soule an Offering for sinne he shall prolong his dayes and the Pleasure of the Lord shall prosper in his hand He shall see of the Travaile of his soule and be satisfied by his knowledge shall my righteous Servant justifye many for he shall beare their Iniquityes Isa. chap. 53. v. 10 11. And with this fullnesse he hath also Authority for the Communication of it Iohn 5. 25 26. Math. 28. 18. 3. The Spirit doth it by the way of immediate Efficacy Rom. chap. 8. v. 11. But if the Spirit of him that raised up Jesus from the dead dwel in you he that raised up Christ from the dead shall also quicken your mortall bodys by his spirit that dwelleth in you Here are all three comprized with their distinct concurrence unto our Quickning Here is the Fathers Authoritative Quickning he raised Christ from the dead and he shall Quicken you and the Son 's Mediatory Quickning for it is done in the death of Christ and the Spirits immediate Efficacy he shall doe it by the Spirit that dwelleth in you He that desires to see this whole matter farther explayned may consult what I have elsewhere written on this subject And thus is the distinct Communion whereof we treat both proved and demonstrated CHAP. III. Of the Peculiar and distinct Communion which the Saints have with the Father Observations for the clearing of the whole premised Our peculiar Communion with the Father is in Love 1 Iohn 4. 7 8. 2 Cor. 13. 13. Iohn 16 26 27. Rom. 5. 5. John 3. 16. John 14. 23. Titus 3. 4. opened to this purpose What is required of Believers to hold communion with the Father in Love His Love received by Faith Returnes of Love to him Gods Love to us and ours to him wherein they agree Wherein they differ HAving proved that there is such a distinct Communion in § 1 respect of Father Son and Spirit as whereof we speake it remaines that it be farther cleared up by an Induction of Instances to manifest what and wherein the Saints peculiarly hold this Communion with the severall Persons respectively which also I shall doe after the premising some observations necessary to be previously considered as was promised for the clearing of what hath been spoken And they are these that follow 1. When I assigne any thing as peculiar wherein we distinctly § 2 hold Communion with any person I doe not exclude the other persons from Communion with the soule in the very same thing Only this I say principally immediately and by the way of eminency we have in such a thing or in such a way Communion with some one Person and therein with the others secundarily and by the way of consequence on that foundation For the Person as the Person of any one of them is not the prime object of divine worship but as it is identifyed with the nature or Essence of God Now the workes that outwardly are of God called Trinitatis ad extra which are commonly said to be common and undivided are either wholly so and in all respects as all workes of Common Providence or else being common in respect of their Acts they are distinguished in respect of that principle or next and immediate rise in the manner of operation so Creation is appropriated to the Father Redemption to the Sonne in which sense we speake of these things 2. There is a concurence of the Actings and operations of § 3 the whole Deity in that dispensation wherein each person concurres to the worke of our Salvation unto every Act of our Communion with each singular person Look by what act soever we hold Communion with any Person there is an influence from every Person to the putting forth of that Act. As suppose it to be the act of Faith It is bestowed on us by the Father It is not of our selves it is the gift of God Eph. chap. 2. v. 8. It is the Father that revealeth the Gospell and Christ therein Math. chap. 11. v. 25. And it is purchased for us by the Son It is given unto you for Christs sake to believe on him Phil chap 1. v 29. In him are we blessed with Spirituall blessings Ephes chap. 1. v. 3. He bestows on us and increaseth Faith in us Luk. 17. 5. And it is wrought in us by the Spirit He administers that exceeding greatnesse of his power which he exerciseth towards them who believe according to the working of this mighty power which he wrought in God when he raised him up from the dead Ephes 1. 19. 20. Rom 8. 11. 3. When I assigne any particularthing wherein we hold Communion with any Person I doe not doe it exclusively unto other § 4 Mediums of communion but only by the way of inducing a speciall and eminent Instance for the proof and manifestation of the former Generall Assertion Otherwise there is no Grace or duty wherein we have not Communion with God in the way described In every thing wherein we are made partakers of the divine nature there is a communication and receiving between God and us So neare are we unto him in Christ. 