Looking Unto Jesus, Book 5 · Chapter 4 – Chapter 5
CHAP. IV.
SECT. I. Of the fourth Year of Chriſt's Ministry, and generally of his Actings in that Year.
THis was the laſt year of Chriſt's miniſtry, in which were thouſands of paſſages: The Evangeliſt John relates more of Chriſt this year than in all the former; and if I ſtudied not brevity, we might dwell more on his actings for us this year, than hitherto we have done from the beginning of his miniſtry. Now it was that he was tranfigured; now it was that he inſtituted that Sacrament called the Lords Supper; now it was that after ſupper he made his farewell Sermon, rarely mixt of ſadneſs and joyes, and ſtuded with myſteries as with Emeralds; now it was, that after Sermon he bleſſed his Diſciples, and prayed for them, and then having ſung an Hymn, he went out into the Mount of Olives, where in a Garden he began his ſufferings. On theſe paſſages I had thought to have enlarged, but I ſee the Book ſwells under my hands, and now that I am drawing near Chriſt's ſufferings, I ſhall only touch one point, which hitherto I have pretermitted, and is the moſt comprehenſive of any paſſage I can touch.
Many Queſtions are about the Holineſs, or Righteouſn…ſs, or Obedience of Chriſt. As whether it belong to us? And whether it be the matter of our juſtification? And whether Chriſt was bound to obſerve the law of works as a Mediator, or only as a meer man? And whether we are not juſtified by the paſſive Righteouſneſs of Chriſt only? and ſeeing now we are diſcovering Chriſts actings in reference to our ſouls ſalvation, we cannot paſs this main buſineſs, whereof much relates to Chriſt's life, as well as to his conception, or birth, or death, or ſufferings.
SECT. II. Of the diſtinctions, or ſeveral diviſions of Chriſt's Righteouſneſs.
FOr the better underſtanding of Chriſt's Righteouſneſs, we uſually diſtinguiſh, that Chriſt's Righteouſneſs is either that righteouſneſs inherent in him, or performed by him; the righteouſneſs performed by him, is either his fulfilling the Commandments, or his ſatisfying the curſe of the Law. The ſame diſtinction is given by others in theſe terms, Chriſt's Righteouſneſs is either his original conformity, or his active and paſſive obedience unto the Law: his original conformity, is that gracious inherent diſpoſition in Chriſt from the firſt inſtant of his conception, whereby he was habitually conformable to the Law; and this original righteouſneſs anſwered for our original unrighteouſneſs; his active obedience is his doing of legal obedience unto the command, and his paſſive obedience is his ſuffering of puniſhment due unto us for our ſins.—I ſhall yet a little further enlarge this diſtinction of the righteouſneſs of Chriſt, and give it in thus; viz. The righteouſneſs of Chriſt is either negative (if I may ſo ſpeak) or poſitive; by the negative I underſtand the abſence of all ſins and vices, forbidden in the Law; by the poſitive, I mean both a preſence of all vertues, and duties, required to the perfect fulfilling of the Law, as alſo a voluntary ſuffering of the penalty, to ſatisfie the commination and curſe of the Law.
1. The negative righteouſneſs is that which we call the innocency of Chriſt: we read often in Scriptures that he was both blameleſs and ſpotleſs. 1. Blameleſs, free in himſelf from all imputation of ſin; to this purpoſe Chriſt challenged the Jews: Which of you convinceth me of ſin? John. 8.46.In all his life he was unblameable and unreproveable; and therefore now towards the end of his life he asks the people with whom he had converſed, Which of you convinceth me of ſin? 1 Pet. 1.19. Heb. 7.26.Spotleſs, free from all infection of ſin; Peter calls him a Lamb without blemiſh, and without ſpot; and Paul, an high Prieſt, Holy, Harmleſs, and Ʋndefiled; 2 Pet. 2.22.one who never did evil, nor ſpake evil; he did no ſin (ſaith the Apoſtle) neither was guile found in his mouth; one who never offended ſo much as in thought but was abſolutely and in all reſpects foreign,Heb. 4.15. with out all ſin.
