13. Chapter 8. Acceptance by God through communion with Christ –
Chapter 8. Acceptance by God through communion with Christ –
Next is to look at how we hold communion with Christ in these things of purchased grace.
I. How we hold communion with him in the obedience of his life and merit of his death, as to our acceptance by God the Father.
II. How we hold communion with Christ in his blood, in the habits and acts of grace, as to the Spirit of sanctification.
III. How we hold communion with him as to the privileges we enjoy. These will be treated in the ensuing chapters.
I. Communion with Christ from the obedience of his life and the efficacy of his death, as to our acceptance by God. This involves discovering what is required on Christ’s part and what is required on our part to have fellowship and communion together.
First, on the part of Christ only two things are required: (1.) That what he did, he did not do for himself, but for us. (2.) That what he suffered, he did not suffer for himself, but for us. That is, his intention from eternity, and when he was in the world, was that all that he did and suffered was and should be for us and for our advantage to ensure our acceptance by God. He still continues to make use of what he so did and suffered for that end and purpose. This is most evident: (1.) What he did, he did for us, and not for himself: “He was made under the law, that we might receive the adoption of sons,” Galatians 4:4-5. He was made under the law. That is, he was made liable to the will and commands of the law. And why was this? To what end? Was it for himself? No. It was to redeem us. That was the aim of all that he did, the purpose of all his obedience. And he accomplished that. He acquaints us with this in John 17:19, “For their sakes I sanctify myself, that they may be sanctified through the truth.” He is saying, “I sanctify myself, dedicate myself, and set myself apart, to do all that work I have to do. I did not come to do my own will. I came to save what was lost; to minister and not be ministered to; and to give my life as a ransom.” This was the testimony he gave about all he did in the world. This intent of his should especially be seen. From eternity he thought of what he would do for us, and delighted in that. And when he was in the world, in all he did, he still thought, “This is for them, for my beloved.” When he went to be baptized, John said, “I need to be baptized by you, and you come to me?” Matthew 3:14-15. It was as if he said, “You have no need to be baptized at all.” But Christ replies, “Let it to be so, now; for it becomes us to fulfill all righteousness.” He is saying, “I do it for those who have no righteousness at all, and I am obliged to all of it.”
(2.) In what he suffered. This is more clear, In Daniel 9:26 we read, “Messiah will be cut off, but not for himself.” The apostle lays the following down as the main difference between Christ and the high priests of the Jews: when the priests made their solemn offerings, they offered for themselves first, and then for the people. But Jesus Christ only made an offering for others. He had no sin, and therefore he could not make a sacrifice for his own sin. He could only do it for others. He “tasted death for every man,” Hebrews 2:9, “gave his life as a ransom for many,” Matthew 20:28. The “iniquity of us all was placed on him,” Isaiah 53:6; “He bore our sins in his own body on the tree,” 1 Peter 2:24; he “loved the church, and gave himself for it,” Ephesians 5:25; Galatians 2:20; Romans 4:25; Revelation 1:5-6; Titus 2:14; 1 Timothy 2:6; Isaiah 53:12; John 17:19. It is exceedingly clear and admitted that Christ’s only intent in his suffering and oblation was for the good of his elect, and their acceptance by God. He suffered for us, “the just for the unjust, that he might bring us to God.”
Secondly, to complete this communion on the part of Christ, it is required, (1.) That there be added to what he has done, the complete righteousness and acceptance by God which arise from his perfect obedience and sufferings. The tendering of this acceptance is twofold:
[1.] It is declaratory rather than meritorious in the conditional promises of the gospel. Mark 16:15; Matthew 11:28, “He that believes will be saved;”
“Come to me, and I will give you rest;” “As Moses lifted up the serpent...;” “Christ is the end of the law for righteousness to every one that believes,” Romans 10:4; and many other places. Now, declaratory tenders are very precious. They are filled with kindness. If they are rejected, they will be the “savor of death to death.” But the Lord Christ knows that the outward letter of the law will not enable any of his people to receive his righteousness. And his righteousness is necessary to gain them that acceptance. Therefore,
[2.] In this tender of acceptance by God, because of what he has done and suffered, a law is established, that whoever receives his righteousness will be accepted. But Christ knows the condition and state of those who belong to him in this world. This will not do. If he does not effectively invest them with his righteousness, then all is lost. Therefore,
(2.) He sends them his Holy Spirit to quicken them, John 6:63, to cause those who are “dead to hear his voice,” John 5:25, and to work in them whatever is required of them to make them partakers of his righteousness, and to be accepted by God. This is how Christ deals with his people: he lives and dies with an intention to work out and complete the necessary righteousness for them, for their enjoyment of it, which leads to a perfect acceptance before God. Then he tenders it to them.
He declares the usefulness and preciousness of it to their souls. He stirs them up to desire and value it. And lastly, he effectively bestows it on them. He reckons it to them as if it was their own, so that by it, for it, and with it, they will be perfectly accepted by his Father.
Thus, for our acceptance by God, two things are required: First, that satisfaction be made for our disobedience, for whatever we did that might damage the justice and honor of God. And that God be reconciled towards us. This could only result from someone undergoing the penalty of the law. This is done by the death of Christ, as I have clearly shown. God “made him to be sin for us,” 2 Corinthians 5:21, a “curse,” Galatians 3:13. On this account, we have our absolution. We have our acquittal from the guilt of sin, the sentence of the law, and the wrath of God, Romans 8:33-34. We are justified, acquitted, freed from condemnation, because it was Christ who died. “He bore our sins in his own body on the tree,” 1 Peter 2:24.
Second, that the righteousness of the law be fulfilled, and the obedience be performed that is required of us. And this is done by the life of Christ, Rom.
5:18, 19.
So, in answer to our fallen state, and the condition of our acceptance by God, there are two parts: one is our absolution from the guilt of sin, so that our disobedience is not charged against us. We have this by the death of Christ. Our sins are imputed to him and will not be imputed to us, 2 Corinthians 5:21; Romans 4:25; Isaiah 53:12. The other is the imputation of righteousness, so that we may be considered perfectly righteous before God. We have this by the life of Christ. His righteousness in yielding obedience to the law is imputed to us. And thus our acceptance by God is complete. Being discharged from the guilt of our disobedience by the death of Christ, and having the righteousness of the life of Christ imputed to us, we have friendship and peace with God. This is what I call our grace of acceptance by God, in which we have communion with Jesus Christ.
