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be spiritual, a righteo:fizess, a ranom or atonement. Upon the appli. | cation of these, the foul is cured, the confeience is quieter, and the body recovers, ver. 23, 24, 25, 26 “ If there be a messenger with “ him, an interpreter, one among a thousand, tò thew unto man his “ nprightnels: then he is gracious unto him, and faith, Deliver him “ from going down to the pit, I have found a ransom. His fiefh “ fhall be fresher than a child's he shall return to the days of his youth. “ He fhall pray unto God, and he shall be favourable unto him, and “ he fhall see his face with joy.” The proper physician for this patient, is a meffengr, an inte preter, ver. 23. that is, as some expositors, not without ground, understand it, the great Physician Jefus Christ, whon Job had called his Redeemer, chap xix. 25
He is a melfinger, the Messenger of the Covenant of Peace, Maliii. 1. who comes seafonably to the fick man. He is an Int rpreter, the great Interpreter of God's counsels of love to finners, John i. 28 One among a thousand, even the chief aming ten thousand, Cant v 10. One chosen out of the pop!e, Psal lxxxix. 29. One to whom the Lord “ hath given the tongue of the learned, -to speak a word in seafon to « him that is weary,
”Ila 1. 4, 5,6. It is he that is with him, by his Spirit, now, to convince hiin of righteousness, John xvi. 8 as he was with him before, to convince him f sin ond judgment. His work now is to thew unto hiin his uprightness, or his righteousnefs, i.e. the Interpreter Christ his righteousness; which is the only righteousness arising from the paying of a ranfon, and upon which a finner is delivered from going down to the pić, ver. 24. And thus Christ is faid to declare God's name, Psal. xxii. 22. ayd to preach righteousness, Pfal. xl. O
9. The phrase is remarkable: it is not to thew unto the man, but unto man, his righteoufness; which not obscurely intimates, that he is more than a man, who News; or declareth this righteousness. Compare Amos iv. 13. «He that formeth the « mountains, and created the wind, and declareth unto man what is “ his thought." There seems to be in it a sweet allusion to the first declaration of this righteousness unto man, or as the word is, unto Adam after the fall, while he lay under terror from apprehensions of the wrath of God; which declaration was made by the Messenger, the Interpreter, namely, the eternal word of the Son of God, called The voice of the Lord God, Gen. iii. 8. and by him appearing probably in human share. Now. while, by his Spirit he is the Preacher of righteousness to the man, it is supposed the man lays hold on the offered righteousness; whereupon the ransom is applied to him, and he is delivered from going down to the pit: for God hath a ransom for him. This is intimate to him: God faith, Delive: him, vér. 24. Mereupon his conscience, being purged by the blood of atonement, is pacified, and sweetly quieted: he thall pray upon God --and see his * face with joy,” which before he beheld with horror, ver. 26. That is a New Testament language, Having an High-prieit over $ the house of God," she shall * draw near with a true heart, in full
si assurance of faith, having his heart sprinkled from an evil conscience, Heb. x. 21, 22. But then, what becomes of the body, the weak and weary flesh? Why, “His flesh fhall be fresher than a child's, he shall " retwn to the days of his youth, ver. 25 Yea, all his bones, (which “ were chastened with strong pain, ver. 19.) thall say, Lord, who is " like unto thee?" Psal xxxv 10
A Third benefit flowing from union with Christ, is Adoption. Believers, being united to Christ, become children of God, and members of the family of heaven. By their union with him, who is the Son of God by nature, they become the fonsof God by grace, John i. 12. As when a branch is cut off froin one tree, and grafted in the branch of another; the ingrafted branch, by means of its union with the adopting branch (as fome not unfitly have called it) is made a branch of the fame stock, with that into which it is ingrafted : fo finners being ingrafted into Jesus Christ, whose name is the Branch, his father is their Father, his God their God, John xx. 17. And thus they, who are by nature children of the devil
, become the children of God. They have the Spirit of adoption, Rom. viii. 15. namely, the Spirit of his Sox, which bring them to God, as children to a father; to pour out their complaints in his bosom, and to seek necessary fupply, Gal. iv. 6.“ Because ye are fons, God hath sent forth the Spirit of his “ Son into your hearts, crying, Abba, Father "Under all their weaknesses, they have fatherly pity, and compassion fhewn them, Psal. ciij. 13. Like as a father pitieth his children: ro the Lord pitieth them that fear him. Altho' they were but foundlings, found in a defart land; yet now that to them belongs the adoption, he keeps them as the apple of his eye, Deut. xxxii. 10. Whosoever pursue them, they have a 'refuge. Prov. xiv. 26. His children shall have a place of refuge. In a time of common calamity, they have chambers for protection, where they may be hid, until the indignation be overpust, Ifa. xxvi. 20 And he is not only their refuge for protection, but their portion for provision, in that refuge; Pfal. cxlii. 5.