2. The poſitive Righteouſneſs of Chriſt is twofold, his perfect fulfilling of all things commanded, and his perfect ſatisfying of the puniſhment threatned: The former is the holineſs of Chriſt; this alſo is twofold, the holineſs of his nature, and the holineſs of his life and converſation; the former is that we call his habitual Righteouſneſs, the latter is that we call his actual obedience. And thus much of the diſtinction of the Righteouſneſs of Chriſt.
SECT. III. Of the Holineſs of Chriſt's Nature.
NOw in the firſt place, for the holineſs of his Nature, the Pſalmiſt tells us, Thou art fairer than the Children of men, and grace is poured into thy lips. Pſal. 45.2.Which is all one with that deſcription of Chriſt by the Spouſe, My beloved is white and ruddy, Cant. 5.10.the chiefeſt of ten thouſands. As in the faireſt beauty, there is a mixture of theſe two colours, white and ruddy, ſo in Chriſt there is a gracious mixture, and compound of all the graces of the Spirit; there is in him a ſweet temper of gentleneſs, purity, righteouſneſs, meekneſs, humility; and what not? In him are hid all the treaſures of Wiſdom, and Knowledge; Col. 2.3.and I may add, of all other gifts and graces; not a grace but it was in Chriſt, and that in an higher way than in any Saint in the World; and therefore he is called fairer than all the children of men. Obſerve, There was more habitual grace in Chriſt than ever was, or is, or ſhall be in all the Elect, whether Angels or Men. He received the Spirit out of meaſure; there was in him as much as poſſibly could be in a creature, and more than in all other creatures whatſoever. As the Sun is the Prince of Stars, as the Husband is the head of the Wife, as a Lion is the King of the Beaſts, ſo is this Sun of Righteouſneſs, this Head of the Church, this Lion of the Tribe of Judah, the chiefeſt of ten thouſands; if we look at any thing in Heaven or Earth, that we obſerve as eminently fair, by that is the Lord Jeſus in reſpect of his inward beauty ſet forth in Scriptures, he is the Sun of Righteouſneſs, the bright Morning-Star, the Light of the World, the Tree of Life, the Lilly and the Roſe; fairer than all the Flowers of the Field, than all the precious Stones of the Earth, than all the Lights in the Firmament, than all the Saints and Angels in Heaven.
You will ſay, What's all this to us; Certainly much every way; the Apoſtle tells you, That the Law of the Spirit of Life which is in Jeſus Chriſt, Rom. 8.2.hath freed me from the Law of ſin & of Death; let us enquire into theſe words, the law of the Spirit of life;] the Spirit of life is here put for life, as elſe where, After three dayes & an half, Rev. 11.11.the Spirit of life coming from God ſhall enter into them. Now life is that whereby a thing acteth and moveth it ſelf, and it is the cauſe and beginning of action and motion: and this Spirit of life, or life it ſelf, being here applied to Chriſt, it is that in Chriſt which is the beginning and cauſe of all his holy actions; and what was that but his Original holineſs, or the holineſs of his humane Nature? But why is the holineſs of Chriſts nature called the Spirit of life? I anſwer, 1. Becauſe it was infuſed into his manhood by the Spirit of God, The holy Ghoſt ſhall come upon thee—therefore alſo that holy thing which ſhall be born of thee, Luke 1.35.ſhall be called the Son of God. 2. Becauſe it is a moſt exact, and abſolute, and perfect holineſs; the Scripture-phraſe ſetting out things in perfection or fulneſs, uſually adds the word Spirit unto them; as the ſpirit of pride, the Spirit of truth, and the Spirit of error; ſo then the meaning of the Spirit of life is all one with the moſt abſolute and moſt perfect purity, and holineſs of the nature of Chriſt. It is briefly, as if the Apoſtle had ſaid, the law of the Spirit of life, or the power of the moſt abſolute and perfect holineſs of the nature of Chriſt, hath freed me from the law of ſin and death; hath acquitted me from the power of my ſinful nature, and from the power of death due to me in reſpect of my ſinful and corrupt nature. We might draw from hence this concluſion, that—The benefit of Chriſt's habitual righteouſneſs infuſed at his firſt conception, is imputed to believers to their juſtification. As the obedience of his life, and the merit of his death, ſo the Holyneſs infuſed at his very conception, hath its influence into our juſtification: it is by the obedience of his life that we are accounted actually holy, and by the purity of his conception (or habitual grace) that we are accounted perſonally holy. But I muſt not ſtay here; Thus much of the Holineſs of Chriſt's Nature.
