for the Glory of the Sonne we are actually interested according to the tenour of the Covenant at the same instant of time in the blood of Christ as to the Benefits which he hath procured for us thereby Yea this very work of the Spirit it selfe is a fruit and part of the purchase of Christ but we speak of our sense of this thing whereunto the communication of the spirit is antecedent And 3. To the Glory of the Father we are accepted with him justified freed from guilt pardoned and have peace with God Rom. 5. 1. Thus through Christ we have Accesse by one spirit unto the Father 2 Ephes. 2. 18. And thus are both Father and Sonne and the Holy Spirit Glorified in our justification and acceptation with God the Father in his Free Love the Sonne in his Full purchase and the Holy Spirit in his effectuall working 10. All this in all the parts of it is no lesse fully procured for us nor lesse freely bestowed on us for Christs sake and on his § 22 account as part of his purchase and merits then if all of us immediatly upon his death had been translated into Heaven only this way of our deliverance and freedome is fixed on that the whole Trinity may be glorified thereby And this may suffice in answer to the first Objection Though our Reconciliation with God be fully and compleatly procured by the death of Christ and all the ways and meanes whereby it is accomplished yet we are brought unto an Actuall enjoyment thereof by the way and in the order mentioned for the praise of the Glorious Grace of God The second Objection is that if the Righteousnesse and Obedience of Christ to the Law be imputed unto us then what need we yeild Obedience § 23 our selves To this also I shall returne answer as briefely as I can in the ensuing Observations Then 1. The placeing of our Gospell Obedience on the right foot of account that it may neither be exalted into a state condition Use nor End not given it of God nor any Reason Cause Motive end necessity of it on the other hand taken away weakned or impaired is a matter of Great importance Some make our Obedience the workes of Faith our workes the matter or cause of our Justification Some the condition of the Imputation of the Righteousnesse of Christ some the qualification of the Person justifyed on the one hand some exclude all the necessity of them and turne the Grace of God into lasciviousnesse on the other To debate these differences is not my present businesse only I say on this and other accounts the right stating of our Obedience is of great importance as to our walking with God 2. We doe by no meanes assigne the same place condition state and use to the Obedience of Christ imputed to us and § 24 our Obedience performed to God If we did they were really inconsistent And therefore those who affirme that our Obedience is the Condition or Cause of our Justification doe all of them deny the Imputation of the Obedience of Christ unto us The Righteousnesse of Christ is imputed to us as that on the account whereof we are accepted and esteemed Righteous before God and are really so though not inherently We are as truly Righteous with the Obedience of Christ imputed to us as Adam was or could have been by a compleat Righteousnesse of his own performance So Rom. 5. 18. by his Obedience we are made Righteous made so truely and so accepted as by the disobedience of Adam we are truely made Trespassours and so accounted And this is that which the Apostle desires to be found in in opposition to his Own Righteousnesse Phil. 3 9. But our own Obedience is not the Righteousnesse whereupon we are accepted and justifyed before God although it be acceptable to God that we should abound therein And this distinction the Apostle doth evidently deliver and confirme so as nothing can be more cleerly revealed Eph. 2. 8 9 10. For by Grace we are Saved through Faith and this not of our selves It is the guift of God Not of workes least any man should boast For we are his workes manship created in Christ Jesus unto good workes which God hath prepared that we should walke in them We are saved or justifyed for that it is whereof the Apostle treats by Grace through Faith which receives Jesus Christ and his Obedience not of workes least any man should boast but what workes are they that the Apostle intends The workes of Believers as in the very beginning of the next words is manifest for we are we Believers with our Obedience and our workes of whom I speake yea but what need then of workes need still there is we are the workmanship c. Two things the Apostle intimates in these words 1. A Reason why we cannot be saved by workes namely because we doe them not in or by our own strength which is necessary we should doe if we will be saved by them or justifyed by them but this is not so saith the Apostle for we are the workemanship of God c. all our workes are wrought in us by full and Effectuall undeserved Grace 2. An Assertion of the necessity of good workes notwithstanding that we are not saved by them and that is that God has ordained that we shall walke in them which is a sufficient ground of our Obedience what ever be the use of it If you will say then what are the true and proper Gospell § 25 Grounds Reasons Uses and Motives of our Obedience whence the necessity thereof may be demonstrated and our soules be stirred up to abound and be fruitfull therein I say they are so many lye so deep in the Mystery of the Gospell and Dispensation of Grace spread themselves so throughout the whole Revelation of the will of God unto us that to handle them fully and distinctly and to give them their due weight is a thing that I cannot engage in least I should be turned aside from what I principally intend I shall only give you some briefe heads of what might at large be insisted on 1. Our universall Obedience and good workes are indispensably necessary from the soveraigne appointment and will § 26 of God Father Son and Holy Ghost 1. In Generall this is the will of God even our Sanctification or Holinesse 1 Thess. 4. 3. this is that which God wills which he requires of us that we be holy that we be obedient That we do his will as the Angells doe in Heaven The Equity necessity profit and advantage of this ground of our Obedience might at large be insisted on And were there no more this might suffice alone If it be the will of God it is our duty 1. The Father hath ordeined or appointed it it is the will of the Father Ephes. 2. 10. the Father is spoken of personally Christ being mentioned as Mediator 2. The Sonne hath ordained and appointed it as Mediator Joh.
