The Retired Mans Meditations, Chapter 9
CHAP. IX.
Concerning the Words being made fleſh, for the performance of the whole will of God, in reference to mans redemption and ſalvation.
THE WORD in the ſenſe here treated of, is not to be underſtood ſimply, as he is the ſecond in the Trinity, but as he is alſo the root of David, the ancientneſs of whoſe dayes is ſpoken of, Dan. 7. 13. whoſe goings forth were of old, and from everlaſting, Micah 5. 2. in order to come forth unto God, a Ruler in Iſrael, by his being made fleſh, and ſo is as well the root as off-ſpring of David, in the ſame bleſſed perſon of the Mediator, Rev. 22. 16. having power in the fulneſs of time to bring forth his ſervant the BRANCH, Zech. 3. 8. or to bring forth himſelf in the form of a ſervant, as he is that righteous BRANCH, Jer. 23. 5. which is promiſed to be raiſed up unto David, to ſit upon his Throne.
Chriſt, as he is the root of David, and head unto both creations, is the WORD that was in the BEGINNING, the image of the inviſible God, the firſt born of every creature, and firſt begotten from the dead: in which myſterie, that from the beginning hath lain hid in God, all men are called to ſee and know what fellowſhip is to be had for them, by means of the union that is between the man Chriſt Jeſus and the WORD, between the ROOT and this BRANCH of the Lord, Iſa. 4. 2. which is beautiful and glorious, and whoſe very earthly fruit is excellent and comely to them that are eſcaped of Iſrael.
Hereby that which was from the beginning kept as a ſecret, is now made the object of open and familiar converſe; even that which we have heard which we have ſeen with our eyes, which we have looked upon, and our hands have handled of the WORD of life; (for the life which was in the WORD, was there the light of men) which as a myſterie or ſecret with the Father does by becoming the BRANCH, make it ſelf manifeſt unto men, in their particular beings, ſo that they ſee it and bear witneſs, and ſhew that eternal life, which was with the Father, before the world began, but is now made manifeſt unto us by the appearing of Jeſus, our God and Saviour, God manifeſt in the fleſh, juſtified in the Spirit, ſeen of Angels, preached unto the Gentiles, believed on in the world, received up into glory. Here we find the progreſs of this great myſterie of godlineſs, for the making it ſelf manifeſt unto Angels and men, by the means of Chriſts incarnation, life and death in the fleſh, and final taking up into glory, through the power of the reſurrection from the dead.
And as this Jeſus in the diſpenſation of the fulneſs of time appeared and deſcended into the lower parts of the earth; So we ſee that he had a heavenly place in his head and root, whereby he was found in union with the WORD of life before the world began, lying hid in God, and was even then as a poliſhed ſhaft in this quiver of the WORD, ready to be ſent forth as the ſervant, the BRANCH, in his proper ſeaſon.
This union, though it was myſtical, heavenly and inviſible, yet it was ſo real and influencing, that the BRANCH may truly be ſaid to have lived in this his root, the Father of Spirits, as properly as the ſeed of the firſt Adam may be ſaid to have lived in the loyns of him their common parent, who was the Father of the fleſh. Chriſt the BRANCH, conſidered as thus living in his root, is ſaid and accounted in Scripture phraſe, to act, live and perform all that which was the action, life and performance of the WORD. For by Jeſus God is ſaid to create all things, and to make both worlds: who is ſaid alſo to be before all things, and in all things to have the preheminence. And in this heavenly place of reſidence and abode, which Chriſt the BRANCH hath in his root, the whole ſpiritual ſeed, Eph. 1. 3. are bleſſed with all ſpiritual bleſsings from the foundation of the world, and received grace before the world began, 2 Tim. 1. 9, 10. foraſmuch as Chriſt had the ſame union then contracted between his humane nature and the WORD of life, vertually and radically, which afterwards by the incarnation flowed forth actually, to the making of him, not only a living ſoul, after the pure image of the firſt Adam, but a quickning ſpirit, as the original pattern unto the heavenly and ſpiritual ſeed of himſelf, the ſecond Adam.
This praeexiſtent union between Jeſus and the WORD, before the WORD actually was made fleſh, Chriſt aſſerts upon ſeveral occaſions: as John 3. 13. where he ſaies, No man aſcended up into heaven, but he that deſcended, even the Son of man which is in heaven; that is, in his head and root, where, as a myſterie, he lay hid in God before the world began: interpreted thus by himſelf in effect, John 6. 62. when he ſaies, What and if ye ſhall ſee the Son of man aſcend up where he was before? likewiſe, Phil. 2. it is ſaid, that he that was found in the form or WORD of God, and thought it no robbery to be equal with God, made himſelf of no reputation, and was found in faſhion and habit as a man: as if to come forth as the ſervant the BRANCH, were rather a diminution then advance to him (ſimply conſidered) who was before in that exalted ſtate where he though: it no robbery to be equal with God. And John 8. 58. he aſſerts this ancientneſs of his daies unto the Jews, ſaying unto them, before Abraham was, I am; and Mat. 22. 42, 43, 44, 45. he unriddles this myſterie to them; where he affirms that he was as well Davids root and Lord, as Davids ſon and off-ſpring; ſaying, that ſo he was acknowledged by David himſelf, when he was ſeen unto him in ſpirit, as the Mediator, called Lord, unto whom God the Father ſpake, Pſal. 110. 1. where tis ſaid, The Lord ſaid unto my Lord, Sit thou at my right hand, till I make thine enemies thy foot ſtool; which expreſſion can no way ſuite or agree with the ſecond perſon in the Trinity, ſimply conſidered, but muſt neceſſarily be underſtood of the Lord, the Mediator, the WORD of life, as he is the firſt born of every creature, and firſt begotten from the dead, the Lamb ſlain from the foundation of the world, to whom, as riſen from the dead, the right hand of God is moſt fitly to be aſſigned.