SECT. IV. Of the Holineſs of Chriſt's Life.
Rom. 5.19.2. FOr the holineſs of Chriſts life, the Apoſtle tells us, that by the obedience of one many ſhall be made righteous; here's the obedience of Chriſt, and its influence on us. 1. The obedience of Chriſt is that whereby he continued in all things written in the book of the Law to do them:Matth. 5.17. John 8.29. Acts 3.14. Obſerve, Chriſt's life was a viſible commentary on Gods Law, For proof, Think not that I am come to deſtroy the Law, or the Prophets (ſaith Chriſt) but to fulfil them. And, the Father hath not left me alone (ſaith Chriſt) for I do alwayes thoſe things that pleaſe him. Hence Chriſt in Scripture is called Holy and Juſt, and the Holy One, Acts 2.27. The moſt Holy, Dan. 9.24. by his actual holineſs Chriſt fulfilled in act every branch of the Law of God; he walked in all the Commandments of God; he performed perfectly both in thought, word, and deed whatſoever the Law of the Lord required.—I do not, cannot limit this obedience of Chriſt to this laſt year of his Miniſtry, for his whole life was a perpetual courſe of obedience, he was obedient unto death,Phil. 2.8. ſaith the Apoſtle foreign, even until his death; and yet becauſe we read moſt of his holy actings this year, and that this was the year wherein both his active and paſſive obedience did moſt eminently ſhine, and break forth; the year wherein he drew up all the diſperſions of his precepts, and caſt them into actions, as into ſums total; therefore now I handle it, and I ſhall make it out by the paſſages following, only in this one year. As—
1. Now he diſcovered his charity in feeding the hungry, as at once five thouſand men with five Loaves and two Fiſhes, John 6.9, 10, 11.John 6.9, 10, 11. and at another time four thouſand men with ſeven Loaves, and a few ſmall Fiſhes, Matth. 15.32.Matth. 15.32.
2. Now he diſcovered his ſelf-denial, and contempt of the World, in flying the offers of a Kingdom; when the people were convinc'd that he was the Meſſiah from that miracle of feeding five thouſand men with five Loaves, preſently they would needs make him a King; but he that left his Fathers Kingdom for us, he fled from the offers of a Crown and Kingdom from them,John 6.15. as from an enemy, When Jeſus perceived that they would come and take him by force, to make him a King, he departed again into a Mountain himſelf alone.
3. Now he diſcovered his mercy, in healing the Womans Daughter that had an unclean ſpirit;Mar. 7.26, 27. the Woman was a Greek, a Syrophenician by Nation; and in that reſpect Chriſt called her a Dog, and yet Chriſt gave her the deſire of her ſoul: O the rich mercy of Chriſt, that he would admit a Dog to his Kingdom! O grace! O mercy! that Chriſt ſhould black his fair hands in waſhing foul and defiled Dogs! what a motion of free mercy was this, that Chriſt ſhould lay his fair, ſpotleſs, and chaſt love, upon the black, defiled, and whoriſh ſouls? O what a favour, that Chriſt maketh the Leopard and Ethiopian white for Heaven?
Matth. 16.19.4. Now he diſcovered his bounty, in giving the Keyes of the Kingdom of Heaven to his Apoſtles, and to their Succeſſors; this was a power which he had never communicated before; it was a gift greater than the great Charter of Nature, and the Donative of the whole Creation. Indeed at firſt God gave unto man a dominion over the Fiſh of the Sea, Gen. 1.26.and over the Fowl of the Air, and over the Cattel, and over the Earth; but till now Heaven it ſelf was never ſubordinate to humane Miniſtration; herein was the acting of Chriſt's bounty, he gives unto his Miniſters the Keys of Heaven, that Whatſoever they ſhall bind on Earth, ſhall be bound in Heaven, and whatſoever they ſhall looſe on Earth, ſhall be looſed in Heaven.
