Of Communion with God, Part 2 · Chapter 6
CHAP. VI.
1. Of Communion with Christ in purchased Grace: Purchased Grace considered in respect of its rise and fountaine. The first rise of it, in the Obedience of Christ: Obedience Properly ascribed to Christ: Two ways considered: what it was, and wherin it did consist. Of his Obedience to the Law in Generall: Of the Law of the Mediator: His habituall Righteousnesse how necessary, as also his obedience to the Law of the Mediatour. Of his actuall obedience or active Righteousnesse. All Christs obedience performed as he was mediatour. His active obedience for us. This proved at large: Gal. 4. 4, 5. Rom. 5. 19. Phil. 3. 19. Zach. 3. 3, 4, 5. One Objection removed. Considerations of Christs active Righteousnesse closed. Of the Death of Christ, and its influence into our Acceptation with God: A price: Redemption what it is. A Sacrifice: Attonement made thereby: A punishment: satisfaction thereby. The intercession of Christ: with its influence into our Acceptation with God.
OUR processe is now to Communion with Christ, in §. 1 Purchased Grace: as it was before proposed. That we may know him, and the Power of his Resurrection and the Fellowship of his suffering, and be made conformable to his death: Phil. 3. 10.
By Purcased grace I understand all that Righteousnesse, and Grace which Christ hath procured, or wrought out for us, or doth by any meanes make us partakers of, or bestowes on us for our benefit, by any thing that he hath done, or suffered, or by any thing he continueth to doe as Mediatour.
The first may be considered two ways.
1. In respect of the Rise and Fountaine of it.
2. Of its nature, or wherein it consisteth.
1. It hath a threefold Rise, Spring, or Causality in Christ.
1. The Obedience of his Life.
2. The Suffering of his Death.
3. His continued Intercession. All the Actions of Christ as Mediatour, leading to the Communication of Grace unto us; may be either referred to these heads, or to some things that are subservient to them, or consequents of them.
For the nature of this Grace wherin we have Communion with Christ flowing from these heads and fountaines, it may §. 2 be referred to these three.
1. Grace of Justification or acceptation with God, which makes a relative change in us, as a state and condition.
2. Grace of Sanctification or Holinesse before God, which makes a reall change in us, as to principle and operation.
3. Grace of Priviledge, which is mixed, as we shall shew, if I goe forth to the handling thereof.
Now that we have Communion with Christ in this purchased §. 3 Grace, is evident on this single consideration; that there is almost nothing that Christ hath done, which is a spring of that Grace whereof we speake, but we are said to doe it with him. We are Crucifyed with him Gal. 2. 20. we are dead with him: 2 Tim. 2. 11. Col. 3. 3. and buried with him: Rom. 6. 4. Col. 2. 12. we are quickned together with him: Col. 2. 13. risen with him: Col. 3. 1. He hath quickned us together with Christ and hath raised us up together, and made us sit together in Heavenly places, Ephes. 2. 5, 6. In the actings of Christ, there is by vertue of the compact between him as Mediatour and the Father, such an assured foundation laid of the communication of the fruites of those actings, unto those in whose stead he performed them, that they are said, in the participation of those fruites, to have done the same things with him. The life and power of which truth, we may have occasion hereafter to inquire into.
The first fountaine and spring of this Grace wherein we have §. 4 our Communion with Christ, is first to be considered: and that is the Obedience of his life cōcerning which it must be declared,
1. What it is that is intended thereby; & wherein it consisteth.
2. What influence it hath into the Grace, whereof we speake.
To the handling of this, I shall only premise this Observation: namely; that in the order of procurement, the Life of Christ, (as was necessary:) precedeth his death, and therefore we shall handle it in the first place: But in the order of Application, the Benefits of his death are bestowed on us, antecedently in the nature of the things themselves, unto those of his life; as will appeare, and that necessarily from the state and condiwherein we are.
1. By the Obedience of the life of Christ, I intend the universall §. 5 Conformity of the Lord Jesus Christ, as he was, or is in his being Mediator, to the whole will of God; and his compleat actuall fullfilling of the whole of every Law of God, or doing of all, that God in them required. He might have been perfectly holy by obedience to the Law of Creation, the Morall Law, as the Angells were: neither could any more as a man walking with God Vox haec foreign, latissime sumitur, ita ut significet non modo foreign, sed & quicquid ullam aequi atque beni habet rationem: nam lex Mosis de hoc baptismo nihil praescripserat. Grot. Per foreign Chritus hic non designat Justitiam legalem, sed ut ita loqui liceat personalem; foreign personae, & foreign muneri. Walae. foreign: Clem.be required of him. But he submitted himselfe also to every Law or Ordinance that was introduced upon the occasion of sinne, which on his own account He could not be subject to; it becomming him to fullfill ALL RIGHTEOUSNESSE; Math. 3. 15. as he spake in reference to a newly instituted Ceremony.
