Of communion with God the Father, Sonne, and Holy Ghost, each person distinctly in love, grace, and consolation, or, The saints fellowship with the Father, Sonne, and Holy Ghost, unfolded by John Owen ...

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 objecti∣ons proposed to consideration: why the Elect are not accepted imme∣diately 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. Its proper place in the new Covenant. How the Saints in particular hold Communion with Christ in this purchased Grace. They approve of this Righte∣ousnesse: 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 in∣to. 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 evi∣dent.

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 san∣ctify 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 bap∣tized, 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 on∣ly 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 in∣tention 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 Accepta∣tion

with God, which ariseth from his perfect Obedience and suffe¦rings. 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 preti∣ous; 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 Righte∣ousnesse, 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 unto them, declares the usefullnesse and pretiousnesse of it to their Soules, stirring them up to a desire and valuation of it; and lastly effectually bestowes it upon them, reckons it unto them as theirs; that they should by it, for it, with it, be perfectly accepted with his Father.

Thus for our Acceptation with God, two things are re∣quired. [§. 9]

1. That Satisfaction be made for our disobedience, for whate∣ver we had done which might dammage the justice and Honour of God, and that God be attoned towards us, which could no otherwise be, but by undergoing the penalty of the Law. This, I have shewed abundantly is done by the death of Christ: God made him to be sinne for us, 2 Cor. 5. 21. a Curse, Gal: 3. 13. On this account we have our Absolution, our Acquitment from the guilt of sinne: the sentence of the Law, the wrath of

God, Rom. 8. 33. 38. We are justified, acquitted freed from con∣demnation, because it was Christ that dyed; He bare our sins in his body on the tree, 1 Pet. 2. 24.

2. That the Righteousnesse of the Law be fulfilled: and the o∣bedience performed that is required at our hands; and this is [§. 7] done by the life of Christ; Rom. 5. 18, 19. So that answera∣bly hereunto, according to our state and condition, of our Ac∣ceptation with God, there are two parts.

1. Our Absolution from the guilt of sinne: that our Disobedi∣ence [§. 8] be not charged upon us. This we have by the death of Christ, our sinnes being imputed to him, shall not be imputed to us, 2 Cor. 5. 21. Rom. 4. 25. Isa. 5. 12.

2. Imputation of Righteousnesse; that we may be accounted perfectly Righteous before God: and this we have by the life of Christ. His Righteousnesse in yeelding obedience to the Law, is imputed to us. And thus is our Acceptation with God com∣pleated. Being discharged from the guilt of our disobedience by the death of Christ, and having the Righteousnesse of the Life of Christ imputed to us, we have Friendship and Peace with God. And this is that which I call our Grace of Acceptation with God, wherein we have communion with Jesus Christ.

That which remaines for me to doe, is, to shew how Belie∣vers hold distinct communion with Christ, in this Grace of Accepta∣tion, [§. 9] and how thereby they keep alive a sense of it, the comfort and life of it being to be renewed every day. Without this, life is an Hell; no Peace, no Joy can we be made partakers of, but what hath its rise from hence. Look what grounded perswasi∣on we have of our Acceptation with God, that He is at peace with us, thereunto is the revenue of our Peace, Comfort, Joy, yea and Holinesse it selfe proportioned.

But yet before I come in particular to handle our practicall communion with the Lord Jesus, in this thing; I must remove [§. 10] two considerable objections, the one of them lying against the first part of our Acceptation with God, the other against the latter.

Ob 1. For our Absolution by, & upon the death of Christ, it may be said; that if the Elect have their Absolution, Reconciliation and Freedome, by the Death, Blood and Crosse of Christ, whence is it then, that they are not all Actually absolved, at the death of Christ, or at least so soon as they are borne, but that

many of them live a long while under the wrath of God in this world, as being Unbelievers, under the sentence and condemning power of the Law: why are they not immediately freed, upon * 1.1 the payment of the price, and making Reconciliation for them.

Ob. 2. If the Obedience of the Life of Christ be imputed unto us, and that is our Righteousnesse before God, then what need we yeeld any Obedience our selves? is not all our praying, labouring, watching, fasting, giving almes, are not all fruits of Holinesse, in purity of heart, and usefulnesse of conversation? all in vaine, and to no purpose; and who then will or need take care to be holy, humble, righteous, meeke, temperate, patient, good, peacea∣ble, or to abound in good works in the World?

I shall, God assisting, briefely remove these two Objections, and then proceed, to carry on the designe in hand, about our com∣munion with Christ.

1. Jesus Christ in his undertaking of the work of our Reconci∣liation with God, for which cause he came into the world, and [§. 11] the Accomplishment of it by his death, was constituted and considered as a Common publick person, in the stead of them for whose Reconciliation to God He suffered. Hence He is the Medi∣atour between God and Man, 1 Tim. 2. 5. that is, one who undertook to God for us, as the next words manifest, v. 6. and gave him∣selfe a Ransome for all: And the Surety of the new Covenant, Heb. 7. 22. undertaking for, and on the behalfe of them with whom that Covenant was made; Hence he is said to be given for a Covenant to the people, Isa. 42. 6. and a leader, 49. 8. He was the second Adam, 1 Cor. 15. 45, 47. to all Ends and purposes of Righteousnesse to his spirituall seed; as the first Adam was of sin to his naturall seed, Rom. 5. 15, 16, 17, 18, 19.