This witneſs is alſo given by John Baptiſt, John 1. 30. when he ſaith, After me cometh a man which is preferred before me; for he was before me: the Lamb of God that takes away the ſins of the world; both as he is the root and the BRANCH: in the former capacity as the root, he became the Lamb ſlain from the foundation of the world, Rev. 13. 8. In the other capacity, as the BRANCH, he was carried as the Lamb to the ſlaughter, and as a ſheep dumb before the Shearers, Iſa. 53. 7. in the dayes of his fleſh. For though what is ſaid, Heb. 9. 27, 28. (As it is appointed unto men once to die, but after this the judgement, ſo Chriſt was once offered to bear the ſins of many) may ſeem ſtrongly to confine the death of Chriſt to his offering up in the dayes of his fleſh, ſo as to exclude the other; yet if this be compared with v. 26. it will appear to be ſo far from excluding, that it rather aſſerts it, by ſhewing how both theſe do well ſtand and conſiſt together: For (ſaith the text) he muſt then often have ſuffered ſince the foundation of the world; taking that for granted which was performed before or from the foundation of the world, in his myſtical and heavenly ſtate, as he was Davids root: But now, once in the end of the world, hath he appeared, to put away ſin, by the ſacrifice of himſelf. That which he did after an inviſible manner, in his heavenly and myſtical ſtate, wherein he was the Lamb ſlain from the foundation of the world: the ſame thing in the end of the world, he doth in a viſible manner, in mans nature, when he appeared to put away ſin by the ſacrifice of himſelf; which ſacrifice in his humane nature was but once offered, nor could be, foraſmuch as it is appointed for man but once to die; therefore Chriſt alſo in offering up this ſacrifice as man, could offer it up but once, as Heb. 10. 12. It is ſaid, But this man (Chriſt, conſidered as the BRANCH, or off-ſpring of David) after he had offered one ſacrifice for ſins for ever, ſate down at the right hand of God. In which action, he that is the BRANCH and off-ſpring, aſcends up into the glory, wherein he was before as the ROOT, the firſt born of every creature, and firſt begotten or beginning from the dead. Indeed Chriſt by being the Lamb ſlain from the beginning of the world, did but lay the needful foundation and preparation to the one ſacrifice, to be once made by him, as man, in the end of the world, for the putting away of ſin; So as in effect, both are but one and the ſame ſacrifice in its compleat conſideration and full extent, and the obedience alſo to the will of the Father but one; performed now in earth, as from the beginning it had been done in heaven.
Without ſuch a glorious and bleſſed counſel and contrivance of God, preceding the very creation it ſelf, and the entrance of ſin upon it, how can God be ſaid to have finiſhed his works in the perſon of the Mediator, from the foundation of the world, and to be entred into his Reſt, Heb. 4. 3, 4. if ſin by entring in upon the creation or works of God after they were made, ſhould be able to diſturb them, and bring a deſolation upon the whole Fabrick? as it ought to have been dealt with in way of Juſtice, if this Lamb ſlain had not born up the pillars of it; who by ſtanding up in the office of Mediator and High-Prieſt (by whoſe ſacrifice the atonement was actually made, and remedy provided, before the evil and danger did happen) did immediately ſet all things ſtraight again between God and the works of his hands: judging and condemning the wicked Angels for their diſobedience, reſerving them in chains of darkneſs unto the judgement of the great day; and taking the holy and obedient Angels into participation and fellowſhip with himſelf in the life from the dead, by him obtained and poſſeſſed, as the Lord to whom God ſpake to ſit down at his right hand from the beginning, until he made his foes his foot ſtool: through whom as through a Propitiatory covering, he did look down upon all the works of his hands, and was at reſt, and well pleaſed with them, as wrought in the Mediator, notwithſtanding all that had been done by ſin or Satan, to effect a breach, and alineate his mind from them.
Hence, Job 38. 6, 7. it is ſaid, that God faſtned the foundation of the firſt world, and laid the corner-ſtone thereof, viz. in the perſon of the Mediator, by way of proviſion and preparation againſt all the power of ſin and Satan, in their attempts upon it. At this the good Angels, thoſe morning ſtars and ſons of God rejoyced, prying into this myſterie, which made them ſing and ſhout for joy: as on the ſame occaſion it is ſaid, Pſal. 118. 22, 23, 24. This is the day which the Lord hath made, we will rejoyce and be glad in it: to ſee thereby the Devil and his Angels diſappointed in their wicked deſigns; who by the bringing in of ſin, were in hopes to have hindred the growing up of Jeſus the BRANCH, that was to ſpring out of this ROOT: But Davids ROOT, ſitting as Lord at Gods right hand, had before obtained that power which was to ſubdue all enemies, and lay them flat at his foot-ſtool: Davids OFF-SPRING therefore was in no danger of having his courſe ſtopped, or race hindred, wherein as a mighty Saviour and Redeemer he was to go forth, and reſcue the whole ſpiritual ſeed out of the hands of ſin and Satan, to bring them unto the true REST, and obtain a gracious reprieve and forbearance for the moſt obſtinate and rebellious alſo.
And as this was the end of Chriſts coming in the fleſh, he is accordingly fitted and qualified thereunto, enabled in every particular to fulfil and accompliſh the ſame. But that we may the more clearly and diſtinctly underſtand and come to ſee wherein Jeſus Chriſt, as man, is made this mighty Saviour and Redeemer unto men, we ſhall conſider this in three chief particulars, all which were the product and conſequents of the Word's being made fleſh.
As firſt, the ſeeds and principles of a two-fold holineſs and righteouſneſs (formed and ſet up in the mind of Chriſt, as he is a man) anſwerable to both Covenants. For by the Word's being made fleſh, the man Chriſt Jeſus was taken into a twofold union and communion with God, through the overſhadowing of the Holy-Ghoſt, in the womb of the Virgin; becoming thereby in his own perſon the ſubſtance of both Covenants, Iſa. 42. 6. and ch. 49. 8. The true Abraham or Father to both ſeeds, as well that of the Law, as that of Faith. In both which conſiderations of his man-hood, he was ſubſtantially or perſonally united with God, or with the WORD: (he and the WORD making but one Perſon and one Mediator) which no man whatever beſides himſelf is or can be; and by vertue hereof he is qualified both as Prieſt and Sacrifice, to pay that ranſom and make that atonement for ſin which God required.
