiritual, because
suited unto what is in ourselves. Such are the benefits that come by Christ. Now, in each of these there is something that is purely and truly
spiritual, towards which for the heart to be suitably carried forth, argues
spiritualness in the heart. Now, to clear our understandings in this, take
this for a true and certain general rule, that all the spiritualness that is in
every such spiritual benefit consists in its relation and reference unto God
himself, who is that great Spirit, and the fountain and measure of whatever
is spiritual. Neither grace, nor any spiritual benefit, is further spiritual than as it is a tenant of his, and holds of him ; and both issues and flows
from him, and returns again unto him, as redounding to his glory. So as
it is the shine, the lustre, the reflection of his glory on these blessings, some way or other, which alone makes them spiritual, as they are stream
ings down of God upon us, and are redounds and reverberations of glory back again to him ; which is more eminent in those blessings, and their
being benefits unto us. And without this aspect unto and conjunction with God, they, if simply considered as benefits, would lose their spiritualness. So as although, because they are truly benefits, and for our good, and do make us happy, therefore self-love is admitted to partake of, yea, and to embrace them, for its own good (for they were also ordained there
to), yet unless that self-love be taken with what is of God, and tends unto God in them, so as really to find its own good to lie therein, it would not
be spiritual love.
And the truth of this notion (that you may not think it a mere imagina
tion) discovers itself in things that are human, and in the professions of
men, concerning things that are found amongst men.
1. A great king, in bestowing his benefits, puts the worth of them upon what is from himself, and redounds to himself. That story of Alexander
illustrates it. You know the great king Alexander, when he thought fit to
give a gift, he professes to give as a king, and so gave a city as a reward
for a mean service ; justifying it thus, I give as a king (as the scripture
phrase also is, 2 Sam. xxiv. 23), as becomes a king to give, and not as becomes the man to receive. So as in that gift or benefit there shined more of honour and glory to Alexander, than there did of good and benefit
to the person on whom it was bestowed. The same strain was in Ahasuerus,
< Thus shall it be done to the man whom the king delighteth to honour.
CHAP. VII. J IN OUR SALVATION. 179
Thus it is in the spiritual benefits we have from God ; God hath set them out unto us infinitely more by what is in them of benefit to us, and would have us accordingly entertain and embrace them ; and when the heart is
answerably thus affected, then it is spiritual.
2. The heart of an ingenuous man, though carnal, may understand how
it is in this respect with a regenerate man s heart, so as to be convinced of
it by what they feel, at least often pretend unto, in human affections. If a person be far your superior, or a friend very dear, and you are either
suitors to him for a gift, or place, by reason of which you shall be near to him ; or if you be to return thanks and obligations, or if you have a token
given in remembrance of a near friend, your hearts prompt you, or your wits, at least, counterfeit such strains as these, Non tarn dono (lector) quam abs te dato, I rejoice not so much in the gift, as because it is by so noble a hand and so noble a mind. And what you must profess to regard is, that he who gave it would cast an eye upon you, or that you might come thereby to have a nearer approximation to him. For instance, will you take one of Paul s realities (I must not term them compliments) in Phil. iv. 14, 17. He celebrates and magnifies their gift (ver. 1416) more than any, from any church ; and concludes (ver. 17), This I spealv, not that I desire a
gift, but that fruit may redound to your account. He considered the benefit as it was to himself apart, and also as in its tendency it redounded unto the givers again, whom he valued. Thus also you value a medal, or a piece of gold, or the picture of a friend, not by its worth or weight, but as it relates to him, a thousand times above the value of it in itself. Now
bring but the analogy of such things as these on to God, and his benefits or graces bestowed on you, and judge righteous judgment ; and ask your hearts this question, For what it is you do affect them, and what is in them takes your hearts ?
Run over those particular benefits celebrated (Eph. i.), all which the
* spiritual blessings (ver. 3). And particularly observe wherein the lustre of their spiritualness lies.
apostle pronounceth to be
1. What greater benefit or honour can be to us than to be the sons of God ? ver. 5. Is it a small matter to be a son-in-law to a king ? Oh, what honour is it to be a son to God ! There you see is the benefit ; well, but see what are the beams of spiritualness that irradiate this, and shine every way through it ?