5. Now he diſcovered his patience, in ſuffering all injuries; from hence forward to the death of Jeſus, we muſt reckon his dayes like the Vigils, or Eves of his Paſſion; for now he began, and often did ingeminate thoſe ſad predictions of the uſage he ſhould ſhortly find,Matth. 16.21. that he ſhould be rejected of the Elders, and chief Prieſts, and Scribes, and ſuffer many things at Jeruſalem, and be killed, and be raiſed up the third day, and in the mean time he ſuffers both in word and deed; they call him a Glutton, a Drunkard, a Deceiver, a Sinner, a Mad-Man, a Samaritan, and one poſſed with a Devil; ſometimes they take up ſtones to ſtone him, and ſometimes they lead him to an Hill, thinking to throw him down headlong, and all this he ſuffereth with patience; yea with much patience he poſſeſſeth his ſoul.
6. Now he diſcovered his glory, in being transfigured on the Mount; however the Perſon of Chriſt was uſually depreſſed with poverty, diſgrace, ignominy; ſo that neither Jews nor Gentiles, nor the Apoſtles themſelves could at firſt diſcern the brightneſs of his Divinity; yet now Chriſt gave an excellent probation of that great Glory, which in due time muſt be revealed to all the Saints; For taking with him Peter, James and John, Luke 9.28, 29, 30, 31.he went up into the Mountain to pray, and while he prayed, he was transfigured before them, and his face did ſhine like the Sun, and his garments were white and gliſtering, and there appeared talking with him Moſes and Elias, ſpeaking of the deceaſe which he ſhould accompliſh at Jeruſalem; the embaſſie of Chriſts death was delivered in forms of Glory, that ſo the excellency of the reward might be repreſented together with the ſharpneſs of his ſufferings. Now if ever, whiles he was upon Earth, was the beauty of Chriſt ſeen at height, Peter ſaw it; and was ſo raviſhed at the ſight, that he talked he knew not what. In reſpect of this glorious beauty, his face is ſaid to ſhine like the Sun. I cannot think, but his ſhine exceeded Sun, and Moon, and Stars; but the Sun is the brighteſt thing we know, and therefore it is ſpoken to our capacity; Here's one ſtrain of exaltation, though moſtly all Chriſt's life was a ſtate of humiliation; it learns us to be content with, yea to expect moſt humiliation, little exaltation here; we may have a taſte, but no continued comforts till we come to Heaven.
7. Now he diſcovered his meekneſs in riding upon an Aſs, and a colt the foal of an Aſs; which was according to the Propheſie, Behold thy King cometh unto thee meek; Math. 21.5.and eſpecially in rebuking the furious, intemperate zeal of James and John, who would fain have called for fire from Heaven to have conſumed the Inhabitants of a little Village, who refuſed to give Chriſt entertainment. Ah, ſaith Chriſt,Luke 9.55. Ye know not of what ſpirits ye are of: q. d. you muſt learn to diſtinguiſh the ſpirit of Chriſtianity, from the ſpirit of Elias; why, Chriſt came with a purpoſe to ſeek and to ſave mens lives, Ver. 56.and not to deſtroy them: it were raſhneſs indeed to ſlay a man on ſome light diſpleaſure, whoſe redemption coſt the effuſion of the deareſt heart-blood of the Son of God. See here the meekneſs of Chriſt, in oppoſition to the fury and anger of his own Diſciples.