2. His being thus a Common Person, arose chiefely from these things: 1. In generall, from the Covenant entred into, by [§. 12] himselfe with his Father to this purpose. The Termes of this covenant are at large insisted on, Isa. 53. summed up, Psal. 40. 7, 8. Heb: 10. 8, 9, 10. Hence the Father became to be his God which is a Covenant expression, Psal. 89. 26. Heb: 1. 5. Psal. 22. 1. Psal. 40. 8. Psal. 45. 7. Revel. 3. 12. Mich. 5. 4. So was he by his Father, on this account designed to this work, Isa. 42. 1. ch. 6. 1. ch. 49. 9. Mal. 3. 1. Zech. 13. 7. Joh. 3. 16. 1 Tim. 1. 15. Thus the Counsell of peace became to be between them both,

Zech. 6. 13. that is the Father, and Son. And the Son rejoyces from Eternity in the thought of this undertaking, Prov. 8. 21, 22, 23, 24, 25, 26, 27, 28, 29, 30. The command given him to this purpose; the Promises made to him thereon, the assistance affor∣ded to him, I have elsewhere handled.

2. In the Soveraigne Grant, Appointment, and Designe of the Father, giving and delivering the Elect to Jesus Christ in this [§. 13] Covenant, to be redeemed and reonciled to himselfe, Joh. 17. 6. thine they were, and thou gavest them to me. They were Gods by Eternall Designation and Election, and He gave them to Christ to be redeemed: Hence before their calling or believing, He calls them his sheep, Joh. 10. 15, 16. laying downe his life for them as such; And hence are we said to be chosen in Christ, Eph. 1. 4. or designed to obtain all the fruits of the Love of God by Christ, and committed into his hand, for that end and purpose.

3. In his undertaking to suffer what was due to them, and to doe what was to be done by them, that they might be delivered, [§. 14] reconciled, and accepted with God. And he undertakes to give in to the Father, without losse or miscarriage, what he had so re∣ceived 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 hand∣ling 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 ac∣count, 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 gi∣ven 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 ef∣ficacy [§. 16] and merit, and upon his Actuall performance as to so∣lemne 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 imme∣diately 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 under∣going of that which was required of him, Isa. 53. 12. God loo∣ses 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 accomplish∣ment, all the incouragements given him to aske and make de∣mand 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 gene∣rall 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 Righ∣teous 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 be∣stowed 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, en∣joy it respectively. This is every where manifested in those ex∣pressions, 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 Personal∣ly in the Covenant of Grace, it was determined by Father, Sonne, and Holy-Ghost, that the way of their Actuall Personall deli∣verance 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, determi∣ned * 1.2 and appointed to them in their severall generations, be ac∣complished, 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 acquain∣tance 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 be∣ing such, as that they cannot without it, be brought to a par∣ticipation 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 De∣signing,

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 Accepta∣tion 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, 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 Be∣nefits 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, ju∣stified, freed from guilt, pardoned, and have peace with God, Rom. 5. 1. Thus, through Christ we have Accesse by one spirit unto the Fa∣ther, 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 im∣mediatly 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 Obedi∣ence [§. 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, Mo∣tive, end, necessity of it on the other hand, taken away, wea∣kned 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 Imputati∣on 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 Obe∣dience, 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 Obe∣dience 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, im∣puted 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 accep∣ted 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 Belie∣vers, 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, notwith∣standing 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 Gos∣pell [§. 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 Dispensa∣tion of Grace, spread themselves so throughout the whole Re∣velation 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 indi∣spensably 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 Media∣tor Joh. 15, 16. I have ordained you that you should bring forth fruite, (of Obedience) and that it should remaine. And

3. The Holy Ghost appoints and Ordaines Believers to workes of Obedience and Holinesse, and to worke holinesse in others: So in particular, Act. 13. 2. He appoints and designes men to the great worke of Obedience in preaching the Gospell, and in sinning, men sinne against him.

2. Our Holinesse, our Obedience, worke of Righteousnesse, is [§. 27] one eminent and especiall end of the peculiar dispensation of Father, Sonne, and Spirit in the businesse of exalting the Glory of God in our Salvation: of the Electing love of the Father: the Purchasing love of the Sonne: And the Operative love of the Spirit.

1. It is a peculiar end of the Electing love of the Father: Ephes. 1. 4. He hath chosen us that we should be holy and unblameable. So Isa. 4. 3, 4. His aime and designe in choosing of us was, that we should be Holy, and unblameable before him in love. This he is to accomplish and will bring about in them that are his. He chooses us to Salvation, through the sanctification of the Spirit, and be∣liefe of the truth: 2 Thess. 2. 12. This the Father designed as the first and immediate end of Electing love: And proposes the Consideration of that Love, as a motive to Holinesse. 1 Joh. 4. 8, 9, 10.

2. It is so also of the exceeding love of the Son, whereof the Testimonys are innumerable. I shall give but one or two: Tit. 2. 14. Who gave himselfe for us, that he might redeem us from all inquity, and purify to himselfe a peculiar people zealous of good workes. This was his aime his designe in giving himselfe for us: as Ephes. 5. 26, 27. Christ loved the Church and gave himselfe for it, that he might sanctify and cleanse it with the washing of water by the word: that he might present it to himselfe a glorious Church, not having spot or wrinkle or any such thing but that it should be holy and without blemish. 2 Cor. 5. 15. Rom. 6. 5.