What remains is to show how believers hold distinct communion with Christ in this grace of acceptance. I will show how they can keep a sense of it alive, and renew the comfort of it every day. Without this, life is a hell. We cannot partake of any peace or joy that does not arise from this grace of acceptance. Look at what grounds we have to be persuaded of our acceptance by God, and that he is at peace with us. This is the revenue of our peace, comfort, joy, and holiness itself, proportioned to our confidence in the truth of it. But before I handle our practical communion with the Lord Jesus in this thing, I must remove two considerable objections. One of them speaks against the discharge of our guilt by Christ’s death, the other against the imputation of Christ’s righteousness by his life.
Objection 1. It may be said, that “if the elect were absolved, reconciled, and freed by the death, blood, and cross of Christ, then from what were they not actually absolved? Because from the time they were born, and for a long while afterward, many of them lived under the wrath of God in this world as unbelievers. They were under the sentence and condemning power of the law (John 3:36). Why were they not immediately freed when the price was paid and reconciliation was made for them?”
Obj. 2. “If the obedience of the life of Christ is imputed to us, and that is our righteousness before God, then why do we need to yield any obedience ourselves? Is all of our praying, laboring, watching, fasting, and giving to charity done in vain? Are all the fruits of holiness, done in purity of heart and contributing to a useful life, done without purpose? Who, then, will care or need to be holy, humble, righteous, meek, temperate, patient, good, and peaceable? Who will abound in good works in the world?”
1. I shall, God assisting, briefly remove these two objections, and then proceed to the topic of our communion with Christ:
(1.) Jesus Christ undertook the work of our reconciliation with God by coming into the world, and he accomplished this work by his death. To do that, he was constituted and considered a common, public person who stood in the place of those for whom he suffered. Hence he is the “mediator between God and man,” 1 Timothy 2:5. That is, he is one who undertook our responsibilities to God. This is what the next words show in verse 6, “Who gave himself a ransom for all,” and the “surety of the better covenant,” Heb.
7:22. He undertook on behalf of those with whom that covenant was made.
Hence, he is said to be given “for a covenant of the people,” Isaiah 42:6; and a
“leader,” 55:4. For all the ends and purposes of righteousness, he was the second Adam to his spiritual seed, 1 Corinthians 15:45; 1 Corinthians 15:47, just as the first Adam was the cause and source of sin to his natural seed, Romans 5:15-19. “For as by one man’s disobedience many were made sinners, so also by one Man’s obedience many will be made righteous,” (verse 19).
(2.) Being a common person chiefly resulted from these things:
[1.] In general, it results from the covenant he entered into with his Father for this purpose. The terms of this covenant are extensively listed in Isa.
53, and summed up in Psalms 40:7-8; Hebrews 10:8-10. The Father came to be his God, which is a covenant expression, Psalms 89:26; Hebrews 1:5; Psalms 22:1; Psalms 40:8; Psalms 45:7; Revelation 3:12; Micah 5:4. He was assigned to this work by his Father, Isaiah 42:1; Isaiah 42:6; Isaiah 49:9; Malachi 3:1; Zechariah 13:7; John 3:16; 1 Timothy 1:15.
Thus the “counsel of peace” came to be “between them both,” Zechariah 6:13, that is, the Father and the Son. The Son rejoices from eternity in the thought of this undertaking, Proverbs 8:22-30. The command given him to this purpose, the promises made to him, and the assistance afforded to him, I have handled elsewhere.
[2.] It results from the sovereign grant, appointment, and design of the Father, in giving and delivering the elect to Jesus Christ in this covenant.
He was to redeem and reconcile them to the Father. “Yours they were, and you gave them me,” John 17:6. They were God’s by eternal designation and election. He gave them to Christ to be redeemed. Hence, before they were called or they believed, he called them his “sheep,” John 10:15-16.
He laid down his life for them as his sheep. And so we are said to be “chosen in Christ,” Ephesians 1:4. We are designed to obtain all the fruits of the love of God by Christ, and we are committed into his hand for that end and purpose.
[3.] His being a common person results from undertaking to suffer the penalty that was due the elect, and to do what was required of them, so that they might be delivered, reconciled, and accepted by God. He undertook to give in to the Father, without loss or miscarriage, to fulfill what he was assigned to do by the Father, John 17:2; John 17:12; John 6:37; John 6:39. He did so just as Jacob did with the cattle he received from Laban, Genesis 31:39-40. I have treated both of these things somewhat at large elsewhere, in handling the covenant between the Father and the Son. I will not repeat it here.
[4.] The elect being given to him, Christ undertook to do and suffer what was required on their part. He received on their behalf all the promises of mercies, grace, good things, and privileges that they would receive as a result of his undertaking. Because of this, eternal life is said to be promised by God “before the world began,” Titus 1:2. That is, it was promised to the Son of God for us when he undertook these things on our behalf. Grace, too, is said to be given to us “before the world began,” 2 Timothy 1:9. That is, grace is given to us in Christ, who is our appointed head, mediator, and representative.
[5.] Christ thus was a common person, a mediator, surety, and representative of his church. Upon undertaking this office, his actual performance of his responsibilities on our behalf was efficacious and meritorious, and solemnly declared so. He was acquitted, absolved, justified, and freed from all and everything that was or could be charged against him on behalf of the elect. I say, as to the efficacy and merit of his undertakings, he was immediately absolved upon his faithfulness in first taking the engagement. Thereby all the saints of the Old Testament were saved by his blood no less than we are saved by it. As to the solemn declaration of his absolution, he was absolved when the
“pains of death being loosed,” he was “declared to be the Son of God with power, by the resurrection from the dead,” Romans 1:4. God says to him,
“You are my Son; this day have I begotten you,” Psalms 2:7. And Christ expresses his confidence in his absolution in Isaiah 1:5-9. He was “justified,”
1 Timothy 3:16. What I mean by this absolution of Christ as a public person is this: God made him under the law for those who were also made under the law, Galatians 4:4. In their stead, he was made liable to the punishment that was due to them for their sin. He was made sin for them, 2 Corinthians 5:21. And so God gave justice, and law, and all the consequences of the curse of the law, power against him, Isaiah 53:6. Upon undergoing what was required of him, Isaiah 53:12, God releases the pains and the power of death, accepts him, and is well pleased with him as to the performance and discharge of his work, John 17:3-6. He pronounces Christ free from his obligation, and gives him a promise of all the good things he aimed at, and which his soul desired, Acts 13.