4. By asserting this distinct Communion which merely respects that order in the dispensation of Grace which God is § 5 pleased to hold out in the Gospell I intend not in the least to shut up all Communion with God under these precincts his ways being exceeding broad containing a perfection whereof there is no end nor to prejudice that holy fellowship we have with the whole Deity in our walking before him in Covenant obedience which also God assisting I shall handle hereafter These few observations being premised I come now to declare § 6 what it is wherein peculiarly and eminently the Saints have Communion with the Father And this is LOVE Free undeserved and eternall Love This the Father peculiarly fixes upon the Saints this they are immediately to eye in him to receive of him and to make such Returnes thereof as he is delighted withall This is the great discovery of the Gospell For whereas the Father as the Fountaine of the Deity is not known any other way but as full of wrath anger and indignation against sinne nor can the Sons of men have any other thoughts of him Rom. 1. 18. Esa. 33. 15 16. Hab. 1. 13. Psal. 5. 4 5 6. Ephes. 2. 3. Here he is now revealed peculiarly as Love as full of it unto us the manifestation whereof is the peculiar worke of the Gospell Tit. 3. 4. § 7 1. 1 John chap. 4. v. 8. God is Love That the name of God is here taken personally and for the person of the Father not Essentially is evident from v. 9. where he is distinguished from his only begotten Son whom he sends into the world Now saith he the Father is Love that is not only of an infinitely gracious tender Compassionate and Loving nature according as he hath proclaimed himselfe Exod. chap. 34. v. 6 7. but also one that eminently and
Righteousnesse no obedience it is weake to any such purpose by reason of the flesh that corruption that is come on us these two things are done in Christ and by him First sinne is condemned as to its guilt and we set free from that the Righteousnesse of the Law by his Obedience is fulfilled in us who could never do it our selves and Secondly that Obedience which is required of us his Spirit works it in us so that that perfection of Obedience which we have in him is imputed to us and the sincerity that we have in Obedience is from his Spirit bestowed on us And this is the most excellent Glasse wherein we see our impotency for what need we his perfect obedience to be made ours but that we have not cannot attaine any what need we his Spirit of life to quicken us but that we are dead in trespasses and in sinnes 3. The Death of sinne sinne dying in us now in some § 29 measure whilst we are alive This is a third Concernment of sinne which it is our wisedome to be acquainted with and it is hid only in Christ. There is a two fold dying of sinne 1. As to the exercise of it in our mortall members 2. As to the root principle and power of it in our soules The first indeed may be learned in part out of Christ. Christlesse men may have sinne dying in them as to the outward exercise of it Mens bodys may be disabled for the service of their lusts or the practice of them may not consist with their interest Sinne is never more alive then when it is thus dying But there is a dying of it as to the root the principle of it the dayly decaying of the strength power and life of it and this is to be had alone in Christ. Sinne is a thing that of it selfe is not apt to dye or to decay but to get ground and strength and life in the subject wherein it is to eternity prevent all its actuall eruptions yet its Originall enmity against God will still grow In Believers it is still dying and decaying untill it be utterly abolished The opening of this treasury you have Rom. 6. 3 4 5 6 7. c Know you not that as many of us as were baptized in Iesus Christ were baptized into his death therefore we are buried with him by baptisme into death that like as Christ was raised from the dead by the Glory of the Father even so we also should walke in newnesse of life for if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection knowing this that our old man is crucified with him that the body of sinne might be destroyed that hence forth we should not serve sin This is the designe of the Apostle in the beginning of that Chap. not only to manifest whence is the principle rise of our Mortification the death of sin even from the death blood of Christ but also the manner of sins continuance dying in us from the manner of Christs