any thing that hath a loving and tender nature in the world and doth act suitably thereunto which God hath not compared himselfe unto Separate all weaknesse and impefection which is in them yet great impressions of love must abide He is as a Father a Mother a Sheaphard an Hen over Chickins and the like Psal. 103. 13. Isa. 63. 16. Math 6. 6. Isa 66. 13. Psal 23. 1. Isa. 40. 11. Math 23. 37. I shall not need to adde any more proofes This is that which is demónstrated There is love in the person of the Father peculiarly held out untô the Saints as wherein he will and doth hold Communion with them Now to compleat Communion with the Father in love two § 13 things are required of Believers 1. That they receive it of him 2. That they make suitable returnes unto him 1. That they doe receive it Communion consists in giving and receiving Untill the Love of the Father be received we have no Communion with him therein How then is this Love of the Father to be received so as to hold fellowship with him I answer by Faith The receiving of it is the believing of it God hath so fully so eminently revealed his Love that it may be received by Faith You believe in God John chap. 14. 1. that is the Father and what is to be believed in him His love for he is love 1 John 8. 8. It is true there is not an immediate acting of Faith upon the § 14 Father but by the Son He is the Way the Truth and the Life no man cometh unto the Father but by him John chap. 14. v. 6. He is the mercifull high Priest over the House of God by whom we have Accesse to the throne of Grace by him is our manuduction unto the Father By him we believe in God 1 Pet. 1. 21. But this is that I say When by and through Christ we have an Accesse unto the Father we then behold his Glory also and see his Love that he peculiarly beares unto us and act faith thereon We are then I say to Eye it to believe it to receive it as in him the Issues and fruits thereof being made out unto us through Christ alone Though there be no Light for us but in the Beames yet we may by the Beames see the sunne which is the Fountaine of it Though all our Refreshment actually lye in the streames yet by them we are led up unto the fountaine Jesus Christ in respect of the love of the Father is but the Beame the Streame wherein though actually all our Light our Refreshment lyes yet by him we are lead to the Fountaine the Sunne of Eternall Love it selfe Would Believers exercise themselves herein they would find it a matter of no small Spirituall improovement in their walking with God This is that which is aymed at Many darke and disturbing thoughts are apt to arise in this thing Few can carry up their hearts and minds to this height by faith as to rest their soules in the Love of the Father they live below it in the troublesome Region of hopes and feares stormes and clouds All here is serene and quiet But how to attain to this pitch they know not This is the will of God that He may always be eyed as Benigne Kind Tender Loving and unchangeable therein and that peculiarly as the Father as the great fountaine and spring of all gracious Communications and fruits of Love This is that which Christ came to reveale God as a Father John 1. 18. That name which he declares to those who are given him out of the world John 17. 6. And this is that which he effectually leads us to by himselfe as he is the only way of going to God as a Father John 14. 5 6. that is as Love And by doing so gives us the rest which he promiseth for the Love of the Father is the only rest of the soule It is true as was said we doe not this formally in the first instant of Believing We believe in God through Christ. 1 Pet. 1. 21. Faith seeks out rest for the soule This is presented to it by Christ the Mediator as the only procuring cause Here it abides not but by Christ it hath an accesse to the Father Ephes. 2. 18. into his Love finds out that he is Love as having a designe a purpose of Love a good pleasure towards us from eternity A delight a complacency a good will in Christ all cause of Anger and Aversation being taken away The soule being thus by Faith through Christ by him brought into the bosome of God into a comfortable perswasion and spirituall perception and sense of his love there reposes and rests it selfe And this is the first thing the Saints doe in their Communion with the Father of the due improovement whereof more afterwards 2. For that suitable returne which is required this also in a § 15 maine part of it beyond which I shall not now extend it consisteth in Love God Loves that he may be beloved When he comes to command the Returne of his Received Love to compleat Communion with him he says My son give me thy Heart Prov. chap. 23. v. 26. thy Affections thy Love Thou shalt Love the Lord thy God with all thy Heart and with all thy soule and with all thy strength and with all thy mind Luk. chap. 10. v. 27. this is the returne that he demandeth When the Soule sees God in his dispensation of Love to be Love to be infinitely lovely and loving rests upon and delights in him as such then hath it Communion with him in Love This is Love that God Loves us first and then we love him again I shall not now goe forth into a discription of divine Love Generally Love is an Affection of union and nerenesse with Complacency therein So long as the Father is looked on under any other Apprehension but only as acting love upon the Soule it breeds in the soule a dread and Aversation Hence the flying and hiding of sinners in the Scriptures But when he who is the Father is considered as a Father acting Love on the Soule this raises it to love againe This is in Faith the ground of all acceptable obedience Deut. 5. 10. Exod. 20. 6. Deut. 10. 12. 11. 1. 13. 13. 3. Thus is this whole businesse stated by the Apostle Ephes. 1. 4. according as hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love It begins in the love of God and ends in our love to him That is it which the Eternall Love of God aymes at in us and workes us up unto It is true our universall obedience falls within the Compasse of our Communion with God but that is with him as God our blessed Soveraigne Lawgiver and Rewarder As he is the Father our Father in Christ as revealed unto us to be Love above and