All the promises God made to Christ, and their accomplishment, are founded and built upon executing his office as surety and mediator. All the encouragements given to Christ to ask the Father for the things that he was originally engaged for, Psalms 2:8, (and which he accordingly asked for, John 17), were based on that. This is the certain, stable foundation of our absolution, and of our acceptance by God. Christ in our stead, acting for us as our surety, is acquitted and absolved. He is solemnly declared to have answered the whole debt that was incumbent on him to pay. And having made satisfaction for all the injury we had done, a general pardon is sealed for us all, to be sued out particularly in God’s appointed way.
[6.] Christ thus being absolved as a public person, it became a righteous thing for God to bestow on those whom Christ represented all the fruits of his death, and to be reconciled to them, Romans 5:8-11. According to the covenant between God and the mediator, as Christ received the general acquittal for them all, so they would enjoy it, every one of them respectively. This is evident everywhere in those passages which express a commutation designed by God in this matter; as 2 Corinthians 5:21; Galatians 3:13; Galatians 1 Pet. 2:21, 24. More will be said of this afterward.
[7.] In the covenant of the Mediator, the elect are said to be circumcised with him, to die with him, to be buried with him, to rise with him, and to sit with him in heavenly places. Christ being acquitted in this covenant, and the elect being personally acquitted in the covenant of grace, it was determined by the Father, Son, and Holy Spirit, that their actual personal deliverance from the sentence and curse of the law should be done in a way that might lead to the praise of the glorious grace of God, Ephesians 1:5-7.
God’s design is that they be adopted as his children. The means of doing so is by Jesus Christ. The unique way of bringing it about is through the redemption that is in Christ’s blood. The purpose is for the praise of God’s glorious grace.
[8.] Until their actual deliverance is accomplished, God determined and appointed for them, in their several generations, that they be under the curse of the law personally. Because of that, they are legally liable to the wrath of God, from which they will certainly be delivered. I say they are personally liable to the law and its curse, but not at all with its primitive intention of being executed. Instead, it is a means appointed to help forward their acquaintance with Christ, and their acceptance by God on his account. When this is accomplished, that whole type of obligation ceases.
It is continued in a design of love. Their final condition is such that, without love, they cannot participate in Christ to the praise of the glorious grace of God.
[9.] The purpose of the dispensation of grace being to glorify the whole Trinity, the appointed order in which this is to be done is by ascending to the Father’s love through the work of the Spirit and the blood of the Son. The emanation of divine love to us begins with the Father. It is carried on by the Son. And then it is communicated by the Spirit. The Father designs, the Son purchases, and the Spirit effectually works. Our participation comes first by the work of the Spirit, which gains us an actual interest in the blood of the Son, for which we have acceptance by the Father.
This, then, is the order by which we are brought to acceptance by the Father, for the glory of God through Christ:
1st. So that the Spirit may be glorified, he is given to us to enliven us, convert us, and work faith in us, Romans 8:11; Ephesians 1:19-20. This is done according to all the promises of the covenant, Isaiah 4:4-5; Ezekiel 11:19; Ezekiel 36:26.
2dly. This being done, and for the glory of the Son, we thereby actually gain an interest under the covenant in the blood of Christ. We gain an interest in the benefits that he has procured for us by his blood. This very work of the Spirit is itself a fruit and a part of the purchase of Christ. But our sense of it is that the communication of the Spirit comes prior to that.
3dly. To the glory of the Father, we are accepted by him. We are justified, freed from guilt, and pardoned; we have “peace with God,”
Romans 5:1. Thus, “through Christ we have access by one Spirit to the Father,” Ephesians 2:17. And thus the Father, Son and Holy Spirit are glorified in our justification and acceptance by God. The Father is glorified in his free love, the Son in his full purchase, and the Holy Spirit in his effectual working.
[10.] All of this, in all its parts, is as fully procured for us, and as freely bestowed on us, as if we had all been immediately translated into heaven upon Christ’s death. It is all done for Christ’s sake, on his account, as part of his purchase and merits. This way of deliverance and freedom is fixed on glorifying the whole Trinity. This may suffice in answer to the first objection. Though our reconciliation with God is fully and completely procured and accomplished by the death of Christ, we actually enjoy it by the means and in the order mentioned, for the praise of the glorious grace of God.
2. The second objection is, “If the righteousness and obedience of Christ to the law is imputed to us, then why do we need to yield obedience ourselves?” To this, also, I will return an answer as briefly as I can in the ensuing observations: (1.) We need to place our gospel obedience on the right foot. It may not be exalted into a state, condition, use, or end, that is not given to it by God. Nor may any reason, cause, motive, end, or need for it be taken away, weakened, or impaired. This is a matter of great importance. Some make our obedience (the works of our faith) the basis or cause of our justification. Some make it the condition for imputing the righteousness of Christ to us. Some make it the qualification for being justified. Others exclude the need for works altogether, and turn the grace of God into lasciviousness. It is not my present business to debate these differences. I will only say that our obedience is of great importance in walking with God.
(2.) By no means do we give the same place, condition, state, and use to our personal obedience as we do to the obedience of Christ that is imputed to us.
They are inconsistent with one another. Therefore, those who say that our obedience is the condition or cause of our justification, will at the same time deny the imputation of the obedience of Christ to us. The righteousness of Christ is imputed to us so that we are accepted and esteemed as righteous before God. We are really considered such, though not for anything inherent in us. We are as truly righteous with the obedience of Christ imputed to us as
Adam was, or could have been, by a complete righteousness of his own performance. So according to Romans 5:18, by Christ’s obedience we are made righteous; truly so, and accepted so. And by the disobedience of Adam we are made trespassers; truly so and considered so. This is the condition that the apostle desires to be found in, in opposition to his own righteousness, Php 3:9. But our own obedience is not the righteousness by which we are accepted and justified before God. Nonetheless, God wants us to abound in obedience and personal righteousness. The apostle evidently delivers and confirms this distinction, so that nothing can be more clearly revealed: Ephesians 2:8-10, “For by grace are you saved through faith: and that not of yourselves: It is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus for good works, which God has ordained before that we should walk in them.” We are saved (or justified) “by grace through faith,” which receives Jesus Christ and his obedience; “not of works, lest any man should boast.” “But what works does the apostle mean?” He means the works of believers, as indicated in the next few words: “For we are…” It is we believers, our obedience, and our works, of which he speaks. “What need, then, is there of works?” There is still a need, for “We are his workmanship...” The apostle intimates two things in these words:
[1.] There is a reason why we cannot be saved by works. It is because we do not do them in our own strength. They must be done in our own strength if we are to be saved or justified by them. “But this is not so,” says the apostle; “for we are the workmanship of God...” All our works are wrought in us by full, effectual, undeserved grace.
[2.] Good works are necessary, notwithstanding that we are not saved by them. God has ordained that we will walk in them. This is sufficient ground for our obedience, whatever its use.