The firſt of theſe unions he had as made under the Law or firſt-covenant, which produced in him ſuitable, righteous and holy principles unto the rule and tenor thereof; enabling him to fulfill all that kind and ſort of righteouſneſs therein and thereby required and commanded. In reſpect of which union and the image of God thence ſpringing up in him, and adorning of him, he was truly and properly made a living ſoul, and in this faſhion and habit of a man, was to taſte death for every man, as being in a ſtate ſubjected thereunto, called the natural body, in diſtinction from the ſpiritual body. For 1 Cor. 15. 44, 45. there is a natural body, and there is a ſpiritual body, as it is written: the firſt man Adam was made a living ſoul, and the laſt Adam was made a quickning ſpirit.
Through this firſt union, Chriſt had an exerciſe of life as meer man, and in common with all men, ſin only excepted, by reaſon whereof, the workings and operations of his mind, though they were in their kind moſt perfect, yet were but thoſe of the firſt Adams righteouſneſs, in the higheſt purity and perfection thereof. The ſecond union and communion then, which is contracted between the WORD and Jeſus the Son of Mary, made him a quickning Spirit, and brought him under the Law of the Spirit, or of the ſecond and everlaſting Covenant, as it is written, Iſa. 59. 21. Thus ſaith the Lord, my Spirit that is upon thee, and my words which I have put in thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, from henceforth and for ever. Through which union, Chriſt, as man, had the Spirit poured out upon him without meaſure, and above the meaſure, according unto which he was the receiver of it, as he was under the Law (ſingly conſidered) as him whom God the Father ſeals, and on whom he confers his new name, or ſecond image, feeding him with hidden Manna, and admitting him into the glory within the veil: ſetting up in him the exerciſe of ſpiritual ſenſes, ſuited and prepared to converſe with the very ſubſtantial brightneſs and ſimilitude of God, face to face, even apparently, in which Moſes was the figure of him, Numb. 12. 8.
In this exerciſe of life, Chriſt as man, is made higher then the heavens, exalted to a name above every name, far above all principalities and powers, having herein obtained a more excellent name and inheritance then the Angels, unto whom nevertheleſs as he was made under the law, he was made inferiour for the taſting of death. In reſpect of this his exalted ſtate of humane nature, he is called Gods firſt begotten, Heb. 1. 6. by reaſon of whoſe hypoſtatical or ſubſtantial union with the WORD, the Angels of God are appointed to worſhip him, and to acknowledge him in this glory, one and equal with the Father, alwaies doing that which is pleaſing unto him.
The ſeed of this union and communion was ſown in the humane nature of Chriſt, in the very womb, the former and this both together making up that holy thing born of the Virgin, that child Jeſus, who is ſaid to grow in grace and in favour with God and with man (like the vine, whoſe fruit was refreſhing to the heart of God and of man) having the principles and exerciſe of life ſpringing up in him, that were moſt ſuitable & agreeable to the heart of both: being a man of God, after Gods own heart, as well as a righteous and holy man according to the Law, and ſo agreeing with the pure natural heart of man.
In the exerciſe of this ſecond and new-covenant-life, Chriſt was enabled to offer up himſelf in the fleſh, through the eternal ſpirit, as a Lamb without ſpot and guile unto God, to bring in everlaſting righteouſneſs, and that ſubjection of heart and brokenneſs of ſpirit in man, which God requires by the law of faith or tenor of the ſecond and new-covenant, anſwering to the law of the new-creature-being and life, whoſe original pattern was hereby ſet up in Chriſt as the firſt fruits, in that image of the firſt-born from the dead wrought out in him, unto whom all the reſt of the adopted children (whoſe names are written in the Lambs book of life, from the beginning of the world) were predeſtinated to be made conformable.
Jeſus being thus qualified in the ſame nature and perſon, even as the ſon of man, to be as well a high-Prieſt as a ſacrifice, proceeds to fulfill the will of his father, that is herein given him to do, even to perform that obedience that is required of him as Surety and Mediator of both Teſtaments, ſtanding in force by vertue of his death.
This obedience is the ſecond general particular which we have propounded to treat of, conſiſting in the right uſe and mannaging of thoſe powers and ſenſes of mind, that by the WORD were formed and ſet up in Chriſt, for the performance of the will of God, as to all that he required from man in and by the Rule and law of the firſt and ſecond covenants; the righteouſneſs of both which laws he was to fulſil, even all righteouſneſs; which accordingly he did, as himſelf declares, Heb. 10. 7, 9. where he ſaith, Lo, I come (in the volume of the book it is written of me) to do thy will, O God: and this, by taking away what was faulty in the firſt covenant, and eſtabliſhing the good and righteouſneſs of both in the ſecond. For he came not to deſtroy the Law, but to fulfil it: ſo as the very righteouſneſs of the Law (which (as upon its firſt bottom) paſſeth away as a morning dew, and waxeth old) is fulfilled in the new-covenant-obedience, by thoſe who walk not after the fleſh, but after the ſpirit: and was ſo fulfilled to the utmoſt, in and by the man Chriſt Jeſus, who as the ſecond Adam, did all that was needful, and which God required to be done for the remiſſion of ſin, and the utter aboliſhing and removal of it out of mans nature, with an abſolute incapacity of ever returning more upon the true and right heirs of ſalvation. In reſpect whereof it is ſaid, Rom. 5. 19. That as by one mans diſobedience, many (that is all) were made ſinners, ſo by the obedience of one, many (that is all) ſhall be made righteous: Having that ranſom paid, and means provided in him to make them righteous: ſo that there ſhall be no neceſſity remaining upon any to periſh, foraſmuch as ſufficient proviſion is made to bring all men to repentance, and to the knowledge of the truth: that as in Adam all died, ſo in this ſenſe all again, in Chriſt, are made alive, (that is) capable of receiving life from God, upon the terms of one of the two Covenants. For if through the offence of one many be dead, and judgement was by one to condemnation; much more the grace of God and gift by grace, which is by one man, Jeſus Chriſt, hath abounded unto many, to the juſtification of many offences, v. 15, 16. God eſteeming it juſt, that by the righteouſneſs and obedience which is performed according to his will, by one man, Jeſus Chriſt, the free gift ſhould come upon all men unto juſtification of life: as well as that by one mans offence and diſobedience, death ſhould raign over all.