4 Boldnesse 5. An ayming at the same End And all these with the Wisdome of them are hid in the Lord Jesus 1. Agreement The Prophet tells us that two cannot walke together unlesse they be agreed Amos 3. 3. Untill Agreement be made there is no communion no walking together God and man by nature or whilest man is in the state of nature are at the greatest enmity He declares nothing to us but wrath whence we are said to be Children of it that is borne obnoxious to it Ephes. 2 3. and whilest we remain in that condition the wrath of God abideth on us Joh 3. 36. All the discovery that God makes of himselfe unto us is that he is unexpressibly provoked and therefore preparing wrath against the day of wrath and the Revelation of his Righteous Judgements the Day of his and sinners meeting is called the day of wrath Rom. 2. 5 6. Neither doe we come short in our enmity against him yea we first began it and we continue longest in it To expresse this Enmity the Apostle tells us that our very minds the best part of us are Enmity against God Rom. 8. 7 8 and that we neither are nor will nor can be subject to him our Enmity manifesting it selfe by Universall Rebellion against him what ever we doe that seems otherwise is but hypocrisy or flattery yea it is a part of this Enmity to lessen it In this state the Wisdome of walking with God must needs be most remote from the soule He is light and in him is no darknesse at all we are darknesse and in us there is no light at all He is life a living God we are dead dead sinners dead in trespasses and sinne He is Holinesse and glorious in it we wholly defiled an abominable thing he is Love we full of hatred hating and being hated Surely this is no foundation for agreement or upon that of walking together nothing can be more remote then this frame from such a condition The foundation then of this I say is laid in Christ hid in Christ He faith the Apostle is our peace he hath made peace for us Ephes. 2. 14 15. he slew the Enmity in his own body on the Crosse v. 16. 1. He takes out of the way the cause of the enmity that was between God and us Sinne and the curse of the Law Dan. 9. 24. He makes an end of sinne and that by making Attonen ent for iniquity and he blotteth out the hand writing of Ordinances Col. 2. 24. redeeming us from the Curse by being made a Curse for us Gal. 3. 13. 2. He destroys him who would continue the enmity and make the breach wider Heb 2. 14 through death he destroyd him that had the power of death that is the Divell and Col. 2. 14 spoiled principalities and powers 3. He made Reconciliation for the sinnes of the People Heb. 2. 17. he made by his blood an Attonement with God to turne away that wrath which was due to us so making peace hereupon God is said to be in Christ reconciling the world unto himselfe 2 Cor. 5. 19. being reconciled himselfe v 18. he lays down the enmity on his part and proceeds to what remaines to slay the enmity on our part that we also may be reconciled and this also 4. He doth for Rom. 5. 11. by our Lord Jesus Christ we doe receive the Attonement accept of the peace made and tendered laying down our enmity to God and so confirming an agreement betwixt us in his blood So that through him we have an accesse unto the Father Ephes. 2. 18. Now the whole wisdome of this Agreement without which there is no walking with God is hid in Christ out of him God on his part is a consuming fire we are as stubble fully dry yet setting our selves in battell array against that fire if we are brought together we are consum'd All our approachings to him out of Christ are but to our detriment in his blood alone have we this Agreement and let not any of us once suppose that we have taken any step in the paths of God with him that any one duty is accepted that all is not lost as to Eternity if we have not done it upon the account hereof 2. There is required Acquaintance also to walking together Two may meet together in the same way and have no quarrell § 36 between them no enmity but if they are meer strangers one to another they passe by without the least Communion together It doth not suffice that the Enmity betwixt God and us be taken away we must also have acquaintance given us with him Our not knowing of him is a great cause a great part of our enmity Our understandings are darkned and we are alienated from the life of God c Ephes. 4. 18. This also then must be added if we ever come to walke with God which is our Wisdome And this also is hid in the Lord Christ and comes forth from him It is true there are sundry other meanes as his Word and his Workes that God hath given the Sonnes of men to make a discovery of himselfe unto them and to give them some acquaintance with him that as the Apostle speakes Act. 17. 27. They should seek the Lord if haply they might find but yet as that knowledge of God which we have by his workes is but very weak imperfect so that which we have by the Word the letter of it by reason of our blindnesse is not saving to us if we have no other helpe for though that be light as the Sun in the firmament yet if we have no eyes in our heads what can it availe us No saving acquaintance with him that may direct us to walke with him can be obtained This also is hid in the Lord Jesus and comes forth from him 1 Joh. 5. 20. He hath given us this understanding that we should know him that is true all other light whatever without his giving us an understanding will not doe it He is the true light which lighteth every one that is enlightened Joh. 15. Luk. 24. 45. he opens our understandings that we may understand the Scriptures none hath known God at any time but he hath revealed him 1 Joh. 18. God dwells in that light which no man can approach unto 1 Tim. 6. 26. None hath ever had any such acquaintance with him as to be said to have seen him but by the Revelation of Jesus Christ. Hence he tells the Pharisees that notwithstanding all their great knowledge which they pretended indeed they had neither heard the voyce of God at any time nor seen his shape Ioh. 5. 37. they had no manner of spirituall acquaintance with God but he was unto them as a man whom they had never heard nor seen There is no acquaintance with God as love and full of Kindnesse Patience Grace and pardoning Mercy on which knowledge of him alone we can walke with him but only