3. It is the very worke of the Love of the Holy Ghost: his whole worke upon us, in us, for us consists in preparing of us for Obedience, enabling of us thereunto, and bringing forth the

fruits of it, in us: and this he doth in opposition to a Righte∣ousnesse of our own, either before it, or to be made up by it: Tit. 3. 5. I need not insist on this: The fruits of the Spirit in us are known Gal. 5. 22.

And thus have we a twofold bottome of the necessity of our Obedience, and personall Holinesse: God hath appointed it. He requires it. And it is an eminent immediate End of the distinct dispensation of Father, Sonne, and Hoy Ghost, in the worke of our Salvation. If Gods Soveraignty over us is to be owned; If his Love towards us be to be regarded, if the whole worke of the ever blessed Trinity, for us, in us, be of any moment, our Obedi∣ence is necessary.

3. It is necessary in respect of the end thereof: and that [§. 28] whether you Consider God, our selves, or the world.

1. The end of our Obedience in respect of God, is his Glory and Honour, Mal. 1. 6. This is Gods honour, all that we give him. It is true, he will take his honour from the stoutest and proudest Rebell in the world: but all we give him, is in our Obedience. The Glorifying of God by our Obedience, is all that we are or can be. Particularly,

1. It is the Glory of the Father: Mat. 5. 16. Let your light so shine before men, that they may see your Good workes, and Glorify your Fa∣ther which is in Heaven. By our walking in the light of Faith, doth Glory arise to the Father. The fruits of his Love, of his Grace, of his Kindnesse. are seen upon us; and God is glorifyed in our behalfe: And

2. The Sonne is Glorifyed thereby. It is the will of God, that as all men honour the Father, so should they honour the Sonne: Joh. 5. 23. and how is this done, by believing in him, Joh. 14. 1. obeying of him. Hence, Joh. 17. 10. He says, He is Glo∣rifyed in Believers: and prays for an increase of Grace and Union for them, that he may yet be more Glorifyed, and all might know that as Mediator he was sent of God.

3. The Spirit is Glorifyed also by it: He is grieved by our Disobedience Ephes. 4. 30. and therefore his Glory is in our bringing forth fruit. He dwells in us as in his Temple: which is not to be defiled; Holinesse becometh his Habitation for ever.

Now if this that hath been said, be not sufficient to evince a

necessity of our Obedience, we must suppose our selves to speake with a sort of men, who regard neither the Soveraignty, nor Love, nor Glory of God, Father, Son, or Holy Ghost. Let men say what they please, though our Obedience should be all lost, and never regarded, which is impossible, (for God is not unjust to forget our labour of love) yet here is a sufficient bottome, ground and Reason of yeilding more Obedience unto God, then ever we shall doe, whilst we live in this world. I speake also only of Gospell Grounds of Obedience, and not of those that are Naturall and Legall, which are indispensable to all man∣kind.

2. The end in respect of our selves immediately, is three∣fold, [§. 29] 1. Honour. 2. Peace. 3. Usefullnesse.

1. Honour: It is by Holinesse that we are made like unto God, and his Image is renewed againe in us. This was our ho∣nour at our Creation; this exalted us above all our fellow crea∣tures here below; we were made in the Image of God. This we lost by sinne, and became like the beasts that perish. To this honour of conformity to God, of bearing his Image, are we ex∣alted againe by Holinesse alone. Be ye holy, says God, because I am Holy: 1 Pet. 1. 16. And be you perfect, that is, in doing good, as your Heavenly Father is perfect, Math. 5. 48. in a like∣nesse and conformity to him. and herein is the Image of God re∣newed: Ephes. 4. 23, 24. Therein we put on the new man which after God is created in Righteousnesse, and Holinesse of truth. This was that which originally was attended with power and domini∣on; is still all that is beautifull or comely in the world; How it makes men honourable and precious in the sight of God, of An∣gells, of men, how alone it is that which is not despised, which is of price before the Lord; what contempt and scorne he hath of them in whom it is not, in what Abomination he hath them and all their ways, might easily be evinced;

2. Peace, by it we have Communion with God, wherein Peace alone is to be enjoyed. The Wicked are like a troubled Sea, that [§. 30] cannot rest, and there is no peace to them saith my God: Isa. 48. 21. There is no peace, rest, or quietnesse, in a distance, separation, or alienation from God. He is the rest of our 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 Commu∣nion 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 ano∣ther 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 ac∣knowledge that God is amongst them, and that they are wick∣ed 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 Holi∣nesse 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 follow∣ing 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 conversa∣tion 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 part∣ly, * 1.3 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 Justifi∣ed 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 * 1.4 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, * 1.5 which as in it selfe and originally is his gift, by Jesus Christ, so * 1.6 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 evi∣dence

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 Righte∣ousnesse, 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 uni∣versall Holinesse and Obedience to be of indispensible necessity, un. lesse also it be exalted into the roome of the Obedience and Righ∣teousnesse 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 Ac∣ceptation with God; It remaines that I now shew, what also is re∣quired and performed on our part, for the compleating there∣of: 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 accepta∣ble [§. 36] before God. And this supposeth Five things:

1. Their cleare and full conviction of the necessity of a Righte∣ousnesse, 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 conditi∣on 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 necessity of a Righteousnesse, wherewith to appeare before God. The Holinesse of Gods nature, the Righteousnesse of his Goverment, the severity of his Law, the Terrour of his wrath, are alwaies before them. They have been all convinced of sinne, and have looked on themselves, as ready to sink under the vengeance due to it. They have all cry∣ed, Men and Brethren, what shall we doe to be saved? Wherewith shall we appeare before God? And have all concluded, that it is in vaine to flatter themselves with hopes of escaping as they are by nature; if God be Holy, and Righteous, and of purer eyes then to

behold iniquity, they must have a Righteousnesse to stand before him: and they know what will be the cry one day, of those who now bear up themselves, as if they were otherwise minded, Isa. 53. 15. Mich. 7. 6, 7.

2. They weigh their own Righteousnesse in the ballance, and [§. 37] find it wanting. And this two waies.

1. In Generall, and upon the whole of the matter, at their first setting themselves before God. When men are convinced of the necessity of a Righteousnesse, they catch at every thing that presents it selfe to them for reliefe. Like men ready to sinke in deepe waters, catch at that that is next to save them from drowning, which sometimes proves a rotten stick, that sinkes with them. So did the Jewes Rom. 9. 31, 32. they caught hold of the Law, and it would not relieve them: and how they peri∣shed with it, the Apostle declares, Chap. 10. 14. The Law put them upon setting up a Righteousnesse of their own; this kept them doing, and in hope, but kept them from submitting to the Righteousnesse of God. Here many perish, and never get one step neerer God all their daies. This the Saints renounce. They have no confidence in the flesh: they know that all they can doe, all that the Law can doe, which is weake through the Flesh, will not a∣vaile them. See what judgement Paul makes of all a mans own Righteousnesse, Phil. 3. 8. 10. This they beare in their minds dai∣ly, this they fill their thoughts withall, that upon the account of what they have done, can doe, ever shall doe, they cannot be ac∣cepted with God, or justified thereby. This keepes their soules humble, full of a sense of their own vilenesse all their daies.

2. In particular: they dayly weigh all their particular Acti∣ons [§. 38] in the ballance, and find them wanting, as to any such com∣pleatnesse, as upon their own account to be accepted with God. Oh! says a Saint, if I had nothing to commend me unto God, but this prayer, this duty, this conquest of a Temptation, wherein I my selfe see so many failings, so much imperfection, could I appeare with any boldnesse before him? Shall I then piece up a garment of Righteousnesse out of my best duties; ah! it is all as a defiled cloath, Isa 64. 6. These thoughts accompany them in all their duties: in their best and most choice performances. Lord what am I in my best estate? How little suitablenesse unto thy Holinesse is in my best duties? O spare me! in reference to the * 1.7 best thing

that ever I did in my life. When a man who lives up on convicti∣ons, hath got some enlargements in duties, some conquest over a sinne or temptation, he Huggs himselfe, like Micha when he had got a Levite to be his Priest; now surely it shall be well with him, now God will blesse him, his heart is now at ease; he hath peace in what he hath done. But he who has Communion with Christ, when he is highest in duties of sanctification and holinesse, is clearest in the Apprehension of his own unprofitablenesse, and re∣jects every thought that might arise in his heart, of setting his peace in them, or upon them. He saies to his soule, doe these things seeme something to thee? Alas, thou hast to doe with an infinitely Righteous God, who lookes through and through all that vanity, which thou art but little acquainted withall; and should he deale with thee, according to thy best workes, thou must perish.

3. They approve of, value and rejoyce in this Righteousnesse, [§. 39,] for their Acceptation, which the Lord Jesus hath wrought out, and provided for them: this being discovered to them, they approve of it with all their hearts, and rest in it, Isa. 45. 24. Surely shall one say, in the Lord have I righteousnesse and strength. This is their voyce and language, when once the Righteousnesse of God in Christ, is made known to them: Here is Righteousnesse indeed, here have I rest for my soule. Like the Merchant man in the Gospell, Math. 13. 45, 46. that finds the pearle of price: I had been searching up and downe, I looked this and that way for helpe, but it was farre away: I spent my strength for that which was not bread; here is that indeed, which makes me rich for ever. When first the Righteousnesse of Christ, for Acceptation with God, is revealed to a poore labouring Soul, that hath sought for rest and hath found none, he is surprized and amazed, and is not able to containe it selfe: and such an one alwaies in his heart approves this Righteousnesse on a fivefold account.

1. As full of infinite wisdome: unto them that believe saith the Apostle, Christ crucified, is the wisdome of God, 1 Cor. 1. 24. [§. 40] They see infinite Wisdome in this way of their Acceptation with God. In what darknesse, saies such an one, in what streights, in what intanglements, was my poor soule? How little able was I to look through the clouds and perplexities wherewith I was en∣compassed? I looked inwards, and there was nothing, but sinne,

horror, feare, tremblings; I looked upwards, and saw nothing but wrath, curses and vengeance; I knew that God was an Holy and Righteous God, and that no uncleane thing should abide be∣fore him; I knew that I was a poore, vile, uncleane, and sinfull creature, and how to bring these two together in Peace, I knew not: but in the Righteousnesse of Christ, doth a world of Wis∣dome open it selfe, dispelling all difficulties and darknesse, and manifesting a Reconciliation of all this. O the depth of the riches of the wisdome and knowledge of God! Rom. 11. 33. and Col. 2. 3. but of this before.