8. Now he diſcovered his pity and compaſſion, in weeping over Jeruſalem; Luke 19.41, 42.And when he was come near, he beheld the City, and wept over it, ſaying, if thou hadſt known, even thou, &c. We read of Joſeph, Gen. 43.30. Gen. 45.1.that there was in him ſuch a brotherly and natural compaſſion, that his bowels yearned upon his Brethren, and he could not refrain himſelf before all them that ſtood by him: his love was like an hot Furnace: now Jeſus Chriſt hath the ſame heart and bowels of a man; and I conceive as Chriſt was a man void of ſin, ſo the acts of natural vertues (as to pity the afflicted, to compaſſionate the diſtreſſed) were ſtronger in him than poſſibly they could be in any other man; ſin blunteth natural faculties, eſpecially ſuch as incline to laudable and good acts, as to love, and pity, and compaſſionate, the miſerable; in this reſpect Joſeph was nothing to Chriſt; when Chriſt ſaw Jeruſalem, he wept, and wept; his compaſſion ſtrangled, and encloſed within him, it muſt needs break out; it may be in ſome meaſure it eaſed Chriſt's mind, that his bowels of mercy found a vent; we read that pity kept within Gods bowels, pains his very heart; ſo that it muſt needs come out, Mine heart is turned within me, Hoſ. 11.8.my repentings are kindled together.
9. Now he diſcovered his humility, in waſhing his Diſciples feet; Supper being ended, Joh. 13.4, 5.he laid aſide his garments, and took a towel, and girded himſelf, and poured water into a baſon, and began to waſh his Diſciples feet, and to wipe them with the towel wherewith he was girded. In this ceremony, and in the diſcourſes following he inſtructs them in the Doctrine of humility; yea, he imprints the leſſon in laſting Characters, by making it ſymbolical. But why would he waſh their feet, rather than their hands, or heads? I anſwer, it is probable on this account, that he might have the opportunity of a more humble poſture. See how he layes every thing aſide, that he might ſerve his ſervants; Heaven ſtoops to Earth, on abiſs calls one another, the miſeries of man which were next to infinite, are excelled by a mercy equal to the immenſity of God. It is ſtoried of one Guericus, that upon the conſideration of this humility of Chriſt in waſhing his Diſciples feet, he cried out, Thou haſt overcome me, O Lord, thou haſt overcome my pride, this example hath maſtered me.
10. Now he diſcovered his obedience to his Father, in preaching the Goſpel up and down. He foreſaw that the night drew on in which no man could work, and therefore now he haſtned to do his Fathers buſineſs, now he pours out whole Cataracts of holy Leſſons; and ſtill the people drew water from this Fountain, which ſtreamed out in continual emanations; he added wave to wave, and line to line, and precept to precept; and at laſt he gave them his farewel Sermon, which is the moſt ſpiritual and comfortable piece that ever was uttered, it comprehends the intentions of his departure to prepare places for his Saints in Heaven; and in the mean while he would ſend them the holy Ghoſt, to ſupply his room, to furniſh them with proportionable comforts, to enable them with gifts, to lead them into all truth, and to abide with them for ever. In concluſion of all, he gave them his bleſſing, and prayed for them, and then having ſung an hymn, he goes away and prepares for his ſufferings.
Rom. 5.19.2. Hitherto of the obedience of Chriſt; what was it but a viſible commentary of Gods Law? but now for its influence on us, By the obedience of one, many ſhall be made righteous. Obſerve, The righteouſneſs of the Law fulfilled, and fully accompliſhed in the perſon of Chriſt, is as truly ours, if we believe in Chriſt, as if it were in our ſelves, or as if the Law had been fulfilled in our own perſons. Rom. 10.4.Thus Chriſt is the end of the Law (ſaith the Apoſtle) for righteouſneſs to every one that believeth. Chriſt hath not only determined, and put an end to the Ceremonial Law, but he is alſo the end of the moral Law, he hath perfectly in his own perſon accompliſhed the Moral Law, and that not for himſelf, but for righteouſneſs to every one that truly believes in him.Rom. 8.4. And God ſent his Son— that the righteouſneſs of the Law might be fulfilled in us: Theſe words in us] much trouble Interpreters, for though we believe, yet are we imperfectly holy, how then ſhould the Law be fulfilled in us? But 'tis anſwered, that the righteouſneſs of the Law is fulfilled in us, not by inheſion, or ſanctification, but by imputation, and application; (i.e.) in our nature which Chriſt took upon him; it was in Chriſt, and is imputed unto us, and ſo the righteouſneſs of the Law is fulfilled in us. It is well obſerved of Beza, that the Apoſtle ſaith not, That the Righteouſneſs of the Law might be fulfilled by us, or of us, or by any Righteouſneſs inherent in our own perſons, but in us becauſe it is to be found in Chriſt, whoſe members we are, who walk not after the Fleſh, but after the Spirit. The point is ſweet, but I cannot ſtay on it. In reference to what I have ſpoken of the righteouſneſs of Chriſt, habitual and actual, a great controverſie is riſen in our dayes; of which in the next Section.