That Obedience is properly ascribed unto Jesus Christ, as §. 6 Mediatour, the Scripture is witnesse, both as to name and thing. Heb. 5. 8. Though he were a Son yet learned he obedience &c. yea he was obedient in his sufferings, and it was that which gave life to his death: Phil. 2. 8. He was obedient to death; for therein, He did make his soule an offering for sinne. Isa. 53. 10. or His soule made an offering for sinne as it is interpreted v. 12. He powred out his soule to death, or his soule poured out its selfe unto death. And He not only Sanctifyed himselfe to be an offering, Joh. 17. 9. But he also offered up himselfe, Heb. 9. 14. an offering of a sweet savour to God: Ephes. 5. 2. Hence as to the whole of his worke, He is called the Father's Servant, Isa. 42. 1. and v. 19. And He professes of himselfe that he came into the world, to doe the will of God, the will of him that sent him; for which he manifests his great readinesse, Heb. 10. 7. all which evince his obedience. But I suppose I need not insist on the proofe of this, that Christ in the worke of mediation, and as Mediatour, was obedient and did what He did, willingly and cheerfully in obedience to God.
Now this obedience of Christ may be considered two ways, §. 4
1. As to the Habituall root and fountaine of it.
2. As to the Actuall parts or duties of it.
1. The Habituall Righteousnesse of Christ: as Mediator in his humane nature, was the absolute, compleat, exact conformity of the Soule of Christ, to the will, minde or Law of God; or his perfect De Angelis loquitur, qui si cum Deo conferantur, aut si eos secum Deus conferat, non habens rationem eorum quae in illis posuit, & dotium ac donorum quae in illos contulit, & quibus eos exornavit & illustravit, inveniat eos stolidos. Sane quicquid habent Angeli a Deo habent. Mercer. in loc.habitually inherent Righteousnesse. This he had necessarily from the Grace of Union, from whence it is, that, that which was borne of the Uirgin was an Holy thing, Luk. 1. 35. It was I say necessary consequentially that it should be so; though the effecting of it were by the free operations of the Spirit. Luk. 2. 52. He had an All-fullnesse of Grace on all accounts. This the Apostle describes Heb. 7. 26. Such an high Priest became us, Holy, harmelesse, undefiled, separate from sinners. Every way separate and distant from sinne and sinners he was to be. Whence he is called the Lambe of God without spot or blemish, 1 Pet. 1. 19. This habituall Holinesse of Christ was inconceivably above that of the Angells. He who chargeth his Angells with folly Job. 4. 18. who putteth no trust in his Saints, and in whose sight the Heavens (or their inhabitants) are not cleane, ch. 15. 15. allways embraceth him in his bosome, and is allways well pleased with him, Math. 3. 17. And the reason of this is, because every other creature though never so holy, hath the spirit of God by measure; but he was not given to Christ by measure, Joh. 3. 34. and that because it pleased him, that in him all fullnesse should dwell. Col. 1. 19. This habituall grace of Christ, though not absolutely infinite, yet in respect of any other creature, it is as the water of the Sea, to the water of a pond or poole. All other creatures are depressed from perfection by this, that they subsist in a created, dependent being, and so have the fountaine of what is communicated to them, without them. But the humane nature of Christ subsists in the person of the Son of God, and so hath the bottome and fountaine of its holinesse, in the stricktest unity with it selfe.
2. The Actuall Obedience of Christ, (as was said) was §. 8 his willing, cheerfull, obedientiall performance of every thing, duty, or command, that God by vertue of any Law, whereto we were subject and obnoxious, did require; and moreover to the peculiar Law of the Mediatour: Hereof then are two parts,
1. That whatever was required of us by vertue of any Law, that he did and fullfiled. Whatever was required of us, by the §. 9 Law of nature in our state of innocency, whatever kind of duty was added by morally positive, or ceremoniall institutions, whatever is required of us in way of Obedience to Righteous Judiciall Lawes, He did it all. Hence he is said to be made under the Law: Gal. 4. 4. subject or obnoxious to it, to all the precepts or commands of it. So Math. 3. 15. He said, it became him to Fuit legis servituri subjectus, ut eam implendo nos ab ea redimeret, & ab ejus servitute. Bez.fullfill all Righteousnesse, foreign, all manner of Righteousnesse whatever; that is every thing that God required, as is evident from the application of that generall axiome to the baptisme of John. I shall not need for this to goe to particular instances, in the duties of the Law of nature, to God and his parents: of morally positive in the Sabath, and other acts of worship; of the Ceremoniall Law, in Circumcision, and observation of all the rites of the Judaicall Church; of the Judiciall, in paying tribute to Governours. It will suffice I presume that on the one hand He did no sinne, neither was guile found in his mouth, and on the other, that He fullfilled all Righteousnesse, and thereupon the Father was allways well pleased with him: This was that which he owned of himselfe, that He came to doe the will of God, and he did it.