If you ask, “What are the proper grounds, reasons, uses, and motives for our gospel obedience to encourage us to abound and be fruitful in that?” I say, there are so many, and they lie so deep in the mystery of the gospel and the dispensation of grace, and they are so spread throughout the whole revelation of the will of God to us, that to handle them fully and distinctly, I would have to turn aside from my topic. I will only give you some brief summaries:
1st. Our universal obedience and good works are indispensably necessary because they are the sovereign appointment and will of God the Father, Son, and Holy Spirit. In general “This is the will of God, even your sanctification” (or holiness), 1
Thess. 4:3. This is what God wills. He requires that we be holy, that we be obedient, that we do his will just as the angels do in heaven. The equity, necessity, profit, and advantage of this reason for our obedience might be examined extensively. If there was no other reason, this one might suffice alone.
It is the will of God; it is our duty:
(1.) The Father has ordained or appointed it. It is the will of the Father, Ephesians 2:10. The Father is spoken of personally, and Christ is mentioned as mediator.
(2.) The Son has ordained and appointed it as mediator. John 15:16, “‘I have ordained that you should bring forth the fruit’ of obedience, and that it should remain.”
(3.) The Holy Spirit appoints and ordains believers to works of obedience and holiness, and to work holiness in others. So, in particular, in Acts 13:2 he appoints men to the great work of obedience in preaching the gospel. And in sinning, men sin against him.
2dly. Our holiness, obedience, and work of righteousness, is an important and special end of the unique dispensation of the Father, Son, and Spirit. It exalts the glory of God in our salvation. It is an intended result of the electing love of the Father, the purchasing love of the Son, and the operative love of the Spirit: (1.) It is a special end of the electing love of the Father, Ephesians 1:4, “He has chosen us, that we should be holy and without blame.” So too in Isaiah 4:3-4. His aim and design in choosing us was that we should be holy and blameless before him in love. This he will accomplish in those who are his. “He chooses us to salvation, through sanctification of the Spirit, and belief of the truth,” 2
Thess. 2:13. This is what the Father designed as the first and immediate end of his electing love. He proposes that we consider his love as a motive for holiness, 1 John 4:8-10.
(2.) This is also true of the exceeding love of the Son. The Scriptural testimonies of it are innumerable. I will only give one or two: Titus 2:14, “Who gave himself for us, that he might redeem us from all iniquity, and purify for himself a special people, zealous of good works.” This was his aim and his design in giving himself for us. Ephesians 5:25-27, “Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish” 2 Corinthians 5:15; Romans 6:11.
(3.) It is the product of the love of the Holy Spirit. His whole work on us, in us, and for us, consists in preparing us for obedience. He enables us to obey, and brings forth its fruits in us. He does this in opposition to any righteousness of our own, Titus 3:5. I need not insist on this. The fruits of the Spirit in us are known, Galatians 5:22-23. And thus have we a twofold basis for the necessity of our obedience and personal holiness: God requires it, and it is an immediate and important result of the dispensation of God in the work of our salvation. If God’s sovereignty over us is to be accepted, and if his love towards us is to be regarded, and if the whole work of the Trinity in us has any importance, then our obedience is necessary.
3dly. It is necessary in respect to its purpose; and that is true whether you consider God, ourselves, or the world:
(1.) The purpose of our obedience in respect to God is his glory and honor, Malachi 1:6. And God’s honor is all that we can give him. It is true that God will take his honor from the stoutest and proudest rebel in the world. But all that we can give him is our obedience. Glorifying God by our obedience is all that we are, or can be. Particularly,
[1st.] Our obedience is the glory of the Father. Matthew 5:16, “Let your light so shine before men, that they may see your good works, and glorify your Father in heaven.” By walking in the light of faith glory arises to the Father. The fruits of his love, grace, and kindness are seen in us; and God is glorified on our behalf.
[2dly.] The Son is glorified by our obedience. It is the will of God that just as all men honor the Father, they should honor the Son, John 5:23. How is this done? By believing in him, John 14:1; and obeying him, John 15:10; he says he is glorified in believers, John 17:10; He prays for an increase of grace and unity for them so that he may be more glorified, and so that all might know that he was sent by God as mediator.
[3dly.] The Spirit is also glorified by it. He is grieved by our disobedience, Ephesians 4:30; and therefore his glory is in our bringing forth the fruit of obedience. He dwells in us as in his temple, which is not to be defiled.
Holiness becomes his habitation forever.
Now, if what has been said is insufficient to evince the necessity for our obedience, then we must be speaking with the sort of men who disregard the sovereignty, love, and glory of God. Even if God completely ignored our obedience, his glory would still be a sufficient ground for yielding our obedience to him. I speak only of the gospel grounds for obedience, not the natural and legal grounds, which are indispensable for all of mankind.
(2.) For ourselves, the purpose for our obedience is threefold. It is for our own honor, peace, and usefulness.
[1st.] Honor. It is by holiness that we are made like God, and by which his image is renewed in us. This was our honor at our creation. This is what exalted us above all our fellow-creatures below. We were made in the image of God. We lost this image by sin, and we became like the beasts that perish. We are exalted to this honor again, of conforming to God and bearing his image, by holiness alone. “Be holy,” says God, “for I am holy,”
1 Peter 1:16. “Be perfect” (that is, in doing good), “just as your Father in heaven is perfect,” Matthew 5:48. This is how the image of God is renewed.
We “put on the new man, which is created after God in righteousness and holiness of truth,” Ephesians 4:23-24. What was originally attended with power and dominion, is still all that is beautiful or attractive in the world. It might easily be proved how it makes men honorable and precious in the sight of God, angels, and men. It is the only thing that is not despised, and has value before the Lord. What contempt and scorn he has for those in whom it is not found. They and all their ways are an abomination to him.
[2dly.] Peace. By holiness we have communion with God, and it is solely by holiness that we enjoy peace. “The wicked are like the troubled sea, that cannot rest. ‘There is no peace for them’ says my God,” Isaiah 57:20; Isaiah 21.
There is no peace, rest, or quietness, in being distanced, separated, or alienated from God. He is the rest of our souls. In the light of his countenance we have life and peace. “If we walk in the light, as he is in the light, we have fellowship one with another,” 1 John 1:7. “T ruly our fellowship is with the Father, and with his Son Jesus Christ,” verse 3.
Someone who walks in the light of new obedience has communion with God; in his presence is fullness of joy forever. Without obedience, there is nothing but darkness, wandering, and confusion.
[3dly.] Usefulness. A man without holiness is good for nothing.