the Obedience of Christ which was the first thing § 11 proposed to be considered The next is that it hath an influence into the Grace of which we speake wherein we hold communion with him namely our free Acceptation with God what that influence is must also follow in its order 1. For his habituall Righteousnesse I shall only propose it under these two considerations 1. That upon this supposition that it was needfull that we should have a Mediator that was God and Man in one person as it could not otherwise be it must needs be that He must be so holy For all though there be but one primary necessary effect of the Hypostaticall union which is the subsistence of the humane nature in the person of the Sonne of God yet that He that was so united to him should be an holy thing compleatly holy was necessary also of which before 2. That the Relation which this Righteousnesse of Christ hath to the Grace we receive from him is only this that thereby he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to doe all that He had to doe for us This is the intendment of the Apostle Heb. 7. 26. such an one became us it was needfull He should be such an one that he might doe what he had to doe And the Reasons hereof are two 1. Had he not been compleatly furnished with habituall Grace He could never have actually fullfilled the Righteousnesse which was required at his hands It was therein that he was able to doe all that he did So himselfe lays down the presence of the Spirit with him as the bottome and foundation of his going foth to his worke Isa. 61 1. 2. He could not have been a compleat and perfect Sacrifice nor have answered all the ' types figures of him that were compleat and without blemish but now Christ having this Habituall Righteousnesse if he had never yeilded any continued obedience to the Law actively but had suffered as soon after his Incarnation as Adam sinned after his Creation He had been a fit Sacrifice and Offering and therefore doubtlesse his following Obedience hath another use besides to fit him for an Oblation for which he was most fit without it 2. For Christs obedience to the Law of Mediation wherein it is not coincident with his passive obedience as they speake for I § 12 know that expression is improper it was that which was requisite for the discharging of his Office and is not imputed unto us as though we had done it though the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and fruits of it are but is of the nature of his Intercession whereby He provides the good things we stand in need of at least subserviently to his Oblation and Intercession of which more afterwards 3. About his Actuall fulfilling of the Law or doing all things that of us are required there is some doubt and question and § 13 about it there are three severall opinions 1. That this Active Obedience of Christ hath no farther influence into our Justification and Acceptation with God but as it was preparatory to his blood shedding and oblation which is the sole cause of our Justification the whole Righteousnesse which is imputed to us arising from thence 2. That it may be considered two waies 1. As it is purely obedience so it hath no other state but that before mentioned 2. As it was accomplished with suffering and joyn'd with it as it was part of his humiliation so it is imputed to us or is part of that upon the account whereof we are justified 3. That this obedience of Christ being done for us is reckoned graciously of God unto us and upon the account thereof are we accepted as Righteous before him My intendment is not to handle this difference in the way of a controversy but to give such an understanding of the whole as may speedily be reduced to the practice of Godlinesse and consolation and this I shall doe in the ensuing Observations 1. That the Obedience that Christ yeelded to the Law in § 14 generall is not only to the peculiar law of the Mediator though he yeilded it as Mediator He was incarnate as Mediator Heb. 2. 14. Gal. 4. 4. And all He afterwards did it was as our Mediator for that cause came he into the World and did and suffered what ever He did or suffered in this world So that of this expression as Mediator there is a twofold sence for it may be taken strictly as relating solely to the Law of the Mediator and so Christ may be said to do as Mediator only what he did in obedience to that â—â—w but in the sense now insisted on what ever Christ did as a man subject to any Law he did it as Mediator because he did it as part of the duty incumbent on him who undertook so to be 2. That what ever Christ did as Mediator He did it for them § 15 whose Mediator He was or in whose stead and for whose good He executed the Office of a Mediator before God This the Holy Ghost witnesseth Rom. 8. 3. What the Law could not doe in that it was weake through the flesh God sending his own Son in the likenesse of sinfull flesh and for sin condemned sin in the flesh that the righteousnesse of the Law might be fulfilled in us because that we could not in that condition of weaknesse whereinto we are cast by sinne come to God and be freed from condemnation by the Law God sent Christ as a Mediator to doc and suffer whatever the Law required at our hands for that end and purpose that we might not be condemned but accepted of God It was all to this end that the Righteousnesse of the Law might be fulfilled in us that is which the Law required of us consisting in duties of obedience this Christ performed for us This expression of the Apostle God sending his own Sonne in the likenesse of sinfull flesh and for sinne condemning sinne in the flesh if you will adde to it that of Gal 4. 4. that he was so sent forth as that he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 made under the Law that is obnoxious to it to yeeld all the obedience that it doth require comprizes the whole of what Christ did or suffered and all this the Holy Ghost tells us was for us v. 4. 3. That the end of this Active Obedience of Christ cannot be assigned to be that He might be fitted for his death and Oblation § 16 For He answered all types and was every way 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fit to be made an offering for sinne by his vnion and Habituall Grace so that if the obedience Christ performed be not reckoned to us and done upon our account there is no just cause to be assigned why He should live here in the world so long as He did in perfect obedience to all the Lawes of God Had He dyed before there had been perfect Innocence and perfect Holinesse by his habituall