2. As full of Grace. He knows that sinne had shut up the whole way of Grace towards him; and whereas God aymes at no∣thing [§. 41] so much as the manifestation of his Grace, he was utterly cut short of it. Now to have a compleat Righteousnesse provi∣ded, and yet abundance of Grace manifested, exceedingly delights the soule: to have Gods dealing with his person, all Grace, and dealing with his Righteousnesse, all Justice, takes up his thoughts. God every where assures us, that this Righteousnesse is of Grace. It is by Grace, and no more of Workes, Rom 11. 6. as the Apostle at large sets it out, Ephes. 2. 7, 8, 9. It is from riches of Grace and kindnesse, that the provision of this Righteousnesse is made: it is of meere Grace that it is bestowed on us, it is not at all of workes: Though it be in its selfe, a Righteousnesse of workes, yet to us, it is of meere Grace. So Tit. 3. 4, 5, 6, 7. But ofter that the kindnesse and love of God our Saviour toward man appeared, Not by workes of righteousnesse which we have done, but according to his mercy he saved us, by the washing of Regeneration, and renewing of the Holy Ghost, Which he shed on us abundantly, through Jesus Christ our Saviour: That being justified by his grace, we should be made heires according to the hope of eternall life. The rise of all this dispensation is kindnesse and Love, that is Grace, v. 4. The way of Communica∣tion, negatively is not by workes of Righteousnesse that we have done; positively, by the communication of the Holy Ghost, v. 5. The meanes of whose procurement, is Jesus Christ, v. 6. And the work it selfe is by grace, v. 7. Here is use made of every word allmost, whereby the exceeding rich Grace, kindnesse, mercy, and goodnesse of God may be expressed, all concurring in this worke. As, 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, his goodnesse, benignity, readinesse to communicate of himselfe, and his good things that may be

profitable to us▪ 2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mercy, love, and propensity of mind to help, assist, relieve them of whom he speakes, towards whom he is so affected: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mercy, forgivenesse••, compassi∣on, tendernesse, to them that suffer: and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, free pardoning, bounty, undeserved love: and all this is said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; He exercises all these Properties and Attributes of his na∣ture towards us, that he may save us: and in the bestowing of it, giving us the Holy Ghost, it is said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, he powred him out, as water out of a vessell, without stop and hesitation, and that not in a small measure, but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, richly and in abun∣dance: whence as to the work it selfe, it is emphatically said, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: justified by the Grace of him, who is such an one. And this doe the Saints of God in their communi∣on with Christ, exceedingly rejoyce in before him, that the way of their Acceptation before God, is a way of Grace, kindnesse and mercy, that they might not boast in themselves, but in the Lord, and his goodnesse; crying, how great is thy goodnesse? how great is thy bounty?

3. They approve of it, and rejoyce in it, as a way of great peace and security to themselves and their own soules. They re∣member [§. 42] what was their state and condition, whilest they went about to set up a Righteousnesse of their own, and were not subject to the Righteousnesse of Christ: how miserably they were tossed up and downe, with continuall fluctuating thoughts: sometimes they had hope, and sometimes were full of feare: sometimes they thought themselves in some good condition, and anon were at the very brink of Hell; their Consciences being racked and torne, with sinne and feare: but now, being justified by Faith, they have peace with God, Rom. 5. 1. All is quiet and serene: not only that storme is over, but they are in the haven where they would be. They have abiding peace with God. Hence is that description of Christ, to a poore soule, Isa. 32. 2. And a man shall be as an hiding place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land. Wind, and Tem∣pest, and drought, and wearinesse, nothing now troubles the soule that is in Christ, he hath an hiding place and a covert, and rivers of water, and the shaddow of a great rock, for his security. This is the great mystery of Faith in this businesse of our Acceptation with God by Christ; that whereas the

soule of a Believer finds enough in him, and upon him, to rend the very caule of the heart, to fill him with feares, terrour, disquietments all his dayes, yet through Christ, he is at perfect peace with God, Isa. 26. 3. Psal. 4. 6, 7, 8. Hence do the soules of Believers exceedingly magnify Jesus Christ: that they can behold the face of God, with boldnesse, confidence, peace, joy, Assurance, that they can call him Father, beare themselves on his love, walke up and down in quietnesse and without feare; how glorious is the Son of God, in this Grace? They remember the wormwood & gall, that they have eaten, the vinegar and teares they have drunk, the trembling of their soules like an Aspen leafe that is shaken with the wind, when ever they thought of God, what con∣trivances they have had to hide, and flye and escape; to be brought now to setlement & security, must needs greatly affect them.