2. There was a peculiar Law of the Mediator, which respected himselfe meerely, and contained all those acts and duties of his, §. 10. Propriū objectum obedientiae est praeceptum tacitum vel expressum, id est, voluntas superioris quocunque modo innotescat. Thom. 2. 2. q. 2. 5. Deut. 18. 18. Act. 3. 22. Joh. 12. 49. chap. 14. 31. Joh. 6. 38. Joh, 5. 30.which are not for our imitation. So that obedience which He shewed in dying, was peculiarly to this Law: Joh. 10. 18. I have power to lay down my life. This commandement have I received of my Father. As Mediator, He received this peculiar command of his Father, that he should lay downe his life, and take it againe, and He was obedient thereunto. Hence we say, He, who is Mediator, did some things meerely as a man subject to the Law of God in generall, so He pray'd for his persecutors, those that put him to death, Luk. 23. 24. some things as Mediator; so He pray'd for his Elect only, Joh. 17. 9. There were not worse in the world really and evidently, then many of them that crucified him; yet as a man subject to the Law, he forgave them and prayed for them. When he prayed as Mediator, his Father allwaies heard him and answered him, Joh. 11. 41. and in the other Prayers, He was accepted as one exactly performing his duty.
This then is the Obedience of Christ, which was the first thing §. 11 proposed to be considered. The next is, that it hath an influence into the Grace of which we speake, wherein we hold communion with him, namely our free Acceptation with God: what that influence is, must also follow in its order.
1. For his habituall Righteousnesse, I shall only propose it under these two considerations:
1. That upon this supposition, that it was needfull that we should have a Mediator that was God and Man in one person, as it could not otherwise be, it must needs be, that He must be so holy. For all though there be but one primary necessary effect of the Hypostaticall union, which is the subsistence of the humane nature in the person of the Sonne of God, yet that He that was so united to him, should be an holy thing, compleatly holy; was necessary also; of which before.
2. That the Relation which this Righteousnesse of Christ hath to the Grace we receive from him, is only this, that thereby, he was foreign, fit to doe all that He had to doe for us. This is the intendment of the Apostle, Heb. 7. 26. such an one became us: it was needfull He should be such an one, that he might doe what he had to doe. And the Reasons hereof are two.
1. Had he not been compleatly furnished with habituall Grace, He could never have actually fullfilled the Righteousnesse, which was required at his hands. It was therein that he was able to doe all that he did. So himselfe lays down the presence of the Spirit with him as the bottome and foundation of his going foth to his worke: Isa. 61, 1.Praecipitur Levit. 22. 20. ne offeratur pecus in quo sit. foreign mum: id est corporis vitium: a foreign efficitur foreign culpa: unde Christus dicitur foreign: inculpatus: opponitur autem foreign, hoc est integrum.? ibid. v 19. & sic Exod. 12. 5. praecipitur de agno paschali, ut sit foreign, id est integer, omnis scilicet vitii expers. Idem praecipitur de agnis jugis sacrificii: Namb, 28. 3. quo ipsa nimirum sanctitas Christi tanquam victimae praefiguratae sunt Piscat. in 1 Pet. 1. 19.
2. He could not have been a compleat and perfect Sacrifice, nor have answered all the 'types & figures of him, that were compleat and without blemish: but now Christ having this Habituall Righteousnesse, if he had never yeilded any continued obedience to the Law actively, but had suffered as soon after his Incarnation, as Adam sinned after his Creation, He had been a fit Sacrifice and Offering, and therefore doubtlesse his following Obedience, hath another use besides to fit him for an Oblation, for which he was most fit without it.
2. For Christs obedience to the Law of Mediation, wherein it is not coincident with his passive obedience as they speake (for I §. 12 know that expression is improper) it was that which was requisite for the discharging of his Office, and is not imputed unto us, as though we had done it, though the foreign and fruits of it are; but is of the nature of his Intercession; whereby He provides the good things we stand in need of, at least subserviently to his Oblation and Intercession: of which more afterwards.
3. About his Actuall fulfilling of the Law, or doing all things that of us are required, there is some doubt and question: and §. 13 about it there are three severall opinions.
1. That this Active Obedience of Christ, hath no farther influence into our Justification and Acceptation with God, but as it was preparatory to his blood shedding and oblation, which is the sole cause of our Justification, the whole Righteousnesse which is imputed to us, arising from thence.