compleat work of purchased Grace that is by his Intercession which is the Third rise of it In respect of this he is said to be able to save to the uttermost them that come to God by him seeing he liveth ever to make intercession for them Heb. 7. 27. Now the Intercession of Christ in respect of its influence into purchased Grace is considered two waies § 32 1. As a continuance and carrying on of his Oblation for the making out of all the fruits and effects thereof unto us This is called his oppearing in the presence of God for us Heb. 9. 24. that is as the High Priest having offered the great offering for expiation of sinne carryed in the blood thereof into the most holy place where was the Representation of the presence of God so to perfect the Attonement He had made for himselfe and the people So the Lord Christ having offered himselfe as a sweet smelling Sacrifice to God being sprinkled with his own blood appeares in the presence of God as it were to mind him of the ingagement made to him or the Redemption of sinners by his blood and the making out the good things to them which were procured thereby and so this appearance of his hath an influence into Purchased Grace in as much as thereby he puts in his claime for it in our behalfe 2. He procureth the Holy Spirit for us effectually to collate and bestow all this purchased Grace upon us That he would doe this and doth it for us we have his Ingagement Ioh. 14. 16. This is purchased Grace in respect of its fountain and spring of which I shall not speake farther at present seeing I must handle it at large in the matter of the Communion we have with the Holy Ghost CHAP. VII The Nature of Purchased Grace Referred to three heads 1. Of our Acceptation with God Two parts of it Of the Grace of Sanctification The severall parts of it THe Fountain of that Purchased Grace wherein the § 1 Saints have Communion with Christ being discovered in the next place the nature of this Grace it selfe may be considered As was said it may be referred unto three heads 1. Grace of Acceptation with God 2. Grace of Sanctification from God 3. Grace of Priviledges with and before God 1. Of Acceptation with God out of Christ we are in a state of Alienation from God accepted neither in our Persons nor our § 2 Services Sinne makes a separation between God and us that state with all its consequences and attendencies is not my businesse to unfold The first issue of Purchased Grace is to restore us into a state of Acceptation and this is done two waies 1. By a Removeall of that for which we are refused the cause of the Enmity 2. By a bestowing of that for which we are accepted Not only all causes of quarrell were to be taken away that so we shouldnot be under displeasure but also that was to be given untous that makes us the objects of God's delight and pleasure on the account of the want whereof we are distanced from God 1. It gives a Removeall of that for which we are refused § 3 This is sinne in the guilt and all the attendencies thereof The first issue of Purchased Grace tends to the takeing away of sinne in its guilt that it shall not bind over the Soule to the wages of it which is death How this is accomplished and brought about by Christ was evidenced in the close of the foregoing Chapter It is the fruit § 4 and effect of his death for us Guilt of sinne was the only cause of our separation and distance from God as hath been said This made us obnoxious to wrath punishment and the whole displeasure of God On the account hereof were we imprisoned under the curse of the Law and given up to the power of Sathan This is the state of our unacceptation By his death Christ bearing the Curse undergoing the punishment that was due to us paying the ransome that was due for us delivers us from this condition And thus farre the death of Christ is the sole cause of our Acceptation with God that all cause of quarrell and rejection of us is thereby taken away and to that end are his sufferings reckoned to us For being made sinne for us 2 Cor 5. 21. He is made righteousnesse unto us 2 Cor. 1. 31. But yet farther This will not compleat our Acceptation with God The old quarrell may be laid aside and yet no new § 5 friendship begun We may be not sinners and yet not be so farre Righteous as to have a right to the Kingdome of Heaven Adam had no right to life because he was innocent he must moreover doe this and then he shall live He must not only have a negative Righteousnesse he was not guilty of any thing but also a positive Righteousnesse he must doe all things This then is required in the second place to our compleat acceptation that we have not only the not imputation of sinne but also a reckoning of Righteousnesse Now this we have in the Obedience of the life of Christ. This also was discovered in the last Chapter The obedience of the life of Christ was for us is imputed to us and is our righteousnesse before God by his obedience are we made righteous Rom. 5. 18. On what score the obedience of Faith takes place shall be afterwards declared These two things then compleat our Grace of Acceptation § 6 sinne being removed and Righteousnesse bestowed we have peace with God are continually accepted before him There is not any thing to charge us withall that which was is taken out of the way by Christ and nailed to his crosse made fast there yea publickly and legally cancelled that it can never be admitted againe as an evidence What Court among men would admit of an Evidence that hath been publickly cancelled and nayled up for all to see it So hath Christ dealt with that which was against us and not only so but also he puts that upon us for which we are received into favour He makes us comely through his beauty gives us white rayment to stand before the Lord. This is the first part of purchased Grace wherein the Saints have communion with Jesus Christ. In remission of sin and imputation of Righteousnesse doth it consist from the death of Christ as a price sacrifice and a punishment from the life of Christ spent in obedience to the Law doth it arise The great product it is of the Fathers Righteousnesse Wisedome Love and Grace the great and astonishable fruit of the Love and condescension of the Son The great discovery of the Holy Ghost in the Revelation of the mystery of the Gospell The second is Grace of Sanctification He makes us not only § 7 accepted but also acceptable He doth not only purchase Love for his Saints but also makes them lovely He came not by blood only but by water and blood