This one righteouſneſs and obedience, performed by Chriſt, is that which not only anſwers, by way of ſatisfaction, unto all that was occaſioned, and brought forth by the offence and diſobedience of Adam: but where ſin hath abounded, grace hath abounded much more; that as ſin raigned unto death, grace might raign through righteouſneſs, unto eternal life, by Ieſus Chriſt, the ſecond Adam. Which eternal life, ſin ſhewed it ſelf able to hinder the firſt Adams attainment of, upon his firſt principles.
The obedience then which Chriſt performed, we are to conſider under a twofold reſpect.
Firſt, that which is uſually called his active obedience, whereby he was in his own perſon legally righteous, and perfectly holy, according to the tenor of the firſt covenant, as made under the Law, and rendred in the natural powers of his mind exactly conformable thereunto.
This conformity in Chriſt to the righteouſneſs of the Law, qualified him to be the Lamb without ſpot or blemiſh, which God required to be offered up and ſlain as a ſacrifice for ſin: which conformity may be conſidered either as inherent in him, qualifying him thus for ſacrifice; or Secondly, as coming into actual exerciſe by the proper activity of his living ſoul, or natural man, if left alone therein: or Thirdly, as being brought into exerciſe by the Fathers indwelling preſence & teachings, not ſuffering him to ſpeak or do any thing of himſelf, or in the ſingle activity of his natural principles, as himſelf ſaith, Ioh. 14. 10. The words that I ſpeak unto you, I ſpeak not of my ſelf, but the Father that dwelleth in me, doth the works.
In which third and laſt conſideration Chriſt was made active through the exerciſe of a newneſs of life and operation ſet up in him, in the way of faith, flowing from that ſecond ſeed and union begotten in him by the WORD, as we have already ſhewed. In which activity he did not only perform the righteouſneſs and obedience required of man by the Law or firſt covenant, but that alſo which is required of him by the new & ſecond covenant. Without which ſecond branch of his active obedience there could have been no ſacrifice nor ſhedding of blood, no Lamb ſlain, nor feaſt of paſſover (as it is written 1 Cor. 5. 7. Chriſt is our paſſover who was ſlain for us) for there would have wanted the prieſt or ſacrificing power, to offer up the ſame, according to the will of God declared in the new and ſecond covenant, Heb. 10. 9.
For though it be moſt true, that Chriſt through the righteouſneſs of the Law, and this conſidered chiefly as inherent in him, is thereby the pure and ſpotleſs Lamb of God, the male of the flock without blemiſh, which it was needful for him to be, as prepared for ſacrifice, and to be offered up, it being requiſite not only to be, but to continue Holy, harmleſs and ſeparate from ſinners throughout the whole courſe of his life and ſufferings in the fleſh, yea and in the grave i…ſelf not to ſee corruption (otherwiſe he had not anſwered and fulfilled the righteouſneſs of the Law, nor been in his own perſon legally righteous, ſuch an one as juſtice it ſelf, upon that account, could take no exception againſt) yet this made him not high Prieſt, nor qualified him with the power of ſacrificer, whereby the ſpotleſs Lamb was to be ſlain (become a paſs over, meat, and a ſupper to feed on, in order to nouriſh the trubelievers unto everlaſting life) and to have the blood thereof ſhed, poured forth and ſprinkled upon the houſes, or hearts of his choſen ones, for God to ſee, as a token whereupon he promiſeth to paſs over them, and that the plague of his eternal wrath ſhall not be upon them, to deſtroy them: Exod. 12. 13. Through the ſprinkling of the blood of this paſſover it is then that they ſhall be ſecured from that deſtroying vengeance (which overtakes and ſlaies the firſt-born, the very chiefeſt dignity of the fleſhly and natural ſeed) that it touch not them or come neer their dwelling, Heb. 11. 28.
Hence then we ſay that Chriſt was active in the working out another ſort of obedience, then that wherein a meer conformity to the law of the firſt covenant conſiſts: which ſtood in his obtaining a perfect victory over the principles of his firſt activity, anſwering to the voice of the Law, which ſaith, he that doth theſe things ſhall live in them; ſo as by bringing theſe his fleſhly principles into the ceſſation and reſt required by the law of the new covenant, he attains the end for which they were at firſt given him; arriving at that moſt neer and intimate union with the Father, which only by faith or the exerciſe of a newneſs of life and operation can be attained: in which union God finds his Reſt, as well as the creature his, and which is entred into, or fallen ſhort of, by believing or not believing, Heb. 4. 1, 3.
Theſe ſecond ſort of works are called, James 2. the works of faith, as the obedience of the ſecond covenant: and in the caſe of Abraham, are there ſaid to conſiſt in the offering up his Iſaac upon the Altar: by which act was declared the power of his faith, as it wrought with his works, and as by works it was made perfect, prevailing with him to preſent the life of his fleſhly ſeed or firſt activity in ſacrifice upon the Altar; as diſcovering that ſo to ceaſe from his fleſhly works or activity in the exerciſe of that newneſs of operation, wherein as by a reſurrection from the dead, his firſt works (though laid (as it were) to reſt) were to be fulfilled and eſtabliſhed.
Thus we ſee how the activity and workings of Abrahams faith maſtered and overcame the workings and activity of his fleſhly ſeed and principles, in the ſacrificing whereof God declares himſelf ſo well pleaſed, Gen. 22. 16. that he ſaith, By my ſelf have I ſworn, becauſe thou haſt done this thing, and haſt not withheld thy Son, thine only Son, that in bleſsing I will bleſs thee, and in multiplying I will multiply thee, and thy ſeed ſhall poſſeſs the gate of his enemies, and in thy ſeed ſhall all the Nations of the earth be bleſſed, becauſe thou haſt obeyed my voice.
Abraham then in obeying this voice of God, and not fparing the life of his fleſhly ſeed and principles, had the bleſſings of the new-Covenant eſtabliſhed upon him, evidenced and confirmed to him upon this act of his faith: all which we are to underſtand, not as principally relating to the perſon of Abraham, but Chriſt the true Father of the faithful (whereof Abraham in this was but the type or figure) who by performing this condition in himſelf, did it on the behalf of the whole ſeed, as ſurety unto them of the better Teſtament, eſtabliſhed upon better promiſes then the firſt, Heb. 7. and in this act of his obedience to them imputed, preſents them righteous and without blame before the throne of God, and makes them capable of the bleſſings belonging to this new and everlaſting Covenant.
