Part 186

2. As this doctrine conveyeth the ground or groundwork, which is the Spirit, so also it worketh in the heart those three graces, faith, hope, love, all which as naturally purify the heart from wickedness as soap and nitre cleanseth the cloth. He purified ‘their hearts by faith,’ by faith in Christ’s blood. ‘And every man that hath this hope in him, purifieth himself, even as he is pure.’ And also love, you shall see what that doth if you look into the text (Acts 15:9; 1 John 3:3,4; 1 Cor 13). Now, I say, this faith groundeth itself in the blood of Christ; hope waiteth for the full enjoyments of the purchase of it in another world; and love is begot, and worketh by the love that Christ hath expressed by his death, and by the kindness he presented us with in his heart’s blood (Rom 3:24; 1 Cor 15:19; 2 Cor 5:14).

Besides, what arguments so prevailing as such as are purely gospel? To instance a few—(1.) What stronger than a free forgiveness of sins? ‘A certain man had two debtors, the one owed five hundred pence, and the other fifty; and when they had nothing to pay, he frankly forgave them both; tell me therefore which of them will love him most?’ (Luke 7:41,42,47). (2.) What stronger argument to holiness than to see that though forgiveness comes free to us, yet it cost Christ Jesus heart-blood to obtain it for us. ‘Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins.’ And this love of God in giving his Christ, and of Christ in dying for us, there is no argument stronger to prevail with a sensible and awakened sinner to judge ‘he should live to him that died for him, and rose again’ (2 Cor 5:15). (3.) What stronger argument to holiness than this: ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous?’ (1 John 2:1). Unsanctified and graceless wretches know not how to use these words of God; the hypocrites also fly in our faces because we thus urge them; but a heart that is possessed with gospel ingenuity, or, to speak more properly, that is possessed with gospel grace, and with divine considerations, cries, If it be thus, O let me never sin against God, ‘for the love of Christ constraineth me’ (2 Cor 5:14). (4.) What greater argument to holiness than to see the holy Scriptures so furnished with promises of grace and salvation by Christ, that a man can hardly cast his eye into the Bible but he espieth one or other of them? Who would not live in such a house, or be servant to such a prince, who, besides his exceeding in good conditions, hath gold and silver as common in his palace as stones are by the highway side? ‘Having, therefore, these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God’ (2 Cor 7:1). (5.) What greater argument to holiness than to have our performances, though weak and infirm from us, yet accepted of God in Jesus Christ (1 Peter 2:4-6). (6.) What greater argument to holiness than to have our soul, our body, our life, hid and secured with Christ in God? ‘Mortify therefore your members which are upon the earth, fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry’ (Col 3:1-5). (7.) What greater argument to holiness than to be made the members of the body, of the flesh, and of the bones of Jesus Christ? ‘Shall I then take the members of Christ, and make them the members of an harlot? God forbid’ (Eph 5:30; 1 Cor 6:15).

Now all these, and five times as many more, having their foundation in the love, blood, and righteousness of Christ, and operating in the soul by faith, are the great arguments unto that holiness to which is annexed eternal life. It is worth our observing, that in Acts 26:18, the inheritance belongs ‘to them which are sanctified by faith in Jesus Christ’; for all other pretences to holiness, they are but a stolen semblance of that which is true and acceptable, though it is common for even that which is counterfeit to be called by the deluded the true, and to be reckoned to be in them that are utter strangers to faith, and the holiness that comes by faith. ‘But whosoever compoundeth any like it, or whosoever putteth any of it upon a stranger, shall even be cut off from his people’ (Exo 30:23). God knoweth which is holiness that comes by faith in forgiveness of sins, and acceptance with God through Christ; and God knows which is only such feignedly; and accordingly will he deal with sinners in that great day of God Almighty.

THE SIXTH DEMONSTRATION.

SIXTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners, and obtained eternal redemption for them, is evident, because prayers are accepted of God only upon the account and for the sake of the name of Jesus Christ—‘Verily, verily, I say unto you, whatsoever ye shall ask the Father in my name, he will give it you’ (John 16:23). In my name, in the name of Jesus Christ of Nazareth, in the name of him that came into the world to save sinners, by dying for them a grievous, bloody death; in his name that hath by himself put away sin, and brought unto God acceptable righteousness for sinners; in his name. Why in his name, if he be not accepted of God? why in his name if his undertakings for us are not well-pleasing to God? But by these words, ‘in my name,’ are insinuated that his person and performances, as our undertaker, are accepted by the Father of spirits. We may not go in our own names, because we are sinners; not in the name of one another, because all are sinners. But why not in the name of an angel? Because they are not those that did undertake for us; or had they, they could not have done our work for us. ‘He putteth no trust in his saints, yea, the heavens are not clean in his sight’ (Job 4:18, 15:15). It may further be objected—