SECT. V. Of the great controverſie, whether we are not juſtified by the paſſive righteouſneſs of Chriſt only, without any conſideration had to the righteouſneſs of Chriſt either inherent in him, or performed by him.
FOr my part I am for the negative, upon theſe well known grounds.
Argu. 1 1. By what alone the Law is not fully ſatisfied, by that alone we are not juſtified; but by the paſſive obedience of Chriſt alone, the Law is not fully ſatisfied, therefore by his paſſive obedience only we are not juſtified. Thus far I grant that the Law is fully ſatisfied by his paſſive obedience in reſpect of the penalty therein threatned, but not in reſpect of the Commandment for the obtaining of the bleſſedneſs therein promiſed; and the righteouſneſs of the Law is thus deſcribed,Rom. 10.5. that the man which doth theſe things ſhall live by them.
Againſt this are divers exceptions of the Adverſaries. As, 1. That the Law is ſatisfied either by doing that which is commanded, or by ſufferring the puniſhment which is threatned. Anſw. It is true in reſpect of the penal Statutes of men, but not in reſpect of the Commandments of God, in which there is not only a penalty threatned, but a bleſſedneſs promiſed: if man had continued in his integrity, the Law might have been ſatisfied by obedience only; but being fallen into a ſtate of diſobedience, two things are neceſſarily required to the fulfilling of the Law, (i.e.) the bearing of the penalty, and the performing of the Command; the one to eſcape Hell, and the other to obtain Heaven. 2. They except that whoſoever are freed from Hell, are alſo admitted to Heaven. Anſw. The reaſon thereof is becauſe Chriſt who did bear the puniſhment to free us from Hell, did alſo fulfil the Commands to bring us to Heaven; but howſoever theſe two benefits of Chriſt do alwayes concur in the party juſtified, as the cauſes thereof concurred in Chriſt, who not only did both obey and ſuffer, but in obeying ſuffered, and in ſuffering obeyed; yet both the cauſes between themſelves, and the effects between themſelves, are carefully to be diſtinguiſhed; for as it is one thing to obey the Commandment, and another thing to ſuffer the puniſhment; ſo it is one thing to be freed from Hell by Chriſt his ſuffering the penalty, and another thing to be intitled to Heaven, by Chriſt his fulfilling the Commandments. 3. They except, that God is a moſt free Agent, and therefore he may if he will, juſtifie men by the paſſive righteouſneſs of Chriſt only, without fulfilling of the Law. Anſw. What God may do, if he will, I will not diſpute; but ſure I am, that he juſtifieth men according to his will revealed in his Word; and there we find, that as we are juſtified from our ſins by the Blood of Chriſt, ſo alſo we are made juſt by the active (though not only by the active) obedience of Chriſt; For as by one mans diſobedience many were made ſinners, ſo by the obedience of one ſhall many be made righteous. And if when we were enemies, Rom. 5.19.we were reconciled to God by the death of his Son, much more being reconciled we ſhall be ſaved by his life: Rom. 5.10.by his life which he lived before his death, and by his life which he lived, and doth live after his death; by the acts of his life before his death meritoriouſly, and by the acts of his life after his death (as by his reſurrection, aſcenſion, ſeſſion, and interceſſion) effectually. Chriſt is made unto us of God (ſaith the Apoſtle) both redemption and righteouſneſs: redemption to deliver us from ſin;1 Cor. 1.30. Dan. 9.24. and righteouſneſs to bring in everlaſting righteouſneſs. 4. They except, that if we are juſtified by Chriſt his fulfilling the Law, then we are juſtified by a legal righteouſneſs, but we are not juſtified by a legal righteouſneſs, but by ſuch a righteouſneſs as without the Law is revealed in the Goſpel. Anſw. The ſame righteouſneſs by which we are juſtified, is both legal and evangelical in divers reſpects; legal in reſpect of Chriſt, who being made under the Law, that he might redeem us who were under the Law, perfectly fulfilled the Law for us; and evangelical in reſpect of us unto whom his fulfilling of the Law is imputed. And herein ſtands both the agreement and difference betwixt the Law and the Goſpel; the agreement, in that both require the perfect fulfilling of the Law unto juſtification; the difference, in that the Law requireth perfect obedience to be performed in our own perſons; but the Goſpel accepts of perfect obedience perfomed by Chriſt our ſurety, and imputed to us; and ſo it is all one as if it had been performed in our own perſons.