“Ephraim,” says the prophet, “is an empty vine, that brings forth fruit to itself” And what is such a vine good for? Nothing. Says another prophet,
“A man cannot make so much as a pin of it, to hang a vessel on.” A barren tree is good for nothing but to be cut down for the fire. Men who serve the providence of God in their generations are seemingly useful. I could easily show that, although the world and the church might want them, in themselves they are good for nothing. Only the holy man serves the common good.
(3.) Its purpose in respect to others in the world is various:
[1st.] It serves to convict and silence some of the enemies of God, both here in this world, and hereafter at the Judgment:
1. Here. 1 Peter 3:16, “Having a good conscience; when they speak evil of you, as evil-doers, they may be ashamed who falsely accuse your good life in Christ.” By keeping a good conscience, men will be made ashamed of their false accusations. Their malice and hatred of God’s ways has provoked them to speak all manner of evil of the saints’ profession; but the holiness and righteousness of the saints convicts and shames them. It is like a thief when he is taken, and driven to acknowledge that God is among them, and that they are wicked themselves, John 18:23.
2. Hereafter. It is said that the saints will judge the world. Their good works, righteousness, and holiness will be manifested to all the world, and the righteousness of God’s judgments against wicked men will be proven by them. “See,” Christ will say, “these are the ones whom I own, whom you so despised and abhorred; and see their works following them. They have done this and that when you wallowed in your abominations,” Matthew 25:42-43.
[2dly.] The conversion of others. 1 Peter 2:12, “Keep your behavior honest among the Gentiles; so that in what they say against you as evil-doers, they may, by your good works, which they will watch, glorify God on the day of visitation,” Matthew 5:16. Even revilers, persecutors, and evil-speakers have been overcome by the constant holy walking of professors of Christ. And when their day of visitation has come, they have glorified God because of it, 1 Peter 3:1-2.
[3dly.] The benefit of all. The benefit comes partly from keeping judgments off the remainder of men, just as ten good men would have preserved Sodom [Genesis 18:32]. It comes partly by their real communication of good to those with whom they deal in their generation.
Holiness makes a man a good man, and useful to all; others eat of the fruits of the Spirit that he continually brings forth.
[4thly.] It is necessary in respect to the condition of those who are justified, whether you consider their acceptance or their sanctification: First. They are accepted and received into friendship with a holy God, a God of purer eyes than to behold iniquity, and a God who hates every unclean thing. Is it not necessary that those who are admitted into his presence, who walk in his sight, and who lie in his heart, should be holy themselves? Should they not cleanse themselves from all pollution of flesh and spirit with all diligence, and mature in holiness in the fear of the Lord?
Secondly. In respect to sanctification. We have a new creature in us, 2 Corinthians 5:17. This new creature is fed, cherished, nourished, and kept alive by the fruits of holiness. To what end has God given us new hearts, and new natures? Is it that we should kill them? Are we to stifle the creature that is found in us in the womb? Should we give him to the old man to be devoured?
[5thly.] It is necessary in respect to the proper place of holiness in the new covenant. That is threefold:
First. It is a means to an end. God has appointed holiness as the means, the way to that eternal life which, in itself is his gift by Jesus Christ. But with regard to his constituting our obedience as the means of attaining eternal life, eternal life is a reward, and God is bestowing it as a reward.
Even though holiness is not the cause, the matter, nor the condition of our justification, it is the way God has appointed for us to obtain salvation. And therefore, someone who has hope of eternal life purifies himself, just as God is pure. No one will ever come to eternal life who does not walk that way; for without holiness it is impossible to see God.
Secondly. It is a testimony and pledge of adoption, a sign and evidence of grace, that is, of acceptance by God.
Thirdly. It is the whole expression of our thankfulness.
Now, each of these reasons for the necessity of our obedience, good works, and personal righteousness would require a larger to explain than I have allotted to proposing them. And there are innumerable others of the same import that I cannot take time to name. If someone thinks universal holiness and obedience are not indispensably necessary for these reasons, or if he wants them to replace the obedience and righteousness of Christ, then let him remain filthy.
It now remains to show what is required on our part to complete our fellowship with Christ in this purchased grace, as to our acceptance by God. It consists of the ensuing particulars:
1. The saints cordially approve of this righteousness of Christ as the only thing that is absolutely complete and able to make them acceptable before God. This supposes six things:
(1.) Their clear and full conviction of the necessity of a righteousness with which to appear before God. This is always in their thoughts; this in their whole lives they take for granted. Many men spend their days in obstinacy and hardness, adding drunkenness to thirst [Deuteronomy 29:19], never once inquiring what their condition will be when they enter into eternity. Others trifle away their time and their souls, sowing the wind of empty hopes, and preparing to reap a whirlwind of wrath [Hosea 8:7]. But for the saints, this conviction of the need for Christ’s righteousness lies at the bottom of all their communion with him. It is a deep, fixed, resolved persuasion of the absolutely indispensable need for a righteousness with which to appear before God. The holiness of God’s nature, the righteousness of his government, the severity of his law, and the terror of his wrath are always before them. They have all been convinced of sin, and they look at themselves as ready to sink under the vengeance it provokes. They have all cried, “What shall we do to be saved?” “With what shall we come before God?” And they have all concluded that it is useless to flatter themselves with hopes of escaping their nature. If God is holy and righteous, and has purer eyes than to behold iniquity, then they must have a righteousness with which to stand before him. They know that one day the cry of those who now depend on themselves will be far different, Isaiah 53:1-5; Micah 6:6-7.
(2.) They weigh their own righteousness in the balance, and find it wanting. It is wanting in two ways:
[1.] In general - When men are convinced of the necessity of a righteousness with which to stand before God, they catch at everything that presents itself for relief. Like drowning men, they grab at anything to save themselves. Sometimes it proves to be a rotten stick that sinks with them. That is what the Jews did. They caught hold of the law, but it would not relieve them, Romans 9:31-32. They perished with it, the apostle says, Romans 10:1-4. The law led them to set up a righteousness of their own. This kept them doing, and in hope, but it kept them from submitting to the righteousness of God. Here is where many perish, and never get any nearer to God all their days. The saints renounce this self-righteousness. They have no confidence in the flesh. They know there is nothing they can do, or the law can do, to avail them. They are both weakened through the flesh. See what judgment Paul makes of man’s own righteousness, Php 3:8-10. The saints bear this in mind daily. They fill their thoughts with the fact that nothing they have personally done will ever make them acceptable to God, or justified thereby. This keeps their souls humble and full of a sense of their own vileness all their days.