(1.) That the original of it was the good pleasure of his will.
(2.) That this is bestowed by Jesus Christ.
(3.) That it is bestowed to the praise of the glory of his grace. Take this benefit, as it is thus spiritualised, and there is no heart that can truly prize and affect it, as thus considered and circumstantiated, but it must be a spiritual heart.
(1.) That heart is spiritual which values it in respect of its original, viz., The good pleasure of his will. This took Christ s heart in God s saving of his people (which Christ is personally interested in as much as we) more than the salvation itself of them : Mat. xi. 25, Father, I thank thee. Even
so, Father : it seemed good in thy sight. Christ sets his seal, his own
concurrency of will with God s, as that which above all pleased him also in
it, namely, that so it seemed good in his sight. What is it the beloved
disciple in like manner calls up believers to behold and value their sonship by? Even this original of it, the love of God: 1 John iii. 1, Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. Herein lies the spiritualness of their value for
180 THE WOEK OF THE HOLY GHOST [BOOK IY.
the love of God, in respect of its fountain in God s heart ; his love therein
is valued more than the thing.
(2.) That heart is spiritual which values the privilege of sonship on the account of its being bestowed by Jesus Christ, and that it is possessed by virtue of a relation to him. This also holds forth spiritualness above what our sonship is otherwise in itself. Adam was a son of God s by creation, Luke iii. 38. But to be a son of God by Christ, this is a higher thing, and puts the spiritualness upon it which a holy heart values. For it is
to be a son-in-law by marriage unto, and union with, the natural Son of God. So then the spirituality of our sonship lies in that relation it hath unto Christ. Now bring a spiritual heart unto it, and though it cannot but infinitely rejoice that it is become a son of God, yet that this should be such a sonship as is founded upon relation to Jesus Christ as a husband,
this makes his joy greater. To which of all the angels hath he said, My Son is thy husband, and thou art his spouse, and so thereby becomest my son ?
* To as many as received him, he gave power to be the sons of God, John i. 13. This infinitely adds more unto it in a spiritual heart s esteem.
(3.) A spiritual heart rejoiceth that this should tend to the praise of
: that God should take sons, who at best were such but by creation, and then by the fall were made sons of wrath, children of
the glory of his grace
hell, sons of Satan, and make some persons sons, and sons by Christ. And this rebound that it hath unto the praise of the glory of his grace, is
the spiritualness of this benefit, the apostle being judge. How hath or doth
thy soul close with it ?
2. Then take the second benefit, instanced in ver. 6, which is, to be
* graciously accepted ; and still it holds of God and of Jesus Christ. Therein lies the spiritualness of it. First, There was mention of the free
grace of God in it just afore, and then follows, wherein he hath graciously accepted us. This David valued above all, when he said Tby favour is
better than life ; yea, even above the life he had by it, or through it, whether spiritual or temporal. God s grace and love ought to be more
valued than the benefit that occurs thereby.
3. A spiritual heart considers that this acceptation is in the beloved.
If God would profess to love one man immediately, as he is considered in
himself alone (as some say he doth still the angels, or to be sure, as he did
Adam at first), and to love another man in Christ, who is theprimum amabile, his first and naturally beloved, his only begotten Son ; Oh, how would the
heart of a third man standing by, that is spiritual, say, Lord, love me
in the beloved with that love thou lovest thy Son ! John xvii. 23. What
love is it that Paul values and triumphs in ? When, Rom. viii. 37, 39, he had first said, In all these things we are more than conquerors through him that loved us ; what love was it he had in his eye, that he thus valued, and which caused him to triumph ? He tells us, ver. 39, that it was
* the
love of God which is in Jesus Christ our Lord. Take this away, and all
other love is but a common love, a providential love. But herein lieth the
gospel spiritualness of God s love, that the favour of God is transmitted
through Christ, who first hath contracted all the beams of God s love into
himself, and so difiuseth them unto us. This takes and inflames the heart more than if in common, and immediately, the divine love was cast down
upon us ; as in a burning glass you see the beams of the sun to be more
contracted and strengthened.