Communion with Christ in § 14 these things and that in the order laid down as 1. How we hold Communion with him in the Obedience of his Life and merit of his Death as to acceptance with God the Father 2. How we hold communion with Christ in his blood as to the Spirit of Sanctification the habits and acts of Grace 3. How we hold communion with him as to the priviledges we enjoy Of which in the ensuing Chapters CHAP. VIII How the Saints hold Communion with Christ as to their Acceptation with God What is required on the part of Christ hereunto in his Intention In the declaration thereof The summe of our acceptation with God wherein it consists What is required on the part of Believers to this Communion and how they hold it with Christ. Some objections proposed to consideration why the Elect are not accepted immediately on the undertaking and death of Christ in what sense they are so Christ a Common or publique person How he came to be so The way of our acceptation with God on that account The second objection The necessity of our obedience stated Ephes. 2. 8 9 10. The Grounds Causes and Ends of it manifested It s proper place in the new Covenant How the Saints in particular hold Communion with Christ in this purchased Grace They approve of this Righteousnesse the grounds thereof Reject their own the grounds thereof The Commutation of sinne and Righteousnesse between Christ and Believers Some objections Answered COmmunion with Christ in purchased Grace as unto Acceptation with God from the Obedience of his Life § 1 and efficacy of his death is the first thing we enquire into The discovery of what on the part of Christ and what on our part is required thereunto for our mutuall actings even his and ours are necessary that we may have fellowship and Communion together herein is that which herein I intend 1. On the part of Christ there is no more required but these § 2 two things 1. That what he did He did not for himselfe but for us 2. What he suffered he suffered not for himselfe but for us That is that his intention from Eternity when he was in the World was that all that he did and suffered was should be for us and our advantage as to our Acceptance with God That he still continueth making use of what he so did and suffered for that end and purpose and that only Now this is most evident What he did he did for us and not for himselfe He was made § 3 under the Law that we might receive the Adoption of Sonnes Gal. 4. 4 5. He was made under the Law that is in that condition that he was obnoxious to the will and commands of it and why was this to what end for himself no but to redeem us is the ayme of all that He did of all his obedience that he did This very intention in what he did he acquaints us with Joh. 17. 19. for their sakes I sanctify my self that they may be sanctifyed through the truth I sanctify my selfe dedicate set my selfe apart to all that work I have to do I came not to doe my own will I came to save that which was lost to minister not to be ministred unto and to give my life a ransome It was the Testimony he bare to all he did in the world This Intendment of his is especially to be eyed From Eternity he had thoughts of what he would doe for us and delighted himselfe therein And when he was in the world in all He went about he had still this thought this is for them and and this is for them my beloved When he went to be baptized says John I have need to come to thee and comest thou to me Math. 3. 14 15. as if he had said thou hast no need at all of it But says Christ suffer us now for so it becometh us to fullfill all Righteousnesse I doe it for them who have none at all and stand obliged unto all § 4 2. In what He suffered this is more cleare Dan. 9. 21. Messias shall be cut off and not for himselfe and the Apostle lays down this as a main difference between him and the High priest of the Jewes that when they made their solemne offerings they offer'd first for themselves and then for the People But Jesus Christ offereth only for others He had no sinne and could make no Sacrifice for his own sinne which he had not but only for others He tasted death for all Heb. 2. 9. gave his life a ransome for many Math. 20. 10. The iniquity of us all was made to meet on him Isa. 53. 6. he bare our sinne in his body on the tree 1 Pet. 1. loved his Church and gave himselfe for it Ephes. 5. 26. Gal. 2. 20. Rom. 4. 25. Revel 1. 5 6. Tit. 2. 14. 1 Tim. 2. 6. Isa. 53 12. Joh. 17. 19. But this is exceeding cleare and confessed that Christ in his suffering and oblation had his intention only upon the good of his Elect and their Acceptation with God suffering for us the just for the unjust that he might bring us to God § 5 Secondly to compleat this Communion on the part of Christ it is required first that there he added to what he hath done the Gospell tenders of that compleat Righteousnesse and Acceptation with God which ariseth from his perfect Obedience and sufferings Now they are twofold 1. Declaratory in the conditionall Promises of the Gospell Joh. 7. 37. Math. 11. 28. He that believeth shall be saved come to me and you shall have life as the Serpent was lifted up c. Christ is the end of the Law of Righteousnesse to them that believe Rom. 10. 4. and innumerable others Now declaratory tenders are very pretious there is much kindnesse in them and if they be rejected they will be the savour of death unto death but the Lord Christ knows that the outward letter though never so effectually held out will not enable any of his for that reception of his Righteousnesse which is necessary to interest them therein wherefore 2. In this tender of Acceptation with God on the account of what he hath done and suffered a Law is established that whosoever receives it shall be so accepted But Christ knows the condition and state of his in this World This will not doe If he do not effectually invest them with it all is lost Therefore 2 He sends them his Holy Spirit to quicken them Ioh. 6. 63. to cause them that are dead to heare his voyce Ioh. 5. And to work in them what ever is required of them to make them partakers of his righteousnesse and accepted with God Thus doth Christ deale with his He lives and dyes with an intention to work out and compleat righteousnesse for them their enjoying of it to a perfect Acceptation before God is all that in the one and other he aymed at Then he tenders it