2. That it may be considered two waies, 1. As it is purely obedience, & so it hath no other state, but that before mentioned. 2. As it was accomplished with suffering, and joyn'd with it, as it was part of his humiliation, so it is imputed to us, or is part of that, upon the account whereof, we are justified.
3. That this obedience of Christ being done for us, is reckoned graciously of God, unto us, and upon the account thereof, are we accepted as Righteous before him. My intendment is not to handle this difference in the way of a controversy, but to give such an understanding of the whole, as may speedily be reduced to the practice of Godlinesse and consolation: and this I shall doe in the ensuing Observations.
1. That the Obedience that Christ yeelded to the Law in §. 14 generall, is not only to the peculiar law of the Mediator, though he yeilded it as Mediator. He was incarnate as Mediator, Heb. 2. 14. & Gal. 4. 4. And all He afterwards did, it was as our Mediator: for that cause came he into the World, and did, and suffered, what ever He did or suffered in this world. So that of this expression, as Mediator, there is a twofold sence: for it may be taken strictly, as relating solely to the Law of the Mediator, and so Christ may be said to do as Mediator, only what he did in obedience to that …w; but in the sense now insisted on, what ever Christ did as a man subject to any Law, he did it as Mediator, because he did it as part of the duty incumbent on him, who undertook so to be.
2. That what ever Christ did as Mediator, He did it for them §. 15 whose Mediator He was, or in whose stead, and for whose good, He executed the Office of a Mediator before God: This the Holy Ghost witnesseth, Rom. 8. 3. What the Law could not doe, in that it was weake through the flesh, God sending his own Son, in the likenesse of sinfull flesh, and for sin, condemned sin in the flesh, that the righteousnesse of the Law might be fulfilled in us. because that we could not in that condition of weaknesse, whereinto we are cast by sinne, come to God and be freed from condemnation by the Law; God sent Christ, as a Mediator to doc and suffer whatever the Law required at our hands, for that end and purpose, that we might not be condemned but accepted of God. It was all to this end, that the Righteousnesse of the Law might be fulfilled in us: that is, which the Law required of us, consisting in duties of obedience, this Christ performed for us. This expression of the Apostle, God sending his own Sonne, in the likenesse of sinfull flesh, and for sinne condemning sinne in the flesh: if you will adde to it, that of Gal: 4. 4. that he was so sent forth, as that he was foreign, made under the Law, that is, obnoxious to it, to yeeld all the obedience that it doth require, comprizes the whole of what Christ did or suffered; and all this the Holy Ghost tells us, was for us, v. 4.
3. That the end of this Active Obedience of Christ, cannot be assigned to be, that He might be fitted for his death and Oblation. §. 16 For He answered all types, and was every way foreign fit to be made an offering for sinne, by his vnion, and Habituall Grace; so that if the obedience Christ performed, be not reckoned to us and done upon our account, there is no just cause to be assigned, why He should live here in the world so long as He did, in perfect obedience to all the Lawes of God. Had He dyed before, there had been perfect Innocence, and perfect Holinesse, by his habituall Grace, and infinite vertue and worth from the dignity of his Person: and surely He yeelded not that long course of all manner of Obedience, but for some great and speciall purpose, in reference to our Salvation.
4. That, had not the Obedience of Christ been for us, (in §. 17 what sense we shall see instantly) it might in his life have been required of him, to yeeld obedience to the Law of Nature, the alone Law which he could be liable to as a man; for an innocent man in a Covenant of Works, as he was, needs no other Law; nor did God ever give any other Law to any such person; (the Law of Creation is all that an innocent creature is liable to, with what Symbols of that Law God is pleased to adde.) And yet to this Law also was his subjection voluntary; & that not only consequentially, because he was borne upon his own choyse, not by any naturall course, but also because as Mediator God and Man, he was not by the institution of that Law obliged unto it, being as it were exempted, and lifted above that Law by the Hypostaticall Union: yet when I say his subjection hereunto was voluntary, I do not intend that it was meerely arbitrary and at choyse, whither he would yeeld obedience unto it or no; but on supposition of his undertaking to be a Mediator, Obedientia importat necessitatem respectu ejus quod praecipitur, & voluntatem respectu impletionis praecepti. Thom. 3 q. 47. 2. 2.it was necessary it should be so: but that he voluntarily and willingly submitted unto, and so became really subject to the commands of it. But now moreover Jesus Christ yeelded perfect obedience to all those Lawes, which came upon us by the occasion of sinne; as the Ceremoniall Law: yea those very institutions that signified the washing away of sinne, and Repentance from sinne, as the Baptisme of John, which He had no need of himselfe. This therefore must needs be for us.