6. Thou art my refuge and my portion in the land of the living” They are provided for, for eternity, Heb. xi. 16. He hath prepared for them a city And what he sees they have need of for time, they shall not want, Matth. vi. 31, 32..“ Take no thought saying, What' shall
we eat? Or what shall we drink? Or, wherewithal thall we be “ clothed? For your heavenly Father knoweth that ye have need of “ all these things.” Seasonable corrretion is likewise their privi ege as fons: so they are not suffered to pass with their faults, as happens to others who are not children, but fervants of the family, and will be turned out of doors for their miscarriages at length Heb xii. 7: “ If ye endure chaftening God dealeth with you as with fons: for 66 what-son is he whom the Father chasteneth not?” They are heirs. of, and thall inherit 'the pamises. Heb. vi. 12. Nay, they are beirs of God, who himself is the portion of their iaheritance, Pfal. xvi 5. and joint heirs with Chrift, Rom. viii. 17, And because they are the
children of the great King, and young heirs of glory, they have angels for their attendants, who are sent forth to minister for them that shall be heirs of faldation, Heb. i. 14. A Fourth benefit is Sanctification, 1 Cor. i. 30.
16 But of him are tye in Christ Jesus, who of God is made unto us wisdom and “ righieovinels, and sanctification. Being united to Christ, they partake of bis Spirit, which is the Spirit of holiness There is a fulness of the Spirit in Chrikt, and ii is not like the fulness of a vesel, which only recains what is poured into it; but it is the fülness of a fountain for diffufion and communication, which is always Sending forth its water, and yet is -always full. The Spirit of Chrif, chat fpiritual sap, which is in the dock, and from thence is communicate to the branches, is the Spirit of grace, Zec. xii. 10: And where the Spirit of grace dwells, there will be found a comflication of all graces. Holiness is not one grace only, but all the graces of the Spirit: it is a consellation of graces; it is all the graces in their feed and root. And as the sap conveyed from the Stock into the branch, goes thro' it, and thu o every part of it; lo the Spirit of God fanétihes the whole man. The poifon of lin was diffused through the whole ffirit, foul and body of the man; and fanctifying grace pursues it into every corner, 1 Theil
. vi 23. Every part of the man is fanctified, though no part is perfectly so. The truth we are far ctihed by, is not held in the head, as in a prison : but runs, with its fanctifying influences, through heart and life. There are indeed fome graces in every believer, which appear as top-branches above the res: as meekness in Mofes, patience in Job: but seeing chere is in every child of God, a holy principle guing along with the holy law, in all the parts ihereof, loving, liking, and approving.of it; as appears from their universal respect to the commands of God: it is evident they are endued with all the graces of the Spirit; because there can be no more in the effect, than there was im the cause.
1 Now, this fanctifying Spirit, whereof believers, partake, is unto them, (1.) A Spirit of mortification. -" Through the Spirit they, is mortify' the deeds of the body,” Rom. viii. 13. Sin is crucified in them, Gal v. 24. They are planted together (namely, with Christ) in the likeness of his death, which was a lingering death, Rom. vi.5. Sin in the faint, tho' not quite dead, yet is dying. If je were dead, it would be taken down from the cross and buried out of his light: bur, ic hangs there as yet, working and Aruggling undir its mortal wounds. Lock, as when a tree has got fuch a stroke as reaches the heart of it, all the leaves and branches there. of begin to fade and decay: so, where the sanctifying Spirit comes, and breaks the power of fin, there is a gradual ceasing from it, and dying to.it, in the whole man; so that he no longer lives in the flesh, to the lufts of men. He does not make sin his trade and business ; it is not his great design to seek himself, and to satisfy his corrupt
clinations : but he is for Immanuel's land ; and is walking in the high-way to it, the way, which is called, The way of holiness: though the wind from hell, that was on his back before, blows now full in his face, makes his travelling uneafy, and often drives him off the bigh-way. (2.) 'This Spirit is a spirit of vivification to them ; for he is the Spirit of life, and makes them live unto righteousness, Ezek. xxxvi. 27. " And I will put my Spirit within you, and cause
you to walk in my Natutes. There :bat have been planted
together, with Christ, in the likeness of his death, fhall be also * in the likeness of his resurrection," Rom. vi. 5 At Christ's resurrection, when his soul was re-united with his body, every member of that bleffed body, was enabled again to perform the actions of life: so, the foal being influenced by the fan&tifying Spirit of Chrift, is enabled more and more to perform all the actions of spiritual life. And as the whole of the law, and not sone scraps of it only, is written on the holy heart; fo believers are enabled to transcribe chat law in their conversation. And, although they cannot write one line of it without blots; yet God, for Christ's Take, accepts of the performances, in point of fanctification: they being disciples to his own Son, and led by hisown Spirit.