4. They cordially approve of this Righteousnesse because it is a way and meanes of the exceeding Exaltation and honour of [§. 43] the Lord Jesus, whom their soules doe love. Being once brought to an acquaintance with Jesus Christ, their hearts de∣sire nothing more then that He may be honoured and glorifyed to the utmost, & in all things have the preheminence. Now what can more tend to the advancing and honouring of him in our hearts, then to know that He is made of God unto us, Wisedome and Righteousnesse 1 Cor. 1. 30. Not that He is this or that part of our Acceptation with God: but He is all, He is the whole. They know that in the account of his working out their acceptation with God. He is

1. Honoured of God his Father: Phil. 2. 7. 8, 9, 10. He [§. 44] made himselfe of no reputation, and tooke upon him the forme of a servant, and was made in the likenesse of men. And being found in fashion as a man, he humbled himselfe and became obedient unto death, even the death of the crosse; wherefore God also hath highly exalted him, and given him a name, which is above every name; that at the name of Jesus every knee should bow, of things in Heaven and things in earth, and things under the earth: and that every tongue should confesse, that Jesus Christ * 1.8 is Lord, to the Glory of God the Father. Whether that word where∣fore, denotes a connexion of causality, or only a consequence, this is evident, that on the account of his suffering, and as the end of it, He was honoured and exalted of God; to an unspeakable preheminence, dignity, and Authority; according as God

had promised him, on the same account: Is. 53. 11, 12. Act. 2. 36. Act. 5. 30, 31. And therefore it is said, that when He had by himselfe purged our sinnes, He sate down at the right hand of the Majesty on high: Heb. 1. 3.

2. He is on this account honoured of all the Angells in Hea∣ven, [§. 45] even because of this great worke of bringing sinners unto God: for they do not only bow down & desire to look into the mystery of the crosse, 1 Pet. 1. 12. but worship and praise him allways on this account, Revel. 5. 11, 12, 13, 14. I heard the voyce of many Angells round about the throne, and living creatures, and the Elders, and the number of them was ten thousand times ten thousand, and thousands of thousands, saying with a loud voyce, worthy is the Lambe that was slaine, to receive power, and riches and wisedome, and strength, and Honour, and Glory, and blessing. And every creature which is in Hea∣ven and Earth, and under the Earth, and such as are in the Sea, and all that are in them, heard I saying, blessing, honour, glory, and power, be unto him that sitteth on the Throne, and unto the Lambe for ever and ever. And the living creatures said Amen, and the fore and twenty Elders fell down and worshiped him, that liveth for ever and ever. The Reason given of this glorious and wonderfull Doxologie, this Attribu∣tion of Honour and Glory, to Jesus Christ, by the whole Host of Heaven, is because he was the Lambe that was slaine: that is, because of the worke of our Redemption, and our bringing un∣to God. And it is not a little refreshment and rejoycing to the souls of the Saints, to know, that all the Angells of God, the whole Host of Heaven, which never sinned, doe yet continually re∣joyce, and ascribe prays and honour to the Lord Jesus, for his bringing them to peace and favour with God.

3. He is honoured by his Saints all the world over: and [§. 46] indeed if they doe not, who should. If they honour him not as they honour the Father, they were of all men the most unworthy: but see what they doe Revel. 1. 5, 6. Unto him that loved us, and washed us from our sinnes in his own blood, and hath made us Kings and Priests to God and his Father, to him be Glory for ever and ever, amen. Chap. 5. 8, 9, 10. The foure living creatures and four and twenty El∣ders, fell down before the Lambe, having every one of them harps, and golden viols full of Odors, which are the prayers of the Saints; and they sung a new song, saying, thou art worthy to take the booke and to open the seales thereof: for thou wast slain, & hast redeemed us unto Godby thy blood, out of

every kindred, and tongue, and people, and Nation, and hast made us unto God Kings, and priests, and we shall raigne on the earth. The great so∣lemne worship of the Christian Church, consists in this Assignation of Honour and Glory to the Lord Jesus: therefore doe they love him, honour him, delight in him, as Paul. Phil. 3. 8. and so the Spouse, Cant. 5. 9, 10, 11. and this is on this account.

5. They cordially approve of this Righteousnesse, this way [§. 47] of Acceptation as that which brings Glory to God as such. When they were labouring under the guilt of sinne, that which did most of all perplex their soules was, that their safety was incon∣sistent with the Glory and honour of the great God; with his Justice, Faithfullnesse, and truth; all which were engaged for the destruction of sinne; and how to come off from ruine, with∣out * 1.9 the losse of their honour he saw not. But now by the Revela∣tion of this Righteousnesse from Faith, to Faith, they plainly see, that all the properties of God are exceedingly glorifyed, in the pardon, Justification, and Acceptance of poor sinners. As before was manifested.

And this is the first way whereby the Saints hold daily commu∣nion with the Lord Jesus, in this purchased Grace of Acceptation with God. They consider, approve of, and rejoyce in the way, meanes, and thing it selfe.

2. They make an Actuall commutation with the Lord Iesus, as to their sins and his Righteousnesse: of this there are also sun∣dry [§. 48] parts.

1. They Continually keep alive upon their hearts a sense of the guilt & evill of sin, even then when they are under some com∣fortable perswasions of their personall Acceptance with God. Sense of pardon takes away the horrour and feare, but not a due sense of the guilt of sinne. It is the daily exercise of the Saints of God, to consider the great provocation that is in sinne, their sinnes; the sin of their nature and lives: to render themselves vile in their own hearts and thoughts on that account: to com∣pare it with the terrour at the Lord: and to judge themselves continually. This they doe in Generall, my sin is ever before me, says David, They set sinne before them not to terrify and offright their soules with it, but that a due sense of the evill of it, may be kept alive upon their hearts.