2. If Chriſt by his conformity to the Law fulfilled the Law for us, then are we juſtified by his habitual and actual righteouſneſs, and not meerly by his paſſive; but Chriſt by his conformity to the Law, fulfilled the Law for us; for ſo we read, He was born for us, Luke 2.11.Luke 2.11. He was made ſubject to the Law for us, Gal. 4.4, 5.Gal. 4.4, 5. and for our ſakes he ſanctified himſelf, John 17.19.John 17.19. and for our ſakes he did the Will of God, Then ſaid I, loe I come to do thy will O God; by the which Will we are ſanctified, Heb. 10.7, 10.Heb. 10.7, 10.
Againſt this are divers exceptions: As, 1. That Chriſt obeyed the Law, or conformed to the Law (as need was) for himſelf, Chriſt (ſay they) as he was a man, was bound to obey the Law for himſelf. Anſw. This Aſſertion detracts from the merit of his obedience, and from the dignity of his Perſon. 1. From his merit, for if his obedience were of duty, then it were not†Debitum non eſt meritum. meritorious, Luke 17.10. and if this be true, then have we no title to Heaven. 2. From the dignity of his Perſon, as if he needed either to obey for himſelf, or by his obedience were any way bettered in himſelf. O that theſe men would remember that the Perſon who did obey the Law was, and is, not only man, but God alſo; Chriſt fulfilled the Law not only as man, but as God-man, Mediator; and therefore as his blood was Gods blood, ſo his obedience was the obedience of God, Who being in the form of God, thought it no robbery to be equal with God—And being found in faſhion as a man, he humbled himſelf, and became obedient unto death, Acts 20.28. Phil. 2.6, 8.or until death. We find him here God-man; and from hence we conclude, that all the legal actions of Chriſt from his Incarnation to his Paſſion incluſively, were the actions of Chriſt God-man, Mediator, and Surety for us in a way of covenant; and conſequently they were not performed of duty, nor for himſelf. 2. They except, that if Chriſt obeyed the Law for us, that by his obedience we might be juſtified, then ſhall not we our ſelves need to obey the Law; but the Conſequent is abſurd, therefore the Antecedent. Anſw. We need not to obey the Law to that end, that we may be juſtified thereby, for this is impoſſible to us by reaſon of the fleſh, and therefore our Saviour fulfilled it for us; and yet it follows not but that we may endeavour to obey the Law for other ends; as to glorifie God, to obey his Will, to teſtifie our thankfulneſs, to edifie our Brethren, to aſſure our ſelves of our juſtification, and ſo to make our calling and election ſure: in this Study and Practice of Piety conſiſteth our new obedience, which we muſt therefore be careful to perform, though Chriſt as to juſtification hath performed it for us. 3. They except, that if Chriſt by his active obedience fulfilled the Law for us, and that ſo we are juſtified from all kind of ſin both original and actual, then Chriſt's ſuffering was in vain. Anſw. Chriſt's active obedience is an eſſential part of our juſtification, but not all our juſtification; the material cauſe of our juſtification is the whole courſe of the active and paſſive obedience of Chriſt, together with his original righteouſneſs, or habitual conformity unto the Law; I ſay together with his original righteouſneſs, becauſe many Authors expreſs no more, but only Chriſt's active and paſſive obedience; but they are to be underſtood, as aſſerting his original righteouſneſs implicitely, the act preſuppoſing the habit. And here obſerve the difference betwixt the Law in caſe of innocency, and the Law in caſe of ſin; the Law in caſe of innocency required only doing, but the Law in caſe of ſin cannot be ſatisfied without doing and ſuffering, Gal. 3.10. Gen. 2.17. Original juſtice and active obedience was ſufficient to juſtifie man in his innocency, but not to juſtifie man fallen; and therefore we do not ſeparate theſe, the original, the actual, and the paſſive righteouſneſs of Chriſt, as to the matter of juſtification, but we imply all.