5. That the Obedience of Christ cannot be reckoned amongst §. 18 his sufferings, but is clearly distinct from it: as to all formalityes, Doing is one thing, suffering another; they are in diverse predicaments, and cannot be coincident.
See then briefely what we have obtained by those considerations; and then I shall intimate what is the streame issuing from this first spring or Fountaine of purchased Grace, with what influence it hath thereinto.
1. By the Obedience of the Life of Christ, you see what is intended: his willing submission unto, and perfect compleat fulfilling of every Law of God, that any of the Saints of God were obliged unto. It is true, every Act almost of Christs obedience, from the blood of his Circumcision, to the blood of his Crosse, was attended with suffering; so that his whole life might in that regard be called a death: But yet looking upon his willingnesse In vita passivam hahuit actionem; in morte passionem activam sustinuit; dum salutem operatur in medio terrae: Bern-Ser. 4.and obedience in it, it is distinguished from his sufferings peculiarly so called, and termed his Active Righteousnesse. This is then I say, as was shewed, that compleat obsolutely perfect Accomplishment of the whole Law of God by Christ, our Mediator; whereby He not only did no sinne, neither was there guile found in his mouth, but also most perfectly fulfilled all Righteousnesse, as He affirmed it became him to doe.
2. That this obedience was performed by Christ, not for himselfe, but for us: and in our stead: it is true! It must needs be, that whilest he had his conversation in the flesh, He must be most perfectly and absolutely holy. But yet the prime intendment of his accomplishing of holinesse, which consists in the compleat obedience of his whole life to any Law of God, that was no lesse for us, then his suffering death: That this is so, the Apostle tells us, Gal. 4. 4, 5. God sent forth his Sonne made of a Woman, made under the Law, to redeeme them that were under the Law: this Scripture formerly named, must be a little farther insisted on. He was both made of a Woman, and made under the Law, that is, obedient to it for us. The end here both of the Incarnation and Obedience of Christ to the Law, (for that must needs be understood here by the phrase foreign, that is, disposed of in such a condition, as that he must yeeld subjection and obedience to the Law) was all to redeeme us. In those two expressions made of a Woman, made under the Law, the Apostle doth not knit his Incarnation and death together, with an exclusion of the obedience of his life. And he was so made under the Law, as those were under the Law whom he was to redeeme. Now we were under the Law, not only as obnoxious to its penalties, but as bound to all the duties of it. That this is our being under the Law, the Apostle informes us, Gal. 4. 21. Tell me, yee that desire to be under the Law. It was not the penalty of the Law they desired to be under; but to be under it, in respect of obedience. Take away then the end and you destroy the meanes: if Christ were not incarnate, nor made under the Law for himselfe, He did not yeeld obedience for himselfe: it was all for us, for our good: let us now look forward and see what influence this hath into our acceptation.
3. Then I say, this perfect compleat Obedience of Christ to the Law is reckoned unto us. As there is a truth in that, the day thou §. 20 eatest thou shalt dye; death is the reward of sinne, and so we cannot be freed from death, but by the death of Christ: Heb. 2. 13, 14. So also is that no lesse true, do this and live, that life is not to be obtained, unlesse all be done, that the Law requires. That is still true, if thou wilt enter into life, keep the commandements, Math. 19. 17. they must then be kept by us, or our surety. Neither is it of any value which by some is objected, that if Christ yeelded perfect obedience to the Law for us, then are we no more bound to yeeld obedience: for by his undergoing death the penalty of the Law, we are freed from it. I Answer; How did Christ undergoe death, meerely as it was penall: how then are we delivered from death, meerely as it is penall: yet we must dye still, yea as the last conflict with the effects of sinne, as a passage to our Father we must dye. Well then, Christ yeelded perfect obedience to the Law, but how did he doe it? purely as it stood in that conditionall, do this and live: He did it in the strength of the Grace he had received: He did it as a meanes of life, to procure life by it, as the tenour of a covenant. Are we then freed from this obedience? yes, but how farre? from doing it in our own strength, from doing it for this end, that we may obtaine life everlasting. It is vaine that some say confidently, that we must yet work for life, It is all one, as to say, we are yet under the old covenant, hoc fac & vives: we are not freed from obedience, as a way of walking with God, but we are, as a way of working to come to him, of which at large afterwards.
Rom. 5. 18, 19. By the Righteousnesse of one, the free gift came upon all men unto Justification of Life, By the Obedience of one many §. 21 shall be made Righteous, saith the Holy Ghost. By his Obedience to the Law, are we made Righteous, it is reckoned to us for Righteousnesse. That the passive Obedience of Christ is here only intended, is false.