Thus was faith imputed to Abraham for righteouſneſs, that is to ſay, the righteouſneſs of faith, wrought out by Chriſt himſelf in his own perſon (as performing the condition of the new and everlaſting Covenant, and ſo becoming the Father, root or common parent to all true Believers) is imputed unto Abraham in ſtead of his own perſonal righteouſneſs (whether that of the Law, or that of his own believing) and exhibited to the eye of his faith as the matter of his Juſtification, and the ſole and only obedience wherein he ſtands accepted, whereof he hath to glory before God, Rom. 4. as found ſpotleſs, and without blame in his ſight.
This was conveyed to the faith of Abraham, as in a lively figure and type thereof, in his act of offering up his Son upon the Altar. Unto which type or figure, the antitype or truth doth moſt exactly anſwer and agree in Chriſts own ſacrifice, when he offered up himſelf through the eternal ſpirit, without ſpot unto God; actually ſacrificed the true Iſaac, crucifying in himſelf the life of his fleſhly ſeed and legal principles: voluntarily laying aſide the uſe and ceaſing from the exerciſe thereof as ſingle and alone, that in the room thereof he might not only bring into exerciſe and uſe the newneſs of life and operation ſet up in him by faith, but compleat theſe crucified fleſhly principles as ſingle and alone in their operations, by bringing them forth again through the regeneration, with greater vigour, beauty and perfection then ever, in ſubjection to, and harmonious co-operation with the life of faith: to the fulfilling thereby all righteouſneſs, as well relating to the firſt as ſecond Covenant.
This ſecond ſort of activity in Chriſt, flowing forth in newneſs of life and operation, and becoming perfect through the ceaſing of his firſt, is the exerciſe of that faith by which he and the whole ſpiritual ſeed enter into Reſt, fighting through all oppoſition, to the removing of every thing that lets and lies in the way thereof; and therefore is in Chriſt the true Abraham or Father of the faithful, offering up the true Iſaac or the fleſhly ſeed in Chriſt, in the principles and activity thereof. In which alſo he is the true Joſhuah, leading the natural man into the true Land of Canaan or heavenly Country, into which the principles of Moſes or of the Law could not bring him.
In this, as in the performance of the true duty of the Sabbath, Jeſus our God and Saviour went before us as our example, in thus ceaſing from his works, Heb. 4. that we alſo might not think it much in imitation of him, to be ceaſing after the ſame manner from ours, ſince we ſtand obliged to the ſame Sabbath-obſervation as we deſire to enter into Gods reſt.
Through this working power of faith in Chriſt, he was taught this new obedience; ſuffering himſelf to be taken off his firſt activity or works, with ſo advantageous a change as to have a higher and a better ſpring of operation ſet up in the room thereof, through the Fathers witneſs and teaching; wherein the diſability or weakneſs that is brought upon the firſt principles and their activity, as to their ſingle exerciſe, is abundantly recompenſed with admiſſion of them, in a ſubordinate and ſubjected way, to be inſeparably harmonious co-workers with that ſecond and better activity of faith; which bleſſed aſſociation of theſe two in the laſt Adam, is much better then the one that is ſingle and alone in the firſt, making up of twain that one new man, and new name, which is better then the name of ſons and of daughters, in the children of the firſt Covenant.
Hence it appears that Chriſt in his active obedience did not only conform to the Law, as a legally righteous and holy man, doing the work of a ſervant in the ſpirit and life of the Son, fulfilling the righteouſneſs of the Law, by faith: but that he did alſo perform the proper works required by the Law of the new-covenant, conſiſting in the holy obſervation of the true Sabbath, and bringing his fleſhly principles into ſubjection unto, and uſeful co-operativeneſs with his heavenly and ſpiritual, in the exerciſe of faith. And ſo Chriſts active obedience we ſee diſtinguiſheth it ſelf into the works required to be done by the firſt and ſecond covenant.
This hath brought us to the ſecond ſort of Chriſts obedience, which is called paſſive, as conſiſting in that wherein he was a ſufferer; which alſo is capable of a twofold conſideration. Firſt, in reſpect of that which he ſuffered under the power and activity of faith, carrying his natural judgement and will into a voluntary captivity to the teachings of the Father, that trained him up to the doing of his Fathers will, with the denyal or not doing of his own, as properly his, in the activity of his fleſhly or legal principles: or ſecondly, as relating to that, wherein he was made a curſe for us, appointed and delivered up by the Father, (though ſtill with his own conſent) to bear the puniſhment due unto ſinners, and perform that in his own perſon, wherewith Gods Juſtice might be ſatisfied, and ſin expiated, as it is written: by his ſtripes we are healed; the juſt is puniſhed, and the unjuſt is ſet free.
Chriſt was in the firſt of theſe reſpects, truly and properly a ſufferer, as he that ſubmitted himſelf to be bereaved and deprived of the exerciſe of theſe principles, in and upon the operation whereof (in the judgement of the natural man, as ſingle) depended the performance of the condition of the firſt Covenant, wherein all mankind was concerned, as it is written: He that doth theſe things ſhall live in them: So as the weakneſs and diſability which he ſuffered to be brought upon himſelf in this his operation, might ſeem to be the way to expoſe him to the curſe and wrath of God, threatned upon non-performance of the condition of the Law, (as it is written: Curſed is every one that continues not in all things which are written in the Book of the Law to do them) and therefore was hard even for Chriſts natural man to undergo, coſting him many a tear, groan and cry, before his natural judgement was fully ſilenced and made to yield to it, as giving full credit to this report of faith, calling for obedience hereunto as to the voice of God, Iſa. 53. And as this ſeemed hard to Chriſts natural judgement; ſo nothing was more bitter and croſs to the inclinations and deſires of his natural will, then to have his natural ſpirit thus broken, abaſed, humbled and laid low, in ſuch a poor, deſtitute and weak condition as to become a worm & no man; unable to make reſiſtance or defence for himſelf, by the exerciſe of that activity that was properly his own, which is hereby taken out of his ſingle diſpoſe, in order to be brought forth in newneſs of operation, through the power and activity of faith, or the ſeed and principles flowing forth from his ſecond union, wherein he and his Father are one; and the life he lives, and the will he does, is not his own, exerciſed ſingle, but in conjunction and aſſociation with that of the Father.