Argu. 3 3. We read in Scripture of two parts of juſtification, viz. the abſolving of a believing ſinner from the guilt of ſin, and death; and the accepting of a believing ſinner as righteous unto life. The former is wrought by the ſufferings of Chriſt imputed as a full ſatisfaction for ſin, the other by imputation of Chriſt's perfect obedience, as a ſufficient merit of eternal life; by the former we are freed from Hell, by the latter we are entitled to the Kingdom of Heaven,Rom. 5.9, 19. of them both the Apoſtle ſpeaks, We are juſtified by his blood, Rom. 5.9. and we are made righteous by his obedience, Rom. 5.19.— Our Adverſaries deny theſe two parts of juſtification, ſaying that it conſiſts wholly in remiſſion of ſin. But we reply in every mutation, though it be but relative, we muſt of neceſſity acknowledge two terms, terminum a quo, & terminum ad quem, the denomination being commonly taken from the latter: as in juſtification there is a motion or mutation from ſin to juſtice, (from which term juſtification hath its name) from a ſtate of death and damnation, to a ſtate of life and ſalvation; but if juſtification be nothing elſe but bare remiſſion of ſins, then is there in it only a not imputing of ſin, but no acceptation as righteous; a freedom from Hell, but no title to Heaven.—They ſay indeed, that to whom ſin is not imputed, to them righteouſneſs is imputed; and we grant that theſe things do alwayes concurr; but yet they are not to be confounded, for they differ in themſelves, and in their cauſes, and in their effects. 1. In themſelves; for it is one thing to be acquitted from the guilt of ſin, and another thing to be made righteous, as we ſee daily in the pardon of Malefactors. 2. In their cauſes, for the remiſſion of ſin is to be attributed to Chriſt's ſatisfactory ſufferings, and acceptation as righteous unto life to Chriſt's meritorious obedience. 3. In their effects, for by remiſſion of ſin we are freed from Hell, and by imputation of Chriſt's obedience we have right unto Heaven. I will not deny but that to Chriſt's habitual and actual righteouſneſs is ſometimes attributed freedom from Sin and Hell, as in Rom. 8.2.Rom. 8.2. The Law of the Spirit of life which is in Chriſt Jeſus hath made me free from the Law of Sin and Death; and on the contrary ſide to Chrſt's paſſive obedience is ſometimes attributed a right unto Heaven, as in Heb. 9.15.Heb. 9.15. That by means of his death,—they which are called might receive the promiſe of eternal inheritance; but ſuch places as theſe, are to be underſtood by a Synechdoche, which puts only one part of Chriſt's obedience for the whole obedience of Chriſt. But I muſt recal my ſelf, my deſign in this work was not for controverſies; I leave that to others; See Downham, Burges, Norton, &c. for my part I am ſure I have before me a more edifying work, which is to take a view of this Jeſus, not only for intellection, but for devotion, and for the ſtirring up of our affections.
Thus far I have held forth Jeſus in his life, or during the time of his Miniſtry, till the laſt Paſſover,John 13.1. and now was it that Jeſus knew his hour was come, and that he ſhould depart out of this World unto the Father; but of that hereafter; our next buſineſs is to direct you in the Art or Myſtery, how we are to look unto Jeſus in reſpect of his Life.