First it is opposed to the disobedience of Adam which was active. The foreign, is opposed foreign: the Righteousnesse to the fault. The fault was an active transgression of the Law; and the Obedience opposed to it must be an active accomplishment of it. Besides obedience placed singly in its own nature denotes an Action, or Actions conformable to the Law; and therein came Christ, not to destroy but to fullfill the Law; Math. 5. 17. that was the designe of his coming; and so for us; he came to fullfill the Law for us, Isa. 9. 6. and borne to us; Luk. 2. 11. This also was in that will of the Father, which out of his infinite Love he came to accomplish. 2. It cannot cleerly be evinced that there is any such thing in propriety of speech, as passive Obedience: obeying is doing; to which passion or suffering cannot belong: I know it is commonly called so, when men obey untill they suffer; but properly it is not so.
So also Phil. 3. 9. And be found in him not having my own §. 22 Righteousnesse which is of the Law, but that which is through the faith of Christ, the Righteousnesse which is of God by faith. The Righteousnesse we receive is opposed to our own obedience to the Law: opposed to it, not as something in another kind, but as something in the same kind, excluding that from such an end which the other obtaines. Now this is the obedience of Christ to the Law. Himselfe thereby being made to us Righteousnesse: 1 Cor. 1. 30.
Rom. 5. 10. the issue of the death of Christ is placed upon Reconciliation, that is a slaying of the Enmity and restoring us into that Condition of Peace and Friendship wherein Adam was before his fall. But is there no more to be done? notwithstanding that there was no wrath due to Adam, yet he was to obey if he would enjoy eternall life. Something there is moreover to be done in respect of us, if after the slaying of the enmity and Reconciliation made we shall enjoy life; being reconciled by his death: we are saved by that perfect Obedience which in his life he yeilded to the Law of God. There is distinct mention made of Reconciliation, through a non-imputation of sinne: as Psal 321. Luk. 1. 77. Rom. 3. 25. 2 Cor. 5. 19. and Justification through an imputation of Righteousnesse: Jerem, 23. 6. Rom. 4. 5. 1 Cor. 1. 30. although these things are so farre from being separated, that they are reciprocally affirmed of one another; which as it doth not evince an Identity, so it doth an eminent Conjunction: and this last we have by the life of Christ.
This is fully expressed in that Typicall Representation of our Justification before the Lord, Zech. 3. 3, 4, 5. two things are §. 23 there expressed, to belong to our free Acceptation before God.
1. The taking away of the guilt of our sinne, our filthy robes: this is done by the death of Christ. Remission of sinne is the proper fruite thereof; but there is more also required, even a collation of Righteousnesse, and thereby a right to life eternall: this is here called fine change of raiment: so the Holy Ghost expresses it againe, Isa. 61. 10. where he calls it plainely the garment of Salvation, and the robe of Righteousnesse: now this is only made ours by the obedience of Christ, as the other by his death.
Obj. But if this be so, then are we as Righteous as Christ himselfe, being Righteous with his Righteousnesse.
Ans. But first here is a great difference if it were no more then that this Righteousnesse was inherent in Christ, & properly his owne, it is only reckoned or imputed to us: or freely bestowed on us: and we are made Righteous with that which is not ours. But secondly the truth is, that Christ was not Righteous with that Righteousnesse for himselfe, but for us: So that here can be no comparison; only this we may say, we are Righteous with his Righteousnesse which he wrought for us, and that compleately.
And this now is the rise of the purchased Grace whereof we speake, the obedience of Christ. And this is the influence of it into our Acceptation with God. Whereas the guilt of sinne, and our obnoxiousnesse to punnishment on that account, is removed and taken away, as shall farther be declared, by the Death of Christ; & whereas besides the taking away of sin, we have need of a compleat righteousnesse upon the account whereof we may be accepted with God, this obedience of Christ, through the free Grace of God is imputed unto us for that end and purpose.
This is all I shall for the present insist on to this purpose; that the passive Righteousnesse of Christ only, is imputed to us, in the non-imputation of sinne, and that on the Condition of our faith and new obedience, so exalting them into the roome of the Righteousnesse of Christ, is a thing which in Communion with the Lord Jesus, I have as yet no acquaintance withall: what may be said in the way of Argument on the one side or other, must be elsewhere considered.
The second spring of our Communion with Christ in purchased Grace, is his death and Oblation. He lived for us; he dyed for us. He was ours in all he did, in all he suffered.Tantane me tenuit vivendi nate, voluptas. Ut pro me hostili paterer succedere dextrae, quem genui? tuane haec genitor per vulnera servor morte tua vivens? Virgil Aeneid. lib. 10. 845.
I shall be the more briefe in handling of this because on another designe I have elsewhere at large treated of all the concernements Vindic. Evan. cap. 20, 21, 22of it.