2. They gather up in their thoughts the sins for which they [§. 49]

have not made a papticular reckoning with God in Christ: or if they have begun so to doe, yet they have not made cleare worke of it, nor come to a cleare and comfortable issue. There is nothing more dreadfull then for a man to be able to digest his convictions: to have sin looke him in the face, and speak per∣haps some words of terror to him, and to be able by any charmes of diversions or delays, to put it off, without comming to a full tryall as to state and condition in reference thereunto. This the Saints doe. They gather up their sinnes, lay them in the ballance of the Law; see and consider their weight and de∣sert. And then

3. They make this commutation I speak of with Jesus Christ: [§. 50] that is,

1. They seriously consider, and by Faith conquer all objecti∣ons to the contrary, that Jesus Christ by the will and appointment of the Father, hath really undergone the punishment that was due to those sinnes, they laye now under his eye and consideration. Isa. 53. 6. 2 Cor. 5. 21. He hath as certainly and really an∣swered the Justice of God, for them, as if he himselfe, the sinner, should at that instant be cast into Hell, he could doe.

2. They hearken to the voyce of Christ calling them to him [§. 51] with their burden; come unto me ye that are weary and heavy laden: come with your burdens: Come thou (poor soule) with thy guilt of sinne: why what to doe? why, this is mine saith Christ: this Agreement I made with my Father, that I should come, and take thy sinnes, and heare them away: They were my lot. Give me thy burden, give me all thy sinnes; thou knowest not what to doe with them, I know how to dispose of them well enough, so that God shall be glorifyed and thy soule delivered. Here∣upon,

3. They lay downe their sinnes at the Crosse of Christ, up∣on [§. 52] his shoulders; This is Faiths great and bold venture upon the Grace, Faithfulnesse and Truth of God. To stand by the crosse and say, ah! He is bruised for my sinnes, and wounded for my trans∣gressions, and the chastisement of my peace is upon him. He is thus made sinne for me. Here I give up my sinnes to him that is able to beare them, to undergoe them. He requires it of my hands, that I should be content that he should undertake for them, and that I heartily consent unto. This is every days worke. I know

not how any peace can be maintained with God, without it. If it be the work of soules to receive Christ, as made sinne for us, we must receive him, as one that takes our sinnes upon him. Not as though he dyed any more, or suffered any more: but as the faith of the Saints of old, made that present, and done before their eyes (not come to passe, Heb. 11. 1.) So faith now, makes that present, which was accomplished and past many genera∣tions agoe. This it is to know Christ Crucified.

4. Having thus by Faith given up their sinnes to Christ, & seen God laying them all on him, they draw nigh, and take [§. 53] from him, that Righteousnesse which he hath wrought out for them: so fulfilling the whole of that of the Apostle, 2 Cor. 5. 21. He was made sinne for us, that we might become the righteousnesse of God in him. They consider him tendering himselfe and his Righteousnesse, to be their Righteousnesse before God: they take it, and accept of it, and compleat this blessed bartering and exchange of Faith. Anger, Curse, Wrath, death, sinne as to its guilt, He took it all, and takes it all away; with him we leave what ever of this nature belongs to us, and from him we receive, Love, Life, Righteousnesse and peace.

Obj. But it may be said, surely this course of procedure can [§. 54] never be acceptable to Jesus Christ: What? shall we daily come to him, with our Filth, our Guilt, our Sinnes? may He not, will He not bid us keep them to our selves, they are our own; shall we be allwaies giving sinnes, and taking Righteousnesse?

Ans. There is not any thing that Jesus Christ is more delighted with, then that his Saints should allwaies hold communion with him, as to this businesse of giving and receiving. For

1. This exceedingly honours him, and gives him the Glory [§. 55] that is his due; many indeed cry Lord, Lord, and make menti∣on of him, but honour him not at all. How so? They take his worke out of his hands, and ascribe it unto other things; their Repentance, their Duties, shall beare their iniquities. They doe not say so, but they doe so. The commutation they make, if they make any, it is with themselves. All their bartering about sinne, is in and with their own soules. The work that Christ came to doe in the world, was to bear our iniquities, and lay down his life a Ransome for our sinnes. The Cup He had to drink of, was filled with our sinnes, as to the punishment due to

them. What greater dishonour then can be done to the Lord Je∣sus, then to ascribe this work to any thing else: to think to get rid of our sinnes any other way, or meanes. Herein, then I say, is Christ honoured indeed, when we goe to him with our sinnes, by Faith: and say unto him: Lord this is thy worke: this is that for which thou camest into the World; this is that thou hast undertaken to doe; thou callest for my burthen, which is too hea∣vy for me to beare: take it blessed Redeemer: thou tenderest thy Righteousnesse, that is my portion. Then is Christ honoured, then is the Glory of Mediation ascribed to him, when we walke with him in this Communion.