4. A spiritual heart considers the other benefit, ver. 7, redemption and
forgiveness of sins. This all men will readily and greedily listen after.
CHAP. VII.] IN OUR SALVATION. 181
Well, but a spiritual heart takes it in those rays of spiritualness Paul hath
set it in. (1.) In whom we have it, namely, Christ. (2.) Through his
blood. (3.) According to the riches of his grace. Justification and pardon of sin through Christ s righteousness is the glory of our religion. And take
it in all that doth surround it, it is as spiritual a point as any other. And
indeed it is too spiritual, not for papists only, but for many in these times,
to cleave to. There are those among us who begin to be weary of it, though
formerly, out of reverence to the Reformation of religion, even carnal hearts
entertained it. But take it in its true spiritualness, and then to be sure
only spiritualised souls will value it. A spiritual heart regards justification by Christ s righteousness as it re
lates unto God s glory, that is, the glory of his grace. If ever God con
trived anything for his glory, he did this. Inherent grace in us justified us
once, but though it was the love of God the creator, and the due of innocent
nature, yet God had no great liking to it ; for as, Rom. iv. 2, 4, man had
thereby whereof to glory; and the greatest reward was, by that way, reckoned of debt and not of grace ; so man falling, God was willing to take
that escheat and forfeiture, and for ever to despoil inherent grace (though he meant to bestow such grace still out of grace anew) of its first ancient
privilege, and hath pronounced his sentence against it, that whatever it
might avail and serve for in man s primitive innocent state, to be sure it
should never justify him that hath it more. The glory of his own grace entered upon this, and hath sequestered it as his own prerogative for ever,
to the glory of his grace. And he valued this one thing so much, as he
hath given it away, and entitled his own Son to it, on purpose to magnify his blood, that this might be his eminent title, Jehovah, the Lord our
righteousness. And he hath put him into the possession of this honour,
as won by his sword and his bow ; as Jacob said of a plat of ground he gave to Joseph.
Use. Now to bring this home to our hearts by application. The news of
forgiveness, justification, redemption, all men run away with. But, I beseech
you, consider wherein the spiritualness of this benefit lies, and whether ever
your hearts have been taken at all with it. Indeed, they should be most
taken with it.
1. We ought to adore this way of our salvation, as it brings in so great a
glory to God s grace, and to Jesus Christ ; so as, were we to choose, we would have this way. This was the disposition of the heart of Abraham
our father, as appears in Rom. iv. Compare but the beginning and the
conclusion of the apostle s discourse about our father Abraham. Whereas,
ver. 2, it is said, that if Abraham had been justified by works, he had
whereof to glory (which was contrary to God s design), and whereas
he made Abraham s faith the subject of his discourse in the residue of that
chapter, at last he concludes, ver. 20, that * he staggered not at the pro mise through unbelief, but was strong in faith, and gave glory to God, and therefore, ver. 23,
< it was imputed to him for righteousness. This his
giving glory to God (though withal he commends the strength of his faith
he did it with) hath a respect to ver. 2. Where, in opposition to Abraham s
glorying (if he had been justified by works) he had had whereof to glory, but not afore God. So then, by comparing each, the meaning is, that Abraham fell down afore God upon the revelation of this way of justifica-
. tion, which he perceived much to tend to glorify God and his grace, that
willingly upon that account he gave up all his own works (a greater sacri
fice than that which he intended, namely, the sacrifice of his son, which is
182 THE WORK OF THE HOLY GHOST [BOOK IV.
celebrated as a noble work proceeding from faith, James ii.), and laid them
upon the altar of God s glory. And he was glad that his heart had light upon such a way as did so highly glorify God by the Spirit, being the more strengthened (as it is said) to seek salvation by this way, because it
gave all to God, and nothing to man. Hath this in justification taken thy
heart, which took our father Abraham s ? Perhaps thou wouldst serve thy self on God, and take the benefit of this his pardon ; but hath it ever been done with giving the glory to him and to his grace ?