Howbeit, in this we are not to underſtand the natural man of Chriſt as meerly paſſive, or violently bereaved of the uſe and exerciſe of this his firſt operation and activity: but are to conſider him herein, as convinced in judgement, and gained in will, to the forbearance thereof, and ceſſation therefrom; and ſo voluntarily ſubmitting his own hands in this regard to be bound, and his feet tyed, upon undeniable reaſons, and clear demonſtrations to the eye of his faith, of a far greater good to be redounding to him by the ſame.
This Chriſt aſſerts, Joh. 10. 17, 18. Therefore doth my Father love me, becauſe I lay down my life that I might take it again; no man taketh it from me, but I lay it down of my ſelf (who might keep it and exerciſe it if I would) for I have power or freedom to lay it down, and alſo to take it up, according to the commandment which I haveh rein received from the Father, and becauſe I do it in the way of choice, and freely, not by compulſion, therefore it is, my Father loves me.
Thus alſo Chriſt teſtifieth of himſelf Joh. 8. where he ſaith, I am one that bear witneſs of my ſelf, or I have a principle in me that can declare it ſelf in the proper life and operation of a natural righteous and holy man, as one made under the Law, and walking in all the ordinances and commandments of God therein blameleſs. Yet ſaith he, Joh. 5. 30, 31. to come forth in the ſingle exerciſe hereof, is not my manner of acting; for of my ſelf I can do nothing (or, I am taught by my Father to do nothing, but in aſſociation with him) as I hear, I Judge, and I am thereby inſtructed not to do my own will, or go forth in the ſingle exerciſe of my firſt activity, but to ſeek the will of the Father that ſent me, even to the offering up in ſacrifice my own proper will and deſire. For, if I ſhould bear witneſs of my ſelf, my witneſs ſingle were not true, or authentique, to make out truth according to your law, which, Ioh. 8. 16, 17, 18. requires two witneſſes for the eſtabliſhing of every truth; therefore ſaith he, there is another with me in aſſociation, that never leaves me to my ſingle actings; and I know that the witneſs which he gives of me is true, and that the teſtimony which I give, flowing from that anointing, is truth, in the full and compleat evidence thereof.
That then which in this firſt ſenſe Chriſts natural man was a ſufferer in, conſiſted in the weakneſs and diſability which was brought upon the fleſhly mind to reſiſt the powerful workings of his faith or ſpiritual mind, unto the obedience where of it is voluntarily made captive, as the only way and means to be brought into the Reſt and Ceſſation required by the Father; in reſpect whereof it is that he ſaith, he can do nothing of himſelf, but what he ſees the Father do; for whatſoever things he doth, theſe doth the Son likewiſe; and ſo is no loſer by this kind of weakneſs and inability, but rather a rich gainer, experimentally finding that when thus he is weakeſt, then he is ſtrongeſt, as brought into ſuch a frame of ſpirit wherein he is diſabled to do any thing againſt the truth, and thereby qualified to do all things for the truth.
This profitable weakneſs and diſability came not all at once upon Chriſts natural man, but gradually, growing up at laſt into the perfect Reſt and Ceſſation from his own works wherein the true ſabbathiſm conſiſts; and in which Chriſt ſets forth himſelf a pattern for his Saints imitation, Heb. 4. 10. This made him ſay, Joh. 8. 28. when ye have lift up the ſon of man, then ye ſhall know that I am he, and that I do nothing of my ſelf, but as my Father hath taught me I ſpeak theſe things, and he that hath ſent me is with me, the Father hath not left me alone, but is ever bringing the natural powers and ſenſes of my mind into perfect ſubſerviency and ſubjection to my ſpiritual, which through faith are alwaies exerciſed in unity with my Fathers will, ſo that I do alwaies thoſe things that pleaſe him. In this bleſſed aſſociation conſiſts the life of the new creature, when of twain there is made one new man by the blood of this ſacrifice.
In this new frame of ſpirit, and newneſs of life and operation, Chriſt delights to be taken notice of, Joh. 7. 28. where he ſaith, ye both know me, and whence I am: I am not come of my ſelf, but he that ſent me is true, whom ye know not, but I know him; for I am from him, and my doctrine is not mine, but his that ſent me: under the power of whoſe teachings I am ſo abſolutely and intirely brought, that I do not ſo much as ſpeak of my ſelf (much leſs think or act) for he that ſpeaks of himſelf, ſeeks his own glory; but he that ſeeks the glory of him that ſent him, the ſame is true, and there is no unrighteouſneſs in him. And he it is, Joh. 5. 20. whom the Father loves, and ſheweth all things that himſelf doth, and who will ſhew him greater works then theſe, that ye may marvel; for as the Father raiſeth up the dead, and quickneth them, by his immediate witneſs in the Son; ſo the Son quickens whom he will, even the whole ſpiritual ſeed, by making them one with him, as he and the Father are one.
Thus in this firſt part of Chriſts paſſive obedience, he through the law becomes dead unto the law: through the law of the ſpirit of life in the ſecond Adam, becomes dead unto the law and life of the firſt: fulfilling the whole law of righteouſneſs, by being rendred utterly unable to perform one tittle of it in mans firſt activity and ſufficiency, or as left alone to the grace and ſtrength received by the firſt-covenant principles.
Thus we have ſeen Chriſt not only as the Lamb prepared without ſpot and blemiſh, in order to be offered up, but as he became our paſſover, actually ſacrificed for us, being in one perſon, as well the prieſt as the ſacrifice, fulfilling the righteouſneſs and conditions of both covenants, in that newneſs of life and operation which ſprang up in him through faith, or the unity of operation he was begotten into with the Father.