Now the Death of Christ as it is a spring of that purchased Grace wherein we have Communion with him, is in the Scripture proposed under a threefold Consideration.
1. Of a Price.
2. Of a Sacrifice.
3. Of a Penalty.
In the first regard its proper effect is Redemption, in the second §. 26 Reconciliation or Attonement, in the third Satisfaction; which are the great ingredients of that Purchased Grace whereby in the first place we have Communion with Christ. §. 27
1. It is a Price: we are bought with a price, 1 Cor. 6. 20. Nil quidom emitur nisi interveniente pretio; sed hoc tamen addit ū magnam emphasin habet. Bez.being not redeemed with Silver and Gold, and corruptible things but with the pretious bloud of Christ, 1 Pet. 1. 17, 18. which therein answers those things in other contracts: He came to lay down his life a ransome for many. Math. 20. 28. A price of Redemption: 1 Tim. 2. 6. The proper use and energie of this expression in the Scripture, I have elsewhere declared.
Now the proper effect and issue of the death of Christ as a §. 28 price or Ransome, is as I said, Redemption. Now Redemption is the deliverance of any one from bondage, or captivity, and the miseries attending that condition, by the intervention or interposition of a price or Ransome pay'd by the Redeemer to him by whose Authority the Captive was detained.
1. In Generall it is a deliverance: Hence Christ is called the deliverer, Rom. 11. 26. giving himselfe to deliver us; Gal, 1. 4. He is Jesus who delivers us from the wrath to come, 1 Thess. 1. 10.
2. It is the delivery of one from bondage or captivity; we are without him, all prisoners and captives: bound in prison Isa. 61. 1. sitting in darkenesse, in the prison house Isa. 42. 7. Chap. 49. 9. Prisoners in the pit wherein there is no water Zech. 9. 11. the captives of the Mighty and the prey of the terrible Isa. 49. 25. under a Captivity that must be lead captive: Psal. 68. 18. this puts us in bondage, Heb. 2. 14.
3. The person committing thus to prison and into bondage, is God himselfe. To him we owe our debts Math. 6. 12. chap. 18. 27. 28, 29. against him are our offences Psal. 51. 5. He is the Judge and Law-giver James 4. 12. to sinne is to rebell against him. He shuts up men under disobedience. Rom. 1…. 32. And he shall cast both body and soul of the impenitent into Hell fire: Math. 10. 28. To his wrath are men obnoxious, Joh. 3. 36. and lye under it by the sentence of the Law, which is their prison.
4. The miseryes that attend this condition are innumerable, Bondage to Sathan, Sin, and the world, comprizes the summe of them, from all which we are delivered by the death of Christ as a Price or Ransome. God hath delivered us from the power of darknesse, and hath translated us into the Kingdome of his deare Son, in whom we have Redemption through his blood: Col. 1. 13. 14. And he redeems us from all iniquity Tit. 2. 14. from our vaine Conversation, 1 Pet. 1. 18, F 19. even from the guilt & power of our sin, purchasing us to himselfe a peculiar people zealous of Good workes: Tit. 2. 14. so dying for the Redemption of transgressours Heb. 9. 15. Redeeming us also from the world, Gal 4. 5.
4. And all this is by the payment of the price mentioned into the hand of God, by whose supreame Authority, we were detained captives under the sentence of the Law. The debt is due to the great housholder, Math. 18. 23, 24. And the penalty, his curse, and wrath from which by it we are delivered, Rev. 2. 5.
This the Holy Ghost frequently insists on, Rom. 3. 24, 25. Being justified freely by his grace, through the Redemption that is in Jesus Christ. whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousnesse for the remission of sinnes: so also 1 Cor. 6. 20. 1 Pet. 1. 18. Math. 20. 28. 1 Tim. 2. 6. Ephes. 1. 7. Col. 1. 13. Gal 3. 13. And this is the first consideration of the death of Christ, as it hath an influence into the procurement of that Grace wherein we hold communion with him.
Secondly it was a Sacrifice also. He had a body prepared him, Heb. 10. 5. wherein he was to accomplish what by the typicall §. 29 oblations and burnt offerings of the Law was prefigured. And that body he offered, Heb. 10. 10. that is his whole humane nature, for his Soule also was made an offering for sinne, Isa. 53. 10. on which account he is said to offer himselfe, Ephes. 5. 2. Heb. 1. 3. Heb. 9. 24. He gave him selfe a sacrifice to God of a sweet smelling savour. Observatum est a Sacrificantibus, ut si hostia quae ad aras duceretur, fuisset vehementer reluctata, ostendisset que se invitam altaribus admoveri, amoveretur, quia invito deo eam offcrri putabant: quae vero stetisset oblata, hanc volenti numini dari existimabant. Macrob. Saturnal. lib. 3. Hoc quoque notandum, vitulos ad aras humeris hominum allatos non fere litare; sicut nec claudicante, nec aliena hostia placari deos, ne que trahente se ab aris. Plin. lib. 8. cap. 45.And this he did willingly, as became him who was to be a Sacrifice. The Law of this obedience being written in his heart: Psal. 40. v. 9. that is, he had a readinesse, willingnesse, desire for its performance.