dying for sin he was crucifyed for us thereby sin was crucifyed in us he dyed for us and the body of sin is destroyed that we should not serve sin that as he was raised from the dead that death should not have dominion over him so also are we raised from sinne that it should not have dominion over us This wisedome is hid in Christ only Moses at his dying day had all his strength and vigour so have sinne and the Law to all out of Jesus at their dying day sinne is no way decayed Now next to the receiving of the Righteousnesse prepared for us to know this is the cheifest part of our wisdome to be truely acquainted with the principle of the dying of sinne to feele vertue and power flowing from the Crosse of Christ to that purpose to find sinne crucifyed in us as Christ was crucifyed for us this is wisedome indeed that is in him alone 4. There is a glorious end whereunto sinne is appointed and ordained and discovered in Christ that others are unacquainted § 30 withall Sinne in its own nature tends meerly to the dishonour of God the debasement of his Majesty and the ruine of the creature in whom it is Hell it selfe is but the filling of wretched creatures with the fruite of their own devises The Comminations and threats of God in the Law doe manifest one other end of it even the Demonstration of the Vindictive Justice of God in measuring out unto it a meet recompense of reward But here the Law stays and with it all other light and discovers no other use or end of it at all In the Lord Jesus there is the manifestation of an other and more glorious end towit the praise of Gods Glorious Grace in the pardon and forgivenesse of it God having taken order in Christ that that thing which tended meerly to his dishonour should be managed to his Infinite Glory and that which of all things he desireth to Exalt even that he may be known and believed to be a God Pardoning Iniquity Transgression and Sinne. To returne then to this part of our Demonstration In the Knowledge of our selves in reference to our eternall condition doth much of our wesedome consist There is not any thing wherein in this depraved condition of nature we are more concerned then sinne without a knowledge of that we know not our selves Fooles make a mocke of sinne A true saving knowledge of sinne is to be had only in the Lord Christ in him may we see the desert of our iniquities and their pollution which could not be borne or expiated but by his blood neither is there any wholsome view of these but in Christ in him and his Crosse is discovered our universall impotency either of attoning Gods Justice or living up to his will the death of sinne is procured by and discovered in the death of Christ as also the manifestation of the riches of Gods Grace in the pardoning thereof a reall and experimentall acquaintance as to our selves with all which is our wisedome and it is that which is of more value then all the Wisedome of the World 2. Righteousnesse is a second thing whereof the Spirit of Christ convinces the World and the maine thing that it is our wisedome to be acquainted withall This all men are perswaded of that God is a most Righteous God That is a naturall notion of God which Abraham insisted on Gen 18. 35. Shall not the Iudge of all the world do right They know that this is the Judgement of God that they who commit such things are worthy of death Rom. 1. 32. that it is a Righteous thing with him to recompense tribulation unto offendors 2. Thess. 1. 6. he is a God of purer eyes then to behold iniquity Hab. 1. 13. and therefore the ungodly cannot stand in Judgment Psal. 1. 5. Hence the great
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
thy offspring that eminent place of Zech. 12. 10. is allwaies in our thoughts Now this expression as is known is taken from the allusion of the spirit unto water and that in relation to all the uses of water both naturall and Typicall a particular relation of them I cannot now insist on perhaps efficacy and plenty are chiefely intended Now this threefold expression of giving sending and powring § 21 out of the spirit gives us the three great properties of the Covenant of grace 1. That it is free he is given 2. That it is orderly ordered in all things and sure from the love of the Father by the procurement of the sonne and thence is that variety of expression of the Fathers sending him and the Son 's sending him from the Father he being the gift of the Father's love and the purchase of the blood of the sonne 3. The efficacy of it as was last observed And this is the second thing considerable 3. The third which is our receiving him I shall speak more briefly of