soules In the light of his Countenance is life peace Now if we walk in the light as He is light we have fellowship one with another 1 Ioh 1. 7. and verily our fellowship is with the Father and with the Sonne Jesus Christ v. 3. He that walkes in the light of new obedience he hath Communion with God and in his presence is fullnesse of joy for ever without it there is nothing but darknesse and wandring and confusion 3. Usefullnesse A man without Holinesse is good for nothing Ephraim saies the Prophet is an empty vine that brings forth fruit to it selfe And what is such a vine good for nothing saith another Prophet a man cannot make a pin of it so much as to hang a vessell on A barren tree is good for nothing but to be cut downe for the fire Notwithstanding the seeming usefullnesse of men who serve the providence of God in their Generations I could easily manifest that the World and the Church might want them and that indeed in themselves they are good for nothing only the holy man is commune bonum 3. The end of it in respect of others in the world is manifold 1. It serves to the Conviction and stopping the mouthes of § 32 some of the Enemies of God both here and hereafter Here 1 Pet. 3. 16. Keeping a good Conscience that wherein they speak against you as evill doers they may be ashamed beholding your good conversation in Christ. By our keeping of a good Conscience men will be made ashamed of their false accusations That whereas their malice and hatred of the wayes of God hath provoked them to speake all manner of evill of the profession of them by the Holinesse and Righteousnesse of the Saints they are convinced and made ashamed as a Thiefe is when he is taken and be driven to acknowledge that God is amongst them and that they are wicked themselves Ioh. 17. 23. 2. Hereafter It is said that the Saints shall judge the World It is on this as well as upon other considerations Their good workes their Righteousnesse their Holinesse shall be brought forth and manifested to all the world and the Righteousnesse of Gods judgements against wicked men be thence evinced See saies Christ these are they that I own whom you so despised and abhorred and see their workes following them this and that they have done when you wallowed in your Abominations Math. 25. 42 43. 2. The Conversion of others 1 Pet. 2. 12. Having your conversation honest among the Gentiles that wherein they spake against you as evill doers beholding your good works they may glorify God in the day of visitation Math. 5 17. Even Revilers Persecutors Evill speakers have been overcome by the constant holy walking of Professours and when their day of visitation hath come have Glorified God on that account 1 Pet. 3. 1 2. 3. The Benefit of all partly in keeping of Judgments from the residue of men as ten good men would have preserved Sodome partly by their reall communication of good to them with whom they have to doe in their Generation Holinesse makes a man a good man usefull to all and others eat of the fruits of the Spirit that he brings forth continually 4. It is necessary in respect of the state and condition of Justified Persons and that whether you consider their Relative state § 33 of Acceptation or their state of Sanctification 1. They are Accepted and received into friendship with an Holy God a God of purer eyes then to behold iniquity who hates every uncleane thing And is it not necessary that they should be Holy who are admitted into his presence walke in his sight yea lay in his bosome Should they not with all diligence cleanse themselves from all pollution of Flesh and Spirit and perfect Holinesse in the feare of the Lord 2. In respect of Sanctification we have in us a new creature 2 Cor. 5. 17. this new Creature is fed cherished nourished kept alive by the fruits of Holinesse to what end hath God given us new Hearts and new natures Is it that we should kill them stifle the creature that is found in us in the wombe that we should give him to the old man to be devoured 5. It is necessary in respect of the proper place of Holinesse in the new Covenant and that is twofold § 34 1. Of the Meanes unto the end God hath appointed that Holinesse shall be the meanes the way to that eternall life which as in it selfe and originally is his gift by Jesus Christ so with regard to his constitution of our obedience as the means of attaining it is a reward and God in bestowing of it a Rewarder Though it be neither the Cause Matter nor condition of our Justification yet it is the way appointed of God for us to walke in for the obtaining of Salvation And therefore he that hath hope of Eternall life purifies himselfe as He is pure and none shall ever come to that End who walketh not in that way for without Holinesse it is impossible to see God 2. It is a Testimony and pledge of Adoption a signe and evidence of Grace that is of Acceptation with God And 3 ly the whole expression of our thankfulnesse Now there is not one of all these Causes and Reasons of the necessity the indispensible necessity of our Obedience good workes and personall Righteousnesse but would require a more large discourse to unfold and explain then I have allotted to the proposall of them all And innumerable others there are of the same import that I cannot name He that upon these Accounts doth not think universall Holinesse and Obedience to be of indispensible necessity un lesse also it be exalted into the roome of the Obedience and Righteousnesse of Christ let him be filthy still These Objections being Removed and having at the entrance of this Chapter declared what is done on the part of Christ as § 35 to our fellowship with him in this purchased Grace as to our Acceptation with God It remaines that I now shew what also is required and performed on our part for the compleating thereof this then consists in the ensuing particulars 1. The Saints cordially approve of this Righteousnesse as that alone which is absolutely compleat and able to make them acceptable § 36 before God And this supposeth Five things 1. Their cleare and full conviction of the necessity of a Righteousnesse wherewith to appeare before God This is alwaies in their thoughts This in their whole lives they take for granted Many men spend their daies in obstinacy and hardnesse adding drunkennesse unto thirst never once enquiring what their condition shall be when they enter into Eternity Others trifle away their times and their soules sowing the wind of empty hopes and preparing to reap a whirlewind of wrath But this lies at the bottome of all the Saints communion with Christ. A deep fixed resolved perswasion of an absolute and indispensable