[2.] In particular – The saints weigh their particular actions in the balance daily, and find them wanting. They are incomplete on their own to be accepted by God. “Oh!” says a saint, “if I had nothing to commend me to God but this prayer, this duty, this conquest of a temptation, in which I myself see so many failings and so much imperfection, how could I appear with any confidence before him? Will I piece together a garment of righteousness from my best duties? It is all a defiled cloth,” Isaiah 64:6.
These thoughts accompany all their duties, even their best performances.
“Lord, what am I when I am doing my best? My best duties are little suited to your holiness! Spare me when considering the best thing that I ever did in my life!” Nehemiah 13:22. When a man who lives on such convictions has some improvement in his duties, some conquest over a sin or temptation, he hugs himself, like Micah did when he got a Levite to be his priest.
Surely it will be well with him now; surely God will bless him. His heart is eased; he has peace in what he has done, Judges 17:13. But the one who has communion with Christ, despite achieving great success in sanctification and holiness, clearly understands that he has gained little to commend him to God. He rejects every thought in his heart that is satisfied in letting his peace depend on these acts. He says to his soul, “Do these things seem like something to you? No! You are dealing with an infinitely righteous God who sees through all that vanity, which you are so little acquainted with. If he dealt with you according to your best works, you would perish.”
(3.) The saints approve of, value, and rejoice in Christ’s righteousness for their acceptance. The Lord Jesus has worked it out and provided it for them. This being revealed to them, they approve of it with all their hearts, and they rest in it. “Surely, one will say, in the LORD I have righteousness and strength,” Isaiah 45:24. Once the righteousness of God in Christ is made known to them, they say “Here is righteousness indeed; here I have rest for my soul.
Like the merchant in the gospel (Matthew 13:45-46) who finds the pearl of great price, I had been searching up and down. I looked this way and that for help, but it was far away. I spent my strength for what was not bread. Here is that pearl, indeed, which makes me rich forever!” When a poor laboring soul, who has fought for rest and found none, first discovers the righteousness of Christ for acceptance by God, he is surprised and amazed. He cannot contain himself. In his heart he approves of this righteousness for two reasons:
[1.] Because it is full of infinite wisdom. “To those who believe,” says the apostle, “Christ crucified is ‘the wisdom of God,’” 1 Corinthians 1:24. He sees infinite wisdom in this way of being accepted by God. “I was in such darkness,” he says, “such straits, and such entanglements! I could not see through the fog and perplexities that enclosed me! I looked inwards, and saw nothing but sin, horror, fear, and tremblings; I looked upwards, and saw nothing but wrath, curses, and vengeance. I knew that God was a holy and righteous God, and that no unclean thing could abide before him. I knew that I was a poor, vile, unclean, and sinful creature. What I did not know, was how to bring these two together in peace. But, in the righteousness of Christ, a world of wisdom opens itself, dispelling all difficulties and darkness, and reconciling all of this.” “O the depth of the riches both of the wisdom and knowledge of God!” Romans 11:33; Colossians 2:3.
[2.] Because it is full of grace. He knows that sin barred the way of grace towards him. God wants nothing more than to manifest his grace, but because of sin, this man was completely cut off from it. Now, it delights the soul to have complete righteousness provided, and abundant grace manifested. His thoughts are consumed by God’s dealing with him entirely by grace, and dealing with his righteousness entirely by justice. God assures us everywhere that this righteousness is of grace. It is “by grace, and no more of works,” Romans 11:6, just as the apostle lays it out in Eph.
2:7-9. It is from his riches of grace and kindness that the provision of this righteousness is made. It is of mere grace that it is bestowed on us. It is not at all of works. Although in itself it is a righteousness of works, to us it is of mere grace. So it says in Titus 3:4-7. “But after that, the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Spirit, which he shed on us abundantly through Jesus Christ our Savior, that being justified by his grace, we should be made heirs according to the hope of eternal life.” The source of all this dispensation is kindness and love, which is grace, as verse 4 indicates. The way it is communicated, negatively speaking, is not by works of righteousness that we have done. Instead, positively, it is by the communication of the Holy Spirit to us, verse 5. The means of the Spirit’s procurement is Jesus Christ, verse 6. And the work itself is by grace, verse 7. Here use is made of almost every word by which the exceedingly rich grace, kindness, mercy, and goodness of God may be expressed. They all join together in describing this work. For example, these words:
1. “Chrestotes,” meaning his goodness, benignity, readiness to communicate of himself and his good things that may profit us.
2. “Philanthropia,” meaning his mercy, love, and propensity to help, assist, and relieve those of whom he speaks, and towards whom he is so affected.
3. “‘Eleos,” meaning mercy forgiveness, compassion, and tenderness toward those who suffer; and 4. “Charis,” which is free pardoning bounty, and undeserved love.
All of this is said to be “tou Theou soteros” [to God our Savior]. He exercises all these properties and attributes of his nature towards us so that he may save us. And in bestowing it, in giving us the Holy Spirit, it is said,
“exeche-en,” he poured him out as water out of a vessel, without stop or hesitation. And that was done not in a small measure, but “plousios,” richly and in abundance. As to the work itself, it is emphatically said,
“dikaiotentes te ekeinou chariti,” we are justified by the grace of the one who is gracious, kind, and merciful. And in their communion with Christ, the saints of God greatly rejoice that the way of acceptance is a way of grace, kindness, and mercy. They rejoice that they might not boast in themselves, but in the Lord and his goodness. They cry, “How great is your goodness! How great is your bounty!”
(4.) They approve of this righteousness, and rejoice in it, as a haven of great peace and security to themselves and their own souls. They remember their condition while they tried to set up a righteousness of their own, and were not subject to the righteousness of Christ. They remember how miserably their thoughts and emotions were tossed up and down. Sometimes they had hope, and sometimes they were full of fear. Sometimes they thought themselves in a good condition, and later were at the very brink of hell. Their consciences were racked and torn with sin and fear. But now, “being justified by faith, they have peace with God,” Romans 5:1. All is quiet and serene. Not only is that storm over, but they are in the haven where they want to be. They have abiding peace with God. Hence that description of Christ given to a poor soul in Isaiah 32:2, “And a man will be as a 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 tempest, drought and weariness, nothing now troubles the one who is in Christ. He has a hiding-place, a covert, rivers of water, and the shadow of a great rock for his security. This is the great mystery of faith, in our acceptance by God through Christ. Although the believer finds enough in himself to tear the very membrane of his heart, to fill him with fears, terror, and disquiet all his days, yet through Christ he is at perfect peace with God, Isaiah 26:3; Psalms 4:6-8. Hence believers magnify Jesus Christ, because they can behold the face of God with boldness, confidence, peace, joy, and assurance. They can call him Father, rest themselves on his love, walk up and down in quietness, and without fear. How glorious the Son of God is in this grace! They remember the wormwood and bitterness that they have eaten, Deuteronomy 29:18; the vinegar and tears they have drunk, Ps.