That which I first proposed of the spirit considered § 22 as a spirit of Sanctification and a spirit of consolation is here to be minded Our receiving of him as a spirit of sanctification is a meer passive reception as a vessell receiv's water He comes as the wind on Ezechiel's dead bones and makes them live He comes into dead hearts and quickens them by an act of his Allmighty power but now as he is the spirit of consolation it is otherwise in this sense our Saviour tells us that the world cannot receive him Ioh. 14 17. the world receiveth him not because it seeth him not nor knows him but ye know him for he dwelleth with you and abideth in you That it is the spirit of consolation or the spirit for consolation that here is promised is evident from the close of the verse where he is said then to be in them when he is promised to them He was in them as a spirit of quickning and sanctification when promised to them as a spirit of comfort and consolation to abide with them for that purpose Now the power that is here denied to be in the world with the reason of it that they cannot receive the spirit because they know him not is ascribed to Believers they can receive him because they know him So that there is an active power to be put forth in his reception for consolation though not in his reception for Regeneration and Sanctification And this is the power of faith so Gal. 3. 2. they received the spirit by the hearing of the Faith the Preaching of the Gospell begetting faith in them enabled them to receive the Spirit Hence believing is put as the qualification of all our receiving the holy Ghost Joh. 7. 39. this he spake of the Spirit which they that believe on him should receive it is Believers that thus receive the Spirit and they receive him by Faith now there are three speciall acts of Faith whereby it goes forth in the receiving of the spirit I shall but name them 1. It considers the spirit in the Oeconomy before described as promised It is Faith alone that makes profit of the benefit of the § 23 promises Heb. 4. 2. now he is called the spirit of that promise Eph 2. 13. the spirit that in the covenant is promised and we receive the promise of the spirit through Faith Gal. 3. 14. so that the receiving of the Spirit through Faith is the receiving of him as promised faith eyes the promise of God and of Jesus Christ of sending the spirit for all those ends that he is desired thus it depends waits mixing the promise with it selfe untill it receive him 2. By Prayer He is given as a spirit of supplication that we may aske him as a spirit of consolation Luk. 11. 13. and indeed this asking of the Spirit of God in the name of Christ either directly or immediately or under the name of some fruit and effect of him is the chiefest work of faith in this World 3. It cherisheth him by attending to his motions improving his actings according to his mind and will which is all I shall say to this third thing or our receiving of the Spirit which is sent of Jesus Christ we doe it by faith looking on him as purchased by Jesus Christ and promised of the Father we seek him at the hands of God and doe receive him 4. The next considerable thing is his abode with us now this is two wayes expressed in the Scripture 1. In generall as to § 24 the thing it selfe it is said he shall abide with us 2. In particular as to the manner of its abiding it is by inhabitation or indwelling Of the inhabitation of the spirit I have spoken fully elsewhere nor shall I now insist on it only whereas the spirit as hath been observed is considered as a spirit of sanctification or a spirit of consolation He is said to dwell in us chiefely or perhaps solely as he is a spirit of sanctification which is evident from the work he doth as indwelling He quickneth and sanctifieth Rom. 8. 11. and the manner of his indwelling as in a Temple which he makes holy thereby 2 Cor. 6. and his permanency in his so doing which as is evident relates to sanctification only but yet the generall notion of it in abiding is ascribed to him as a Comforter Joh. 14. 