Through this twofold obedience of Chriſt (which in him (ſtrictly conſidered) is but one, as the obedience of one man or laſt Adam ſet up in ballance againſt the diſobedience of the firſt) he was that, and did that in his own perſon, wherein (after a peculiar manner) he is made of God, wiſdom, righteouſneſs, ſanctification and redemption unto the right heirs of ſalvation; and is become the ranſom and propitiation for all ſinners; not for thoſe only who ſo believe as that they ſhall be eternally ſaved, but for the whole world, as upon the terms of the firſt covenant renewed in the blood of Chriſt, they are reconciled unto God, and admitted again into converſe and fellowſhip with him, that by doing the things therein required, they may live, and ſo be put upon a new proof and trial whether they will live unto themſelves, or unto Chriſt that died for them and roſe again. Righteouſneſs is hereby capable to be derived, yea, is more or leſs derived upon all the ſeed, as well thoſe which are of the law, as thoſe which are of the faith of Abraham (reſpectively) who is the father of us all, or the type and ſhadow of Chriſt, as he is the common parent unto both by his incarnation; through which he had a twofold union wrought out in him, becomming therein the head and root unto both theſe ſeeds, and ſo to all mankind whatſoever, who in one of theſe two reſpects are all made alive again in the laſt Adam that died in the firſt: and this by the law of the firſt-fruits and root unto which the Olive branches do reſpectively refer: for ſo it is ſaid, Rom 11. 16. if the firſt fruits be holy, ſo is the lump; and if the root be holy, ſo are the branches: where the branches are deſcribed as of two ſorts: the one ſuch as may be broken off after they are engraffed in, as alſo John 15. 1. &c. having their union by the firſt covenant only: the other, thoſe that ſtand by faith never to be cut off, as having their union by the ſecond and new covenant. Now the firſt ſort of theſe branches, in right of their union and relation unto their head, Chriſts natural man or living body unbroken and uncrucified, have one ſort of benefit by Chriſts ſacrifice, which is conditional and may be loſt. The ſecond ſort, in right of their union and relation to their head, Chriſts crucified natural man, or dead body, have all that the other have, and over and above, an additional benefit by the ſame ſacrifice of Chriſt (which the others have not) and ſo the full and whole benefit of his death, and that abſolutely and without conditions.
This benefit unto each of the ſeeds from Chriſt their head is twofold; either ſuch as by way of imputation is their juſtification, or ſuch as by way of inherency is their ſanctification reſpectively; there is derived to the one ſuch a juſtification and ſanctification as anſwers in kind to what is required by the firſt covenant from him who doth thoſe things, thereby to live in them: to the other there doth flow ſuch a juſtification and ſanctification as anſwers exactly to the Law of faith or ſecond covenant; unto whom faith is imputed without the works of the Law, ſingly conſidered: and in whom faith is operative, to the purifying of the conſcience, in conformity to the purity and poverty of ſpirit, found in Chriſts crucified and broken natural man.
They only that are juſtified and ſanctified in this latter ſenſe, ſhall eternally be ſaved: it being out of the power either of life or death, or Angels, or principalities, or powers, or things preſent, or things to come, or height, or depth, or any other creature, to be able to ſeparate them from this love of God in Chriſt Jeſus our Lord. But the juſtification and ſanctification received upon the terms of the firſt covenant, which are conditional and depending upon the creatures continuance, are ſubject in a time of tryal to fail the perſons concerned therein: unto whom (through the common relation which all mankind is taken into with Chriſt, as he is fleſh of our fleſh, bone of our bone, like unto us in all things, ſin only excepted) there is given (as in a way of common grace and ſalvation) firſt, a relative holineſs and righteouſneſs (in ballance to the relative unholineſs and unrighteouſneſs, derived to the firſt Adams poſterity, as they ſtood related to him their common parent in his fallen ſtate) which is freely conferred upon them, with offer and promiſe to bring them out of the bondage of corruption they are in by nature, if they will hear and obey.
Secondly, there is an actual exerciſe of long-ſuffering and patience put forth towards them freely on Gods part, by vertue of the ſatisfaction he hath received on their behalf, in the ſacrifice of Chriſt: by reaſon whereof he declares himſelf willing not to impute unto them ſins paſt or preſent, if through obeying Chriſts voice they ſhall render themſelves capable of ſuch benefit, and ſhall not by their wilful perſonal ſinning againſt the grace offered them, and perſiſting therein, ſo far abuſe the benefit of Chriſts ſacrifice as wholly to render themſelves unworthy thereof.
Thirdly, there is an actual imputation of Chriſts legal righteouſneſs to all ſuch as obeying his call in the firſt-covenant, are thereby made the ſeed which is of the Law, born after the fleſh, and become actual members of his natural body.
From what then hath been ſaid concerning Chriſts active and paſſive obedience, we may diſcern how far Chriſt therein wrought out mans redemption, as he ſtood in the relation of a common perſon and parent to both ſeeds, and as their ſurety, undertook on their behalf, to fulfill the righteouſneſs of both Covenants in himſelf; and this after ſuch a manner as to be able to derive and communicate the benefit thereof unto them in a way of the Juſtification and Sanctification required by either of the two covenants reſpectively; and this either ſingly and apart each from other, or joyntly and together, to the rendring thoſe righteous in him that were helpleſs ſinners and wretched ones in themſelves.
Chriſts obedience then hitherto treated of (in the two forementioned branches of his active and the firſt branch of his paſsive) though it doth procure all that which is needful to make man righteous and holy, according to what is required by both covenants: yet it is not that properly which expiates the guilt of ſin already committed, nor frees from the curſe of the Law, in order to which Chriſt was made a Curſe for us, and did bear the puniſhment due to our ſins, which without blood could not receive remiſsion at the hands of Gods Juſtice, Heb. 9.
There is then yet remaining a ſecond part of Chriſts paſſive obedience to be opened, wherein this did conſiſt; and in reſpect of which, it behoved Chriſt to ſuffer as a Malefactor without the Gate, a reproachful, accurſed, bodily death, with all the heightning circumſtances accompanying the ſame, from God, Angels and men, to the bruiſing of his heel, in which alſo the Scriptures are very plain and expreſs, ſaying, that upon him God laid the iniquity of us all, Iſa. 53. who were as ſheep gone aſtray: and 1 Pet. 2. 24. he himſelf bare our ſins in his own body on the tree: and chap. 3. 18. it is ſaid that he being put to death in the fleſh, but quickned in the ſpirit, hath once ſuffered for ſins, the juſt for the unjuſt: and 1 Tim. 2. 4, 6. Who gave himſelf a ranſom for all, as willing to have all men to be ſaved and to come to the knowledge of the truth.