69:21; the trembling of their souls, like an aspen leaf that is shaken with the wind. Whenever they thought of God, they contrived to hide, fly, and escape! To be brought to a settlement now, and security, must greatly affect them.
(5.) They cordially approve of this righteousness because it is a way to exalt and honor the Lord Jesus, whom they love. Once acquainted with Jesus Christ, their hearts desire nothing more than to honor and glorify him to the utmost, and to give him pre-eminence in all things. Now, what can advance and honor him more in our hearts, than to know that he is “made wisdom and righteousness to us by God?” 1 Corinthians 1:30. He is not part of our acceptance by God; he is the whole of it. The saints know that, because he worked out their acceptance by God,
[1.] He is honored by God his Father. Php 2:7-11, “He made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being fashioned as a man, he humbled himself, and became obedient to death, even the death of the cross. Wherefore God also has 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 confess that Jesus Christ is Lord, to the glory of God the Father.” It does not matter whether that word “wherefore” denotes a cause or only a consequence. It is evident that because of his suffering, and as its purpose, he was honored and exalted by God to an inexpressible pre-eminence, dignity, and authority. This was according to God’s promise to him, Isa.
53:11, 12; Acts 2:36; Acts 5:30-31. And therefore it is said, that when “he had purged our sins, he sat down at the right hand of the Majesty on high,”
[2.] For this great work of bringing sinners to God, he is honored above all the angels in heaven; for they not only bow down and desire to look into the mystery of the cross, 1 Peter 1:12, but they always worship and praise him on this account, Revelation 5:11-14. “I heard the voice of many angels round about the throne, and the living creatures and the elders: and their number was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, ‘Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing.’ And every creature which is in heaven and earth, and under the earth, and those that are in the sea, and all that are in them, I heard saying, ‘Blessing, and honor, and glory, and power, be to him that sits upon the throne, and to the Lamb forever and ever.’ And the living creatures said, Amen. And the twenty-four elders fell down and worshipped him that lives forever and ever.” The reason given for this glorious and wonderful doxology, this attribution of honor and glory to Jesus Christ by the whole host of heaven, is because he was the Lamb that was slain. That is, it is because of the work of our redemption and our being brought to God. And it is refreshing and joyous to the saints to know that all the angels of God, the whole host of heaven, who never sinned, still continually rejoice and ascribe praise and honor to the Lord Jesus for bringing the saints to peace and favor with God.
[3.] He is honored by his saints all over the world. Indeed, if they do not honor him, who should? If they do not honor him just as they honor the Father, then they are the most unworthy of men. But see what they do in Revelation 1:5-6. “To him that loved us, and washed us from our sins in his own blood, and who has made us kings and priests to God and his Father; to him be glory and dominion forever and ever. Amen.” Revelation 5:8-10, “The four living creatures and the twenty-four elders fell down before the Lamb, every one of them having harps and golden vials full of fragrant aromas, which are the prayers of the saints. And they sung a new song, saying,
‘You are worthy to take the book, and to open its seals: for you were slain, and have redeemed us to God by your blood, out of every kindred, and tongue, and people, and nation; and have made us kings and priests to our God: and we will reign on the earth.’” The great, solemn worship of the Christian church consists in this assignation of honor and glory to the Lord Jesus. Thereby they love him, honor him, and delight in him, as Paul does in Php 3:8; and so too the spouse in Song of Solomon 5:9-16.
(6.) They cordially approve of this righteousness, this way of acceptance, as something that brings glory to God. When they labored under the guilt of sin, what most perplexed them was that their safety was inconsistent with the glory and honor of the great God. His justice, faithfulness, and truth were all engaged to destroy sin. They could not see how to avoid this jeopardy without the loss of their honor. But now, having the revelation of this righteousness from faith to faith, they plainly see that all the properties of God are magnificently glorified in the pardon, justification, and acceptance of sinners, as shown before. This is the first way by which the saints hold daily communion with the Lord Jesus in this purchased grace of acceptance by God. They consider, approve of, and rejoice in the way of gaining acceptance, its means, and the acceptance itself.
2. They actually exchange their sins for Christ’s righteousness.
(1.) They continually keep alive in their hearts a sense of the guilt and evil of sin. They do this even when they are comfortably persuaded of their personal acceptance by God. The sense of pardon takes away the horror and fear of sin, but not a due sense of the guilt of it. The daily exercise of the saints of God is to consider the great provocation that is in their sins, both of their nature and of their lives. They render themselves vile in their own hearts and thoughts because of it. They compare it with the terror of the Lord, and judge themselves continually. “My sin is ever before me,” says David. Likewise, the saints set their sin before them, not to terrify and frighten their souls, but to keep alive in their hearts a due sense of the evil of it.
(2.) They clearly and specifically gather up in their mind the sins for which they have not made a particular reckoning with God in Christ. There is nothing more dreadful for a man than to digest his convictions of sin, to have sin look him in the face and perhaps terrify him, and then put off coming to a full trial of his sin through distractions or delays. This is what the saints do: they gather up their sins, place them on the scales of the law, see them for what they are, consider their weight and consequences, and then, (3.) They make this exchange I speak of with Jesus Christ.
[1.] They seriously consider, and then by faith conquer all doubt, that Jesus Christ, by the will and appointment of the Father, has really undergone the punishment that was due for those sins which now lie under his eye for consideration, Isaiah 53:6; 2 Corinthians 5:21. He has certainly, and really, satisfied the justice of God for these sins, just as if the sinner had been cast into hell for them at that instant.
[2.] The saints respond to the voice of Christ calling them to come to him with their burden, “Come to me, all you that are weary and heavy laden,”
Matthew 11:28. “Come with your burdens; come to me, you poor soul, with your guilt of sin.” Why? To do what? “Why, this burden is mine.” says Christ; “I made this agreement with my Father to come and take away your sins; they were my responsibility. Give me your burden, give me all your sins. You do not know what to do with them. I know how to dispose of them in a way that glorifies God, and delivers your soul.” And so,
[3.] They lay down their sins at the cross of Christ. They place them on his shoulders. This is faith’s great and bold venture, founded on the grace, faithfulness, and truth of God, to stand by the cross and say, “Ah! He is bruised for my sins, and wounded for my transgressions, and the chastisement for my peace is upon him. He is thus made sin for me. Here, I give up my sins to the one who is able to bear them. He requires it of me, so I will be content to have him take them from me. I heartily consent to that.” Isaiah 53:5; 2 Corinthians 5:21. This is every day’s work. I do not know how any peace can be maintained with God without doing this. If it is our work to receive Christ as one who is made sin for us, then we must receive him as one who takes our sins upon him. It is not as though he could die any more, or suffer any more than he did. The faith of the saints of old made present what had not yet come to pass, as if done before their eyes, Heb.