16. he shall abide with you for ever now all the difficulty of this promise lies in this that whereas the spirit of sanctification dwells in us allwaies and it is therefore impossible that we should loose utterly our holinesse whence is it that if the Comforter abide with us for ever we may yet utterly loose our Comfort a little to clear this in our passage 1. He is promised to abide with the Disciples for ever in opposition to the abode of Christ Christ in the flesh had been § 25 with them for a little while and now was leaving them and going to his Father He had been the comforter immediatly himselfe for a season but is now upon his departing wherefore promising them another comforter they might feare that he would even but visit them for a little season also and then their condition would be worser then ever Nay but saith our Saviour feare it not this is the last dispensation there is to be no Alteration when I am gone the Comforter is to doe all the remaining work there is not another to be looked for and I promise you him nor shall he depart from you but allwaies abide with you 2. The Comforter may allwaies abide with us though not § 26 alwaies comfort us He who is the comforter may abide though he doe not alwaies that work for other ends and purposes he is alwaies with us as to sanctify and make us holy So was the case with David Psalm 51. 11 12. take not thy holy spirit from me the holy
you have distinct mention of the Love of the Spirit Rom. chap. 15. v. 13. The Apostle also peculiarly directs his supplication to him in that Solemne benediction 2 Cor. 13. 14. The Grace of the Lord Iesus Christ the Love of God and the Communion of the Holy Spirit be with you All such benedictions are originally supplications He is likewise entitled unto all instituted worship from the Appointment of the Administration of Baptisme in his name Math. 28. 18. Of which things more afterwards Now of the things which have been deliver'd this is the Sum There is no grace whereby our soules goe forth unto God no Act of divine worship yeilded unto him no duty or obedience performed but they are distinctly directed unto Father Sonne and Spirit Now by these and such like wayes as these doe we hold Communion with God and therefore we have that Communion distinctly as hath been described This also may farther appeare if we consider how distinctly § 13 the persons of the Deity are revealed to act in the cōmunication of those good things wherein the Saints have Communion with God As all the spirituall ascendings of their soules are assigned unto them respectively so all their internall receivings of the Communications of God unto them are held out in such a distribution as points at distinct Rises Fountains though not of being in thēselves yet of dispensations unto us Now this is declared two ways 1. When the same thing is at the same time ascribed joyntly § 14 and yet distinctly to all the Persons in the Deity and respectively to each of them So are Grace and Peace Revel chap. 1. v. 4 5. Grace be unto you and Peace from him which is and which was and which is to come and from the seven spirits which are before his throne and from Jesus Christ who is the faithfull witnesse c. The seaven spirits before the Throne are the Holy Spirit of God considered as the perfect fountaine of every perfect Gift and dispensation All are here joyned together and yet all mentioned as distinguished in their Communication of Grace and Peace unto the Saints Grace and Peace be unto you from the Father and from c 2. When the same thing is attributed severally and singly unto each person There is indeed no gracious Influence from above no Elapse of Light Life Love or grace upon our hearts § 15 but proceedeth in such a dispensation I shall give only one Instance which is very comprehensive and may be thought to comprize all other particulars and this is TEACHING The Teaching of God is the reall Communication of all and every particular Emanation from himselfe unto the Saints whereof they are made partakers That promise they shall be all taught of God enwrapps in it selfe the whole Mystery of Grace as to its actuall dispensation unto us so farre as we may be made reall possessours of it Now this is assigned 1. Unto the FATHER The Accomplishment of that Promise is peculiarly referr'd to him Iohn chap. 6. v. 45. It is written in the Prophets and they shall be all taught of God Every man therefore who hath heard learned of the FATHER cometh unto me This Teaching whereby we are translated from death unto life brought unto Christ unto a participation of Life and Love in him it is of and from the Father him we heare of him we learne by him are we brought unto Union and Communion with the Lord Iesus This is his drawing us his begetting us a new of his own Will by his own spirit And in which worke he imploys the Ministers of the Gospell Acts 26. 18. 2. Unto the SON The Father proclaimes him from Heaven to be the great Teacher in that solemne charge to heare him which came once againe from the excellent glory This is my beloved Son heare him The whole of his Propheticall and no small part of his Kingly Office consists in this Teaching Herein is he said to draw men unto him as the Father is said to do in his Teaching Ioh. 12. 