2. This exceedingly endeares the soules of the Saints to him, [§. 56] and constraines them to put a due valuation upon him, his Love, his Righteousnesse and Grace. When they find, and have the daily use of it, then they do it. Who would not love him: I have been with the Lord Jesus, may the poore soule say: I have left my sins, my by burthen with him, and he hath given me his Righteous∣nesse, wherewith I am going with boldnesse to God. I was dead, and am alive, for He dyed for me; I was cursed, and am blessed, for He was made a curse for me; I was troubled, but have peace, for the chastisement of my peace was upon him; I knew not what to doe, nor whither to cause my sorrow to goe; by him have I recei∣ved joy unspeakable and Glorious: if I doe not love him, delight in him, obey him, live to him, dye for him, I am worse then the Devills in hell. Now the great ayme of Christ in the world, is, to have an high place and esteeme in the hearts of his people: to have there, (as He hath in himselfe,) the preheminence in all things; not to be justled up and downe among other things: to be all, and in all. And thus are the Saints of God prepared to esteeme him, upon the engaging themselves to this Communi∣on with him.

Obj. Yea, but you will say, if this be so, what need we to re∣pent, [§. 57] or amend our wayes, it is but going to Christ by faith, ma∣king this exchange with him, and so we may sinne that grace may abound?

Ans. I judge no mans person: but this I must needs say, that I doe not understand, how a man that makes this objection in cold blood, not under a temptation or accidentall darknesse, can have any true or reall acquaintance with Jesus Christ: however this I

am certaine of, that this Communion in its selfe, produces quite other effects, then those supposed. For

1. For Repentance; it is I suppose, a Gospell Repentance that [§. 58] is intended. For a Legall bondage Repentance full of dread, amazement, terrour, selfe-love, astonishment at the presence of God, I confesse this Communion takes it away, prevents it, casts it out, with its bondage and feare: But for Gospell Repentance, whose nature consists in Godly sorrow for sinne, with its relinquish∣ment, proceeding from Faith, Love, and Abhorrency of sinne, on accounts of Father, Son, and Spirit, both Law, and Love, that this should be hindered by this Communion, is not possible. I told you that the Foundation of this Communion, is laid in a deep, se∣rious, daily consideration of sinne, its guilt, vilenesse and abhomi∣nation, and our own vilenesse on that account. That a sense hereof is to be kept alive in and upon the heart of every one, that will enjoy this Communion with Christ: without it Christ is of no value, nor esteeme to him. Now is it possible that a man should dayly fill his heart, with the thoughts of the vilenesse of sinne, on all considerations what ever, of Law, Love, Grace, Go∣spell, life and death, and be filled with selfe abhorrency on this account, and yet be a stranger to Godly sorrow? Here is the mistake, the Foundation of this Communion, is laid in that, which they suppose it overthrowes.

2. But what shall we say for obedience: if Christ be so Glo∣rified [§. 59] and honoured by taking our sinnes, the more we bring to him the more will he be glorified. A man could not suppose that this Objection would be made, but that the Holy Ghost, who knows what is in man, and his heart, hath made it for them, and in their name, Rom. 6. 1, 2, 3. The very same Doctrine that I have insi∣sted on, being delivered Chap. 5. 18, 19, 20. The same objection is made to it; and for those who think it may have any weight, I referre them to the Answer given in that Chapter by the A∣postle, as also to what was said before to the necessity of our o∣bedience, notwithstanding the Imputation of the Righteousnes of Christ.

But you will say: How should we addresse our selves to the performance of this duty: what path are we to walk in? [§. 60]

1. Faith exercises it's selfe in it especially three waies.

1. In Meditation. The heart goes over in its own thoughts the

part above insisted on, sometimes severally, semetimes joyntly, sometimes fixing primarily on one thing, sometimes on another, and sometimes going over the whole. At one time perhaps the soule is most upon consideration of its own sinfulnesse, and fill∣ing it selfe with shame, and selfe abhorrency on that account; some∣times it is filled with the thoughts of the Righteousnesse of Christ, and with joy unspeakable, and glorious on that account. Espe∣cially on great occasions, when grieved and burthened by negli∣gence or eruption of corruption, then the soule goes over the whole work, and so drives things to an issue with God, and takes up the peace that Christ hath wrought out for him.

2. Considering and enquiring into the promises of the Gospell, which hold out all these things; the Excellency, Fullnesse and Suitablenesse of the Righteousnesse of Christ, the Rejection of all false Righteousnesse, and the commutation made in the Love of God, which was formerly insisted on.

3. In Prayer: herein doe their Soules goe through this work day by day. And this communion have all the Saints with the Lord Jesus, as to their Acceptation with God, which was the first thing proposed to consideration.

Notes

• * 1.1

  Joh. 3. 36.
• * 1.2

  9. 19.
• * 1.3

  Gen. 18. 32, 33.
• * 1.4

  2 Cor. 7. 1.
• * 1.5

  Rom. 6. 23.
• * 1.6

  Heb. 11. 6. Gen. 15. 1. Psal. •••• 11. 〈…〉〈…〉. 2 Pet. 2. 3••▪
• * 1.7

  Neh. 13. 12.
• * 1.8

  Ps. 110. 1. 6. Ps. 2. 8, 9. Zech. 9. 10. Ps. 72. 8. Rom. 14. 11. Isa. 45. 23. Phil. 2. 10.
• * 1.9

  Rom. 1. 17. 10. 3, 4.