2. Thus also when thou comest to have recourse to Christ s blood and
righteousness for justification (which is the second thing Paul puts in to
spiritualise this benefit unto us), is it the glorious relation to, and the
influence that Christ and his blood hath upon justification, that causeth
thee to value it, looking upon it not only as a thing thou must have or thou
art lost and damned, but Oh ! dost thou desire to be clothed with it, to be found in it ? For what doth a spiritual heart value it ? What ! is it only because their own righteousness is as filthy rags, therefore they throw it
away ? No. But that if it had the righteousness of Adam, yea, that which all the angels had at first, yea, all the inherent grace and glory which both angels and saints have now in heaven, it would gladly take the occa
sion to throw it away, and make a trophy and spoil of it to glorify this
righteousness of Christ. It was the apostle s desire to be found in Christ, not having his own righteousness. He speaks like a man afraid of being taken tardy in that place of residence, and runs away from it as far as ever he could. Unto me (says Christ, Isa. xlv. 23, for it is spoken in his
* shall
name, as appears by the apostle s citation, Rom. xiv. 11, Phil. ii. 10)
every knee bow. And what special glory is it that the saints shall give to him ? The 24th verse tells us, Surely one shall say (as the greatest
thing they could say, and they say it with the greatest asseveration, as if
they were to utter but one thing they would say this), In the Lord (Christ) have I righteousness. Ah, how feelingly is it spoken
! And they give it to him as a matter of glory, for so it follows, ver. 24, In the Lord shall all
the seed of Israel be justified, and shall glory. And truly the conjunction of these two in that place, In the Lord I have righteousness for justifica tion (as it is interpreted, ver. 25), and in the Lord have I strength for
sanctification, makes me consider Augustine s interpretation of that passage in Ps. Ixxi. 16, which an hundred times he celebrates to this very sense
(though our reformed interpreters reject it), I will go in the strength of the Lord God, I will make mention of thy righteousness, even of thine
only.
This relation that forgiveness of sins hath unto Christ s blood as the
price, how doth it raise the price of it unto a holy heart ! How do the
apostles speak of it, and thereby teach believers how to esteem it, and the
benefit by it, as it is by his blood, and that as having a relation to his per son, that gives the value to it ! We are redeemed (says Peter),
* not by
gold or silver, &c., but by the precious blood of Christ, 1 Pet. i. 18, 19.
Oh, value your redemption by this great price of it. And to this Paul also
* hath
directs us when he speaks, Acts xx. 28, of the church which God
purchased with his own blood. Mark it, the blood is valued as it hath
relation to the person whose own it is. And again John speaks to the same purpose, Rev. i. 5, 6, From Jesus Christ, who hath loved us, and washed us from our sins in his own blood ; to him be glory and dominion
for ever and ever ! How was the thought of forgiveness of sins (as it is a mere benefit to us) swallowed up into an adoring and giving glory to him
CHAP. VIIL] IN OUE SALVATION. 183
who shed his blood for that benefit ! When the apostles speak but of faith
as in this its relation to Christ s person, Oh ! how do they singularly term
that grace above all others precious in that respect, and call upon all genera
tions to call it blessed, because it is that grace which thus adores, glorifies, and magnifies the blood and the righteousness of God and of our Saviour
Jesus Christ: 2 Pet. i. 1, To all that have received like precious faith/
sv dixaiusvvq, on the righteousness of God and our Saviour Jesus Christ.
Faith may have a thousand other virtues and properties in it ; but the glory
it gives to Christ and his righteousness in point of justification is that
which makes it precious faith indeed. This stone set in it, serving to make
the lustre of this righteousness to shine forth, is that which makes the ring
so rich and precious. I shall name one general conclusive place more, in
1 Cor. i. 29-31, That no flesh should glory in his presence. But of him
arc ye in Christ Jesus, who of God is made unto us wisdom, and righteous
ness, and sanctification, and redemption ; that, according as it is written,
Let him that glorieth glory in the Lord. The thing I quote this now for
is, that it is not justification or redemption, alone and singly taken, nor
Christ s being made righteousness and justification to us, and our sanctifi
cation, being accepted in him, which the heart should alone glory in, ^but the heart should rejoice in the honour which Christ hath by all his, or it is
not truly spiritual.