11:1. So faith now makes present what was already accomplished many generations ago. This is what it means to know Christ crucified.
[4.] Having thus, by faith, given up their sins to Christ, and having seen God lay all their sins on him, the saints draw close, and take from Christ that righteousness which he has worked out for them. They are fulfilling the whole of what the apostle says in 2 Corinthians 5:21, “He was made sin for us, that we might be made the righteousness of God in him.” They consider him offering himself and his righteousness as their righteousness before God. They take it, and accept it. They complete this blessed bartering and exchange of faith. Anger, curse, wrath, death, the guilt of sin - he takes it all away. We leave with him everything of this nature, and receive from him righteousness, love, life, and peace.
Objection. It may be said, “Surely this cannot be acceptable to Jesus Christ. Will we come to him every day with our filth, our guilt, and our sins? Will he not tell us to keep them to ourselves? They are our own. Will we always give him our sins and take his righteousness?”
Answer. There is nothing that Jesus Christ more delights in, than having his saints hold communion with him in this business of giving and receiving.
1. This greatly honors him, and gives him the glory that is his due. Many, indeed, cry “Lord, Lord,” and mention him, but do not honor him. How? They take his work out of his hands, and ascribe it to other things. They think their repentance, their duties, will bear the burden of their iniquities. They do not say so, but that is what they do. The exchange they make, if any, is with themselves. All their bartering about sin is with their own souls. The work that Christ came to do in the world was to “bear our iniquities,” and to lay down his life as a ransom for our sins. The cup he had to drink was filled with our sins and their punishment.
What greater dishonor can be done to the Lord Jesus, than to ascribe this work to anything else, to think we can get rid of our sins by any other means? Christ is honored indeed when we go to him with our sins by faith, and say to him, “Lord, this is your work. This is why you came into the world. This is what you have undertaken to do. You call for my burden which is too heavy for me to bear.
Take it, blessed Redeemer. You offer your righteousness; that is my portion.”
Christ is honored, and the glory of mediation is ascribed to him, when we walk with him in this kind of communion.
2. This greatly endears the saints to him. It constrains them to put a due value on him, his love, his righteousness, and grace. When they make this exchange daily, then they rightly value him. Who would not love him? “I have been with the Lord Jesus,” may the poor soul say. “I have left my sins, my burden, with him; and he has given me his righteousness, with which I am going with boldness to God. I was dead, and now I am alive; for he died for me. I was cursed, and now I am blessed; for he was made a curse for me. I was troubled, but now I have peace; the chastisement for my peace was on him. I did not know what to do, nor how to relieve my sorrow; by him I have received unspeakable and glorious joy.
If I do not love him, delight in him, obey him, live to him, die for him, I am worse than the devils in hell.” The great aim of Christ in the world is to have a high place and esteem in the hearts of his people. It is to have the pre-eminence in all things, not to be shuffled among other things. He is to be all, and in all. The saints of God esteem him this way by engaging in this communion with him.
Objection. You may say, “If this is so, then why do we need to repent or amend our ways? Making this exchange with him means our sin will just go to Christ by faith anyway. And so we may sin more so that grace may grow more.”
Answer. I judge no one, but I must say that I do not understand how anyone truly acquainted with Christ could accept this objection in cold blood, unless he was under a temptation or accidental darkness. However, I am certain that this communion in itself produces quite different effects than those supposed.
1. I assume it is gospel repentance that is intended. As for legal repentance, it is born of bondage. It is full of dread, awe, terror, self-love, and shock at the presence of God. I admit that this communion takes such repentance away. It precludes it, and casts it out along with its bondage and fear. But as for gospel repentance, its nature consists in having a godly sorrow for sin, and relinquishing it. It proceeds from faith, love, and abhorrence of sin, on the account of the Father, Son, and Spirit, because of both the law and their love. It is impossible for such repentance to be hindered by this communion. I told you that the foundation of this communion is laid in a deep, serious, and daily consideration of the guilt of sin, its vileness and abomination. A sense of it is to be kept alive in the heart of everyone who would enjoy this communion with Christ. Without a sense of the guilt of our sin, we would have no value or esteem for Christ. Is it possible for someone to be a stranger to godly sorrow if he fills his heart daily with thoughts of how vile his sin is? It does not matter whether he considers it vile because of the law, love, grace, the gospel, love of life, or fear of death. He will be filled with self-abhorrence because of it. Here is the mistake made in this objection: the foundation of this communion is laid in the very thing that this objection supposes it overthrows. Communion drives us to repentance.
2. But what will we say for obedience? “If Christ is so glorified and honored by taking our sins, the more we bring to him, the more he will be glorified.” We can only suppose that this objection would not be made unless the Holy Spirit, who knows what is in a man’s heart, has made it for them, as in Romans 6:1-3. And the very same doctrine that I have delivered is found in Romans 5:18-20, where the same objection is made to it. For those who think the objection has any weight, I refer them to the answer given there by the apostle. Our obedience is necessary, notwithstanding the imputation of the righteousness of Christ. But you will ask, “How should we perform this duty? What path are we to take?”
Faith exercises itself in obedience, three ways especially: (1.) In meditations. The heart goes over its thoughts concerning sin severally and jointly. Sometimes it fixes primarily on one thing, sometimes on another, and sometimes going over the whole. Perhaps the soul mostly considers its own sinfulness, and so it fills itself with shame and self-abhorrence for it. Sometimes it is filled with thoughts of the righteousness of Christ, and with unspeakable and glorious joy on that account. Especially when grieved and burdened by negligence, or a burst of corruption, the soul goes over the whole work. It drives things to an issue with God, and then it takes up the peace that Christ has worked out for it.
(2.) In considering the promises of the gospel. The soul considers the excellence, fullness, and suitability of the righteousness of Christ, the rejection of all false righteousness, and the exchange that was made in the love of God.
(3.) In prayer. The saints go through this work of prayer day by day. All the saints have this communion with the Lord Jesus, as to their acceptance by God. This was the first thing proposed for consideration under the graces of communion.