to all the three Persons and is proper to each of them not formally as a Person but as God blessed for ever All adoration respects that which is common to all so that in each Act of Adoration and worship all are adored and worshipped The Creatures worship their Creator and a man him in whose image he was created viz. him from whom descendeth every good and perfect gift all this describing God as God Hence Secondly when we begin our Prayers to God the Father and § 2 end them in the name of Jesus Christ yet the Sonne is no lesse invocated and worshipped in the beginning then the Father though he be peculiarly mentioned as mediator in the close not as Sonne to himselfe but as Mediator to the whole Trinity or God in Trinity But in the invocation of God the Father we invocate every Person because we Invocate the Father as God every Person being so Thirdly In that heavenly Directory which we have Eph. 2. § 3 18. this whole businesse is declared our accesse in our worship is said to be to the Father and this through Christ or his mediation by the Spirit or his assistance Here is a distinction of the Persons as to their operations but not at all as to their being the object of our Worship For the Sonne and the Holy Ghost are no lesse worshipped in our accesse to God then the Father himselfe Only the Grace of the Father which we obtain by the mediation of the Sonne and the assistance of the spirit is that which we draw nigh to God for So that when by the distinct dispensation of the Trinity and every Person we are lead to worship that is to act Faith on or invocate any Person we doe herein worship the whole Trinity and every Person by what name soever of Father Sonne or Holy Ghost we invocate him So that this is to be observed in this whole matter That when any work of the Holy Ghost or any other Person which is appropriated to him we never exclude the concurrence of other Persons draws us to the worship of him yet he is not worshipped exclusively but the whole Godhead is worshipped Fourthly These Cautions being premised I say that we § 4 are distinctly to worship the Holy Ghost As it is in the case of Faith in respect of the Father and the Sonne Joh. 14 1. Believe in God believe also in me This extends it selfe no lesse to the Holy Ghost Christ called the Disciples for the acting of Faith on him he being upon the accomplishment of the great worke of his Mediation and the Holy Ghost now carrying on the work of his delegation requireth the same And to the same purpose are their distinct operations mentioned My Father worketh hitherto and I worke Now as the formall Reason of the worship of the Sonne is not his mediation but his being God his mediation being a powerfull motive thereto so the formall Reason of our worshipping the Holy Ghost is not his being our comforter but his being God yet his being our comforter is a powerfull motive thereunto This is the summe of the first Direction The Grace actings Love effects of the Holy Ghost as he is our Comforter ought to § 5 stir us up and provoke us to Love worship believe in and invocate him though all this being directed to him as God is no lesse directed on that account to the other Persons then to him only by the fruits of his Love towards us are we stirred up unto it These things being presupposed let the Saints learne to act § 6 faith distinctly on the Holy Ghost as the immediate efficient cause of all the good things mentioned Faith I say to believe in him and Faith in all things to believe him and to yeeld obedience to him Faith not imagination The distinction of the Persons in the Trinity is not to be fancyed but believed So then the Scripture so fully frequently clearly distinctly ascribing the things we have been speaking of to the immediate efficiency of the Holy Ghost Faith closeth with him in the truth revealed and peculiarly regards him worships him serves him waits for him prayeth to him prayseth him All these things I say the Saints doe in Faith The person of the Holy Ghost revealing its selfe in these operations and effects is the peculiar object of our Worship Therefore when he ought to be peculiarly honoured and is not he is peculiarly sinned against Acts 5. 2 Ananias is said to lye to the Holy Ghost not to God which being taken essentially would denote the whole Trinity but peculiarly to the Holy Ghost Him he was to have honoured peculiarly in that especiall gift of his which he made profession of not doing it he sinned peculiarly against him But this must be a little farther branched into particulars Let us then say weight on every Effect of the Holy Ghost in any of the Particulars before mentioned on this account that § 7 they are acts of his Love and power towards us This faith will doe that takes notice of his kindnesie in all things Frequently he performes in sundry particulars the office of a Comforter towards us and we are not throughly comforted we take no notice at all of what he doth Then is he grieved Of those who doe receive and own the Consolation he tenders and administers how few are there that consider him as the comforter and rejoyce in him as they ought Upon every work of consolation that the Believer receives this ought his Faith to resolve upon This is from the Holy Ghost He is the comforter the God of all Consolation I know there is no joy peace hope nor comfort but what he workes gives and bestowes and that he might give me this Consolation he hath willingly condescended to this office of a Comforter his Love was in it and on that account doth he continue it Also he is sent by the Father and Sonne for that end and purpose By this meanes come I to be partaker of my joy it is in the Holy Ghost of consolation he is the comforter What price now shall I set upon his Love How shall I value the mercy that I have received This I say is applicable to every particular effect of the Holy Ghost towards us herein have we communion and fellowship with § 8 him as was in part discovered in our handling the particulars Doth he shed abroad the Love of God in our hearts doth he witnesse unto our Adoption the soule considers his presence ponders his Love his condescension goodnesse and kindnesse is filled with reverence of him and care not to grieve him and labours to preserve his Temple his Habitation pure and holy Againe our communion with him causeth in us Returning praise and thanks and honour and glory and blessing to him § 9 on the account of the mercies and priviledges which we receive from him which are many Herein consists our next direction So do we with the Sonne