32. which he doth with such efficacy that the dead heare his voyce andlive The Teaching of the Son is a Life-Giving a spirit breathing Teaching an effectuall influence of Light whereby he shines into darknesse Communication of Life quickning the dead an opening of blind eyes and changing of hard hearts a powring out of the Spirit with all the fruits thereof Hence he claimes it as his priviledge to be the sole Master Math. 23. v. 10 One is your Master which is Christ. 3. To the SPIRIT John chap. 14. v. 26. The Comforter he shall teach you all things And the Annointing which you have received saith the Apostle abideth in you and you need not that any man teach you but as the same Annointing teacheth you of all things and is truth and is no lye and even as it hath taught you yee-shall abide in him 1 John chap. 2. v. 27. That teaching Unction which is not only true but TRUTH it selfe is only the holy Spirit of God so that he teacheth also being given unto us that we may know the things that are freely given to us of God 1 Cor. 2. 15. I have chosen this speciall Instance because as I told you it is comprehensive and comprizes in it selfe most of the particulars that might be annumerated Quickning preserving c. This then farther drives on the Truth that lyes under Demonstration there being such a distinct Communion of Grace from the severall persons of the Deity the Saints must needs have distinct Communion with them It remaineth only to intimate in a word Wherein this distinction § 16 lyes and what is the Ground thereof Now this is that the Father doth it by the way of Originall Authority the Son by the way of Communicating from a purchased Treasury the Holy Spirit by the way of immediate Efficacy 1. The Father Communicates all Grace by the way of Originall Authority He Quickneth WHOM HE WILL. John chap. 5. 21. Of HIS OWN WILL begat he us Jam. 1. 18. Life-giving power is in respect of Originall Authority invested in the Father by the way of Eminency and therefore in sending of the quickning Spirit Christ is said to do it from the Father or the Father himselfe to doe it But the Comforter the Holy Spirit whom the Father will send Iohn chap. 14. v. 26. But when the Comforter is come whom I will send from the Father Iohn 15. v. 26 Though he be also said to send him himselfe on another account Ioh. 16. 7. 2. The Sonne by the way of making out a purchased Treasury Of his Fullnesse doe we all receive and Grace for Grace Ioh. ch 1. v. 16. And whence is this fullnesse It pleased the Father that in him all Fullnesse should dwell Col. 1. 19. And upon what account he hath the dispensation of that fullnesse to him committed you may see Phil 2. 8 9 10 11. When thou shalt make his
delivered § 14 reconciled and accepted with God And he undertakes to give in to the Father without losse or miscarriage what he had so received of the Father as above Joh. 17. 2. 12. ch 6. 37 39. As Jacob did the cattell he received of Laban Gen. 31. 39 40. Of both these I have treated somewhat at large elsewhere in handling the Covenant between the Father and the Son so that I shall not need to take it up here againe 4. They being given unto him He undertaking for them to doe and suffer what was on their part required He received on § 15 their behalfe and for them all the promises of all the Mercies Grace good things and Priviledges which they were to receive upon the account of his undertaking for them On this account Eternall life is said to be promised of God before the world began Titus 1. 2. That is to the Son of God for us on his undertaking on our behalfe And Grace also is said to be given unto us before the World was 2 Tim. 1. 9. that is in Christ our appointed head Mediatour and Representative 5. Christ being thus a Common Person a Mediatour Surely and Representative of his Church upon his undertaking as to efficacy § 16 and merit and upon his Actuall performance as to solemne declaration was as such acquitted absolved justified and freed from all and every thing that on the behalfe of the Elect as due to them was charged upon him or could so be I say as to all the Efficacy and merit of his undertakings He was immediately absolved upon his faithfulnesse in his first engagement and thereby all the Saints of the Old Testament were saved by his blood no lesse then we As to solemne declaration He was so absolved when the paines of Death being loosed He was declared to be the Sonne of God with power Rom. 1. 4. By the Resurrection from the dead God saying to him thou art my Sonne this day have I begotten thee Psal. 15. 