Since Jesus Christ is God, equal with the Father, and so hath naturally the same power to give us the Father, why should the Father rather than the Son be the great giver to the sinners of the world? and why may we not go to Christ in the name of the Father, as well as to the Father in the name of Christ? I say, how can these things be solved, but by considering that sin and justice put a necessity upon it that thus must our salvation be obtained. Sin and justice could not reconcile, nor could a means be found out to bring the sinner and a holy God together, but by the intercepting of the Son, who must take upon him to answer justice, and that by taking our sins from before the face of God by bloody sacrifice, not by blood of others, as the high-priests under the law—‘For every high-priest is ordained to offer gifts and sacrifices; wherefore it is of necessity that this man have somewhat also to offer’ (Heb 8:3). Which offering and sacrifice of his being able to perfect for ever them that are sanctified and set apart for eternal life, therefore the name of the person that offered—even Jesus, made of God a high-priest—is acceptable with God; yea, therefore is he made for ever, by his doing for us, the appeaser of the justice of God, and the reconciler of sinners to him. Hence it is that HIS name is that which it behoveth us to mention when we come before God, for what God hath determined in his counsels of grace to bestow upon sinners, because for his name’s sake he forgiveth them. ‘I write unto you, little children, because your sins are forgiven you for his name’s sake’ (1 John 2:12). ‘To him give all the prophets witness, that through his name, whosoever believeth in him shall receive remission of sins’ (Acts 10:43).

They therefore that would obtain the forgiveness of sins must ask it of God, through the name of Jesus; and he that shall sensibly and unfeignedly do it, he shall receive the forgiveness of them—‘Whatsoever ye shall ask the Father in my name, he will give it you.’ Hence it is evident that he hath not only paid full price to God for them, but also obtained eternal redemption for them.

And it is observable, the Lord Jesus would have his disciples make a proof of this, and promiseth that if they do, they shall experimentally find it so—‘Hitherto,’ saith he, ‘have ye asked nothing in my name: ask, and ye shall receive, that your joy may be full’ (John 16:24). As who should say, O my disciples, you have heard what I have promised to you, even that my Father shall do for you whatsoever ye shall ask him in my name. Ask now, therefore, and prove me, if I shall not make my words good: ask, I say, what you need, and see if you do not receive it to the joying of your hearts. ‘At that day ye shall ask in my name, and I say not unto you that I will pray the Father for you.’ I do not bid you ask in my name as if the Father was yet hard to be reconciled, or unwilling to accept you to mercy; my coming into the world was the design of my Father, and the effect of his love to sinners; but there is sin in you and justice in God; therefore that you to him might be reconciled, I am made of my Father mediator; wherefore ask in my name, for ‘there is none other name under heaven given among men whereby we must be saved’ (Acts 4:12). Ask in my name; love is let out to you through me; it is let out to you by me in a way of justice, which is the only secure way for you. Ask in my name, and my Father will love you—‘The Father himself loveth you, because ye have loved me, and have believed that I came out from God’ (John 16:27). My Father’s love is set first upon me, for my name is chief in his heart, and all that love me are beloved of my Father, and shall have what they need, if they ask in my name.

But, I say, what cause would there be to ask in his name more than in the name of some other, since justice was provoked by our sin, if he had not undertook to make up the difference that by sin was made betwixt justice and us? For though there be in this Jesus infinite worth, infinite righteousness, infinite merit, yet if he make not with these interest for us, we get no more benefit thereby than if there were no mediator. But this worth and merit is in him for us, for he undertook to reconcile us to God; it is therefore that his name is with God so prevailing for us poor sinners, and therefore that we ought to go to God in his name. Hence, therefore, it is evident that Jesus Christ hath paid full price to God for sinners, and obtained eternal redemption for them.

THE SEVENTH DEMONSTRATION.

SEVENTH. That Jesus Christ, by what he hath done, hath paid full price to God for sinners, &c., is evident, because we are commanded also to give God thanks in his name—‘By him, therefore, let us offer the sacrifice of praise to God continually, that is, the fruit of our lips, giving thanks to his name’ (Heb 3:15).

‘By him therefore.’ Wherefore? Because he also, that he might ‘sanctify us with his own blood, suffered without the gate’ (v 12).

He sanctified us with his blood; but why should the Father have thanks for this? Even because the Father gave him for us, that he might die to sanctify us with his blood—‘Giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light; who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son; in whom we have redemption through his blood, even the forgiveness of sins’ (Col 1:12-14). The Father is to be thanked, for the contrivance was also his; but the blood, the righteousness, or that worthiness, for the sake of which we are accepted of God, is the worthiness of his own dear Son. As it is meet, therefore, that God should have thanks, so it is necessary that he have it in his name for whose sake we indeed are accepted of him.

Let us therefore by him offer praise first for the gift of his Son, and for that we stand quit through him in his sight, and that in despite of all inward weakness, and that in despite of all outward enemies.