Now the end of Sacrifices, such as his was, bloody and for sinne, Rom. 4. 3. Heb. 2. 17. was Attonement and Reconciliation. This is every where ascribed to them, that they were to make attonement, that is in a way suitable to their nature. And this is the tendency of the death of Christ, as a Sacrifice, Attonement and Reconciliation with God. Sin had broken friendship between God and us, Isa. 63. 10. whence his wrath was on us, Ioh. 3. 36. and we are by nature obnoxious to it: Ephes. 2. 3. This is taken away by the death of Christ, as it was a sacrifice: Dan. 9. 24. when we were enemies we were reconciled to God by the death of his Sonne Rom. 5. 10. And thereby doe we receive the Attonement: v. 11. For God was in Christ reconciling the world to himselfe, not imputing to them their sinnes, and their iniquities 2 Cor. 5. 19, 20, 21. So also Eph. 2. 12, 13, 14, 15, 16. and in sundry other places: And this is the second consideration of the death of Christ, which I do but name, having at large insisted on these things elsewhere.
Thirdly it was also a punishment. A punishment in our stead. §. 30 He was wounded for our sinnes, and bruised for our iniquities, the chastisement of our Peace was on him, Isa. 53. v. 5. God made all our iniquities (that is the punishment of them) to meet upon him v. 6. he bare the sinnes of many. v. 12. His own selfe bare our sins in his body on the Tree, 1 Pet. 2. 24, 25. And therein he who knew no sinne, was made sinne for us, 2 Cor. 5. 21. what it is in the Scripture to beare sinne, see Deut. 19. 5. 20, 17, Numb. 14. 33. Ephes. 18. 20. The nature, kind, matter, and manner of this punishment I have, as I said before elsewhere discussed.
Now bearing of Punishment tends directly to the giving satisfaction to him who was offended, and on that account inflicted the punishment. Justice can desire no more then a proportion all punishment due to the offence. And this on his own voluntary taking of our persons, undertaking to be our Mediatour, was inflicted on our deare Lord Jesus. His substituting himselfe in our Roome, being allowed of by the Righteous judge, satisfaction to him doth thence properly ensue.
And this is the threefold consideration of the death of Christ, as it is a principall spring and fountain of that Grace wherein we have communion with him: for, as will appeare in our processe, the single and most eminent part of purchased grace, is nothing but the naturall exurgency of the threefold effects of the death of Christ, intimated to flow from it, on the account of the threefold consideration insisted on. This then is the Second rise of purchased Grace, which we are to eye, if we will hold communion with Christ in it, his death and bloodsheding, under this threefold notion, of a price, an offering, and punishment.
But Thirdly this is not all; the Lord Christ goes farther yet: He doth not leave us so: but followes on the work to the utmost: §. 31 He dyed for our sinnes, and rose again for our justification; He Rom. 4. 35.rose again to carry on the compleat work of purchased Grace; that is, by his Intercession; which is the Third rise of it. In respect of this he is said to be able to save to the uttermost them that come to God by him, seeing he liveth ever to make intercession for them, Heb. 7. 27.
Now the Intercession of Christ, in respect of its influence into purchased Grace, is considered two waies: §. 32
1. As a continuance and carrying on of his Oblation, for the making out of all the fruits and effects thereof unto us. This is called his oppearing in the presence of God for us, Heb. 9. 24. that is, as the High Priest having offered the great offering for expiation of sinne, carryed in the blood thereof into the most holy place, where was the Representation of the presence of God, so to perfect the Attonement He had made for himselfe and the people: So the Lord Christ having offered himselfe as a sweet smelling Sacrifice to God, being sprinkled with his own blood, appeares in the presence of God, as it were to mind him of the ingagement made to him, or the Redemption of sinners by his blood, and the making out the good things to them which were procured thereby; and so this appearance of his hath an influence into Purchased Grace, in as much as thereby he puts in his claime for it, in our behalfe.
2. He procureth the Holy Spirit for us, effectually to collate and bestow all this purchased Grace upon us: That he would doe this, and doth it for us, we have his Ingagement, Ioh. 14. 16. This is purchased Grace, in respect of its fountain and spring; of which I shall not speake farther at present, seeing I must handle it at large, in the matter of the Communion we have with the Holy Ghost.