This fan&ifying Spirit, communicated by the Lord Jesus to his mernbers, is the spiritual nourishment the branches have froin the Stock into which they are ingrafted; wbereby the life of grace, given them in regeneration, is preserved, continued and actuated. It is the nourishment whereby the new creatnre liveth, and is nourished up towards perfection. Spiritual life needs to be fed, and muít bave supply of nourishment: and believers derive the fame from Christ their head, whom the Father has constituted the head of influences to all his members, Col. ii. 19. " Ay not holding " the head, from which all the body, by joints and hands having nourithment miniftred,” or supplied, &c. Now, this
fupply is, " the supply of the Spirit of Jesus Christ,” Phil. i, 19. The saints feed richly, eating Christ's flesh, and drinking bis blood, for their Spiritual nourishment: yet our Lord himself teachech us, that "it " is the Spirit that quickneth,” even that Spirit who dwells in that blessed body, John vi 63. The human nature is united to the divine nature, in the perfon of the Son, and fo (like the bowl in Zechariah's candlestick, Zech. iv.) lies at the fountain-head, as the glorious means of conveyance of influencés, from the fountain of the Deity'; and receives not the Spirit by measure, but ever hath a fulnets of the Spirit, by reason of that personal union. Hence, believers being united to the man Christ, (as the seven lamps to the bowl, by their Seven pipes, Zech. iv. 2.) his flesh is to the meat indeed, and his blood drink indeed: for, feediig on that blefied body (i.e. effectually app sing Christ to their souls by faith) they partsake more and more of that Spirit, who dwelleth cherein, to their spiritual nourishment. The holincfgof God could never admit of an inimediate Bb 2
union with the sinful creature, nor (consequently) an immediate communion with it: yet, the çreature could nor live the life of grace, without communion with the fountain of life : Therefore, that the honour of God's holiness, and the salvation of finners, might jointly be provided for ; the second person of the glorious Trinity, took, into a personal union with himself, a sinless human nature; that fo this holy harmless and undefiled humanity, might inmediately receive a fulness of the Spirit, of which he might communicate to his members by his divine power and efficacy. And likeas, if there were a tree, having its root in the earth, and its branches reaching to heaven; the vast distance betwixt the root and the branches would not interrupt the cominunication betwixt the root and the top-branch; even so, the distance betwixt the man Christ, who is in heaven, and his members, who are on earth, cannot hinder the communication betwixt them. What though the parts of mystical Christ (viz. the head and the members) are not contigu ius, as joined together in the way of a corporal nnion? The union is not therefore the less real-and effectual. Yea, our Lord himself shews us, that albeit we should eat his flesh, in a corporal and carnal manner, yet, it would profit nothing, John vi 63: we would not be one whit holier thereby. But the members of Christ on earth, are united to their head in heaven, by the invisible bond of the self-fame Spirit dwelling in both : in him as the head, and in them as the members, even, as the wheels, in Ezekiel's vision, were not contiguous to the living creatures, 'yer were united to them, by an invisible bond of one spirit in both; so that “ when the living
creatures went, the wheels went by that; ; and when the living creatures were lift
up froin the earth, the wheels were lift up, Ezek i. 19 For, says the Prophet, the /pirit of the living creatures was in the wheels, ver. 20.
Hence, we may see the difference betwixt true Sanctification, and that shadow of it, which is to be found amongst fome strict professors of Christianity, who yet are not true Christians, are not regenerate by the Spirit of Christ, and is of the same kind with what has appeared in many sober heathens. True functification is the refult of the foul's union with the holy Jesus, the first and immediate receptacle of the sanctifying Spirit; out of whose fulness his members do, by virtue of their union with him, 'receive fanctifying influences. The other is the mere product of the man's own-spirit, which, whatever it has, or seems to have of the matter of true holiness, yet does not arise from the supernatural principles, nor to the high aims and ends thereof: for, as it comes from felf, so it runs out into the dead sea of self again; and lies as wide of true holiness, as nature doth of grace. They who have this baftard holiness, are like common boat-men, who serve themfelves with their own oars: whereas, the ship bound for Immanuel's land, fails by the blowings of the divine Spirit. How is it possible there should be true fanétification without Chrift? Can there be true fanctification, without pastaking of the Spirit of holiness? Can we