When the apostle had taken such a view of himself as to put himself into a maze, with an outcry also, ‘Who shall deliver me?’ he quiets himself with this sweet conclusion, ‘I thank God through Jesus Christ’ (Rom 7:24,25). He found more in the blood of Christ to save him than he found in his own corruptions to damn him; but that could not be, had he not paid full price for him, had he not obtained eternal redemption for him. And can a holy and just God require that we give thanks to him in his name, if it was not effectually done for us by him?

Further, when the apostle looks upon death and the grave, and strengtheneth them by adding to them sin and the law, saying, ‘The sting of death is sin, and the strength of sin is the law,’ he presently addeth, ‘But thanks be to God, which giveth us the victory, through Jesus Christ’ (1 Cor 15)—the victory over sin, death, and the law, the victory over these through our Lord Jesus Christ: but God hath given us the victory; but it is through our Lord Jesus Christ, through his fulfilling the law, through his destroying death, and through his bringing in everlasting righteousness. Elisha said to the king of Israel, that had it not been that he regarded the presence of Jehoshaphat, he would not look to him nor regard him (2 Kings 3:14); nor would God at all have looked to or regarded thee, but that he respected the person of Jesus Christ.

‘Let the peace of God [therefore] rule in our hearts, to the which also ye are called in one body; and be ye thankful’ (Col 3:15). The peace of God, of that we have spoken before. But how should this rule in our hearts? He by the next words directs you—‘Let the word of Christ dwell in you richly’—that is, the word that makes revelation of the death and blood of Christ, and of the peace that is made with God for you thereby.

‘Giving thanks always for all things unto God and the Father, in the name of our Lord Jesus Christ’ (Eph 5:20). For all things; for all things come to us through this name Jesus—redemption, translation, the kingdom, salvation, with all the good things wherewith we are blessed.

These are the works of God; he gave his Son, and he brings us to him, and puts us into his kingdom—that is, his true body, which Jeremiah calleth a putting among the children, and a ‘giving us a goodly heritage of the hosts of nations’ (Jer 3:19; John 6).

‘Now thanks be unto God, which always causeth us to triumph in Christ’ (2 Cor 2:14).

See here our cause of triumph is through Christ Jesus; and God causeth us through him to triumph, first and chiefly, because Christ Jesus hath done our work for us, hath pleased God for our sins, hath spoiled the powers of darkness. God gave Jesus Christ to undertake our redemption; Christ did undertake it, did engage our enemies, and spoiled them—He ‘spoiled principalities and powers, and made a show of them openly, triumphing over them’ upon the cross (Col 2:14,15). Therefore it is evident that he paid full price to God for sinners with his blood, because God commands us to give thanks to him in his name, through his name—‘And whatsoever ye do in word or deed, do all in the name of the Lord Jesus, giving thanks to God and the Father by him’ (Col 3:17).

Take this conclusion from the whole: no thanks are accepted of God that come not to him in the name of his Son; his Son must have the glory of conveying our thanks to God, because he was he that by his blood conveyeth his grace to us.

THE EIGHTH DEMONSTRATION.

EIGHTH. In the next place, that Jesus Christ, by what he hath done, hath paid full price to God for sinners, and obtained eternal redemption for them, is evident, because we are exhorted to wait for, and to expect, the full and glorious enjoyment of that eternal redemption, at the second coming of the Lord from heaven—‘Let your loins by girded about, and your lights burning; and ye yourselves like unto men that wait for their Lord,—that when he cometh and knocketh, they may open unto him immediately’ (Luke 12:35,36).

Jesus Christ hath obtained by his blood eternal redemption for us, and hath taken it up now in the heavens, is, as I have showed, preparing for us there everlasting mansions of rest; and then he will come again for us. This coming is intended in this text, and this coming we are exhorted to wait for; and that I may more fully show the truth of this demonstration, observe these following texts—

First. It is said, he shall choose our inheritance for us—‘He shall choose our inheritance for us; the excellency of Jacob whom he loved. Selah. God is gone up with a shout,’ &c. (Psa 47:4,5). These latter words intend the ascension of Jesus Christ; his ascension, when he had upon the cross made reconciliation for iniquity; his ascension into the heavens to prepare our mansions of glory for us; for our inheritance is in the heavens; our house, our hope, our mansion-house, and our incorruptible and undefiled inheritance is in heaven (2 Cor 5:1,2; Col 1:5,6; John 14:1,2; 1 Peter 1:3-5).

This is called the eternal inheritance, of which we that are called have received the promise already (Heb 9:14,15).

This inheritance, I say, he is gone to choose for us in the heavens, because by his blood he obtained it for us (Heb 9:12). And this we are commanded to wait for; but how ridiculous, yea, how great a cheat would this be, had he not by his blood obtained it for us.