33. And this his Absolution doth Christ expresse his confidence of Isa. 50. 6 7 8 9. And he was justified 1 Tim. 3. 16. That which I intend by this Absolution of Christ as a publick person is this God having made him under the Law for them who were so Gal. 4. 4. in their stead obnoxious to the punishment due to sinne made him sinne 2 Cor 5. 21. and so gave Justice and Law and all the consequents of the Curse thereof power against him Isa. 53. 6. upon his undergoing of that which was required of him Isa. 53. 12. God looses the paines and power of death accepts him and is well pleased with him as to the performance and discharge of his work Ioh. 17. 3 4 5 6. pronounceth him free from the obligation that was on him Act. 13. and gave him a promise of all the good things He aymed at and which his soule desired Hereon are all the Promises of God made to Christ and their accomplishment all the incouragements given him to aske and make demand of the things originally ingaged for to him Psal. 2. 8. which he did accordingly Ioh. 17. founded and built And here lies the certain stable foundation of our Absolution and acceptation with God Christ in our stead acting for us as our surety being acquitted absolved solemnely declared to have answered the whole debt that was incumbent on him to pay and made satisfaction for all the injury we had done a generall Pardon is sealed for us all to be sued out particularly in the way to be appointed For Christ as a publick person being thus absolved it became Righteous with God a Righteous thing from the Covenant compact § 17 and convention that was between him and the Mediatour that those in whose stead he was should obtaine and have bestowed on them all the fruits of his death in Reconciliation with God Rom. 5. 8 9 10 11. That as Christ received the Generall acquittance for them all so that they should every one of them enjoy it respectively This is every where manifested in those expressions which expresse a Commutation designed by God in this matter as 2 Cor. 5. 21. Gal. 3. 13. 1. Pet. 2. 21 24. of which afterwards 7. Being thus acquitted in the Covenant of the Mediatour whence they are said to be circumcised with him to dye with § 18 him to be buried with him to rise with him to sit with him in heavenly places namely in the Covenant of the Mediatour and it being Righteous that they should be acquitted Personally in the Covenant of Grace it was determined by Father Sonne and Holy-Ghost that the way of their Actuall Personall deliverance from the sentence and curse of the Law should be in and by such a way and dispensation as might lead to the praise of the Glorious Grace of God Ehpes 1. 5 6 7. The Appointment of God is that we shall have the Adoption of Children The meanes of it is by Jesus Christ the peculiar way of bringing it about is by the Redemption that is in his blood the end is the praise of his glorious Grace And thence it is that 8. Untill the full time of their Actuall deliverance determined and appointed to them in their severall generations be accomplished they are Personally under the curse of the Law and on that account are Legally obnoxious to the wrath of God from which they shall certainly be delivered I say they are thus personally obnoxious to the Law and the Curse thereof but not at all with its primitive intention of execution upon them but as it is a meanes appointed to help forward their acquaintance with Christ and acceptance with God on his account when this is accomplished that whole obligation ceases being continued on them in a designe of Love their last condition being such as that they cannot without it be brought to a participation of Christ to the prayse of the Glorious Grace of God 9. The End of the dispensation of Grace being to glorify the whole Trinity the order fixed on and appointed wherein this § 20 is to be done is by ascending to the Fathers Love through the workes of the Spirit and blood of the Sonne The emanation of Divine Love to us begins with the Father is carried on by the Sonne and then communicated by the Spirit the Father Designing the Son Purchasing the Spirit effectually working which is their order Our participation is first by the work of the Spirit to an actuall interest in the blood of the Sonne whence we have Acceptation with the Father This then is the Order whereby we are brought to Acceptation with the Father for the Glory of God through Christ. § 21 1. That the Spirit may be glorified He is given unto us to quicken us convert us work Faith in us Rom. 8 11. Ephes. 1. 19 20. according to all the promises of the Covenant Isa. 4. 4 5. Ezek. 19. 11. Ezek. 36. 26. 2. This being wrought in us