Chriſt by being made thus a curſe for us, redeemed us from the curſe of the Law; or did that in way of ſatisfaction to Gods Juſtice, by reaſon whereof God thinks fit and finds it juſt to acquit and diſcharge ſinners from the curſe and wrath of God, due unto them by the Law. Which benefit is either renewed to us conditionally, and in reference to the firſt Covenantobedience, by us engaged in to live and be tryed by: or is given unto us abſolutely and in reference to the ſecond Covenant-obedience, as living by faith; and intereſted in the ſure mercies of David that never fail.
Thoſe that partake of this benefit in the firſt ſenſe, are ſpoken of Heb. 10. unto whom (having been once enlightned, and then ſinning willfully after the knowledge of the truth, to the treadding underfoot the Son of God, accounting the blood of the Covenant wherewith they were ſanctified an unholy thing, and doing deſpight to the Spirit of Grace) there remains no more ſacrifice for ſin; but they fall again not only under the firſt curſe, but the ſecond death, or final miniſtry of Gods fiery vengeance, which no ſacrifice of Chriſt will be admitted to atone on their behalf for ever, Pſal. 49. 8. but like ſheep they are laid in the grave for death to feed on; they go to the Generation of their Fathers, and never ſee light.
But thoſe that partake of this benefit of Chriſts ſacrifice in the latter ſenſe, have at once a perfect and abſolute remiſsion of all ſins vouchſafed to them, never to be recalled more, as it is written, Their ſins and their iniquities I will remember no more.
This being laid down, we ſhall now proceed to ſhew, firſt, the particulars wherein Chriſt did undergo Gods wrath, and was made a curſe on our behalf, by way of ſatisfaction and ranſome for the ſins of all mankind, which properly was our due to have undergone in our own perſons; and ſecondly, to open the nature of that wrath from God, which Chriſt was capable of undergoing, and that was thought meet and required by God to be executed upon him, and undergone by him in the work of our Redemption.
For the particulars wherein Chriſt underwent the wrath of God, and did bear the puniſhment which was due only unto ſinners, the Scriptures declare them to be theſe.
Firſt, Chriſt was expoſed as a mark which was aimed and ſhot at, all the daies of his fleſh, by the rage and malice of wicked Angels and men; and as a ſpectacle of open ſcorn and reproach, to be trampled upon by his inſulting adverſaries, as if he had been a worm and no man; unto all which God was thus far contributing, as to ſuffer it and ſit ſilent as a Spectator, (yea by his providences and outward diſpenſations, rather furthering then hindring it;) and this in perſuance of his declared mind herein, even unto the Serpent himſelf, Gen. 3. 15. when he told him (ſpeaking of Chriſt the ſeed of the woman) he ſhall bruiſe thy head, and thou ſhalt bruiſe his heel. For the exerciſe of all this rage of Devils and men againſt him, did bring to paſs no other thing but what his hand and counſel had before determined to be done. For they that dwelt at Jeruſalem and their rulers, becauſe they knew him not, nor yet the voices of the Prophets, they have fullfilled them in condemning him. Acts 13. 27, 29. And when they had fullfilled all that was written of him (to be done by them upon him, as inſtruments of vengeance) they took him down from the tree. In all which proceedings of God, Angels and men, Chriſt the juſt ſuffered for the unjuſt; the innocent and righteous had the due reward of the guilty tranſgreſſor; ſo that he being thus made the puniſhment for our ſins, it ſeemed good unto God to make us righteouſneſs in him, and to become capable of the reward contained in the promiſes due unto the ſame upon the terms of the firſt or ſecond covenant.
Secondly, (whileſt thus the wrath and rage of man, in all the circumſtances thereof, was as it were armed by God, to ſhew it ſelf in open violences and injuries againſt him) God was alſo in a more immediate way exerciſing him inwardly with all manner of deſertions and withdrawings of his preſence with the fruits and comforts thereof, from his natural man, denying and with-holding the reward due to him as a righteous and holy man according to the Law; and inſtead thereof, recompencing unto him the puniſhment due unto the worſt Malefactor: appearing to the eye of fleſh and blood in him, and to the judgement and perſwaſion of him as he was a natural man, in the poſture and with the face of an enemy, lively declared to be ſo apprehended by him in thoſe dying words of his, My God, my God, why haſt thou forſaken me? which is alſo moſt affectionatly and prophetically expreſſed, Lam. 3. 1, &c. not only in the perſon of Chriſt, but alſo of his ſuffering Saints, who drinking of the ſame cup of ſpiritual deſertions and ſufferings with him, are thoſe that in a ſenſe alſo do bear the indignation of the Lord, Micha 7. 9. not by way of ſatisfying Gods Juſtice, and atoning his wrath (which is peculiar only to Chriſt in his own perſonal ſufferings) but as ſuch ſufferings are requiſite to the bruiſing of their heel, ſubduing their natural man to a conformity with Chriſt in his death, and to the filling up that which is behind of the afflictions of Chriſt in their fleſh.
The Prophet in the place mentioned on this account, Lam. 3. 1, &c. complains after this manner, I am the man (ſaith he) that have ſeen affliction by the rod of his wrath. He hath led and brought me into darkneſs, but not into light. Surely againſt me he is turned, he turneth his hand againſt me all the day. My fleſh and my skin hath he made old, he hath broken my bones. He hath ſet me in dark places, as they that be dead of old. He hath hedged me about that I cannot get out, he hath made my chain heavy. Alſo when I cry and ſhout, he ſhutteth out my prayer. He was unto me as a Bear lying in wait, and as a Lyon in ſecret places. He hath turned aſide my waies, and pulled me in pieces, he hath made me deſolate. He hath bent his bow, and ſet me as a mark for the arrow. He hath cauſed the arrows of his quiver to enter into my reins. I was a deriſion to all my peeple, and their ſong all the day. He hath filled me with bitterneſs, he hath made me drunken with wormwood. He hath alſo broken my teeth with gravel ſtones, he hath covered me with aſhes. And thou haſt removed my ſoul far off from peace: I forgat proſperity. And I ſaid, my ſtrength and my hope is periſhed from the Lord: remembring mine affliction and my miſery, the wormwood and the gall. My ſoul hath them ſtill in remembrance, and is humbled, bowed or bruiſed in me.
The remembrance which Chriſt had (under all this diſpenſation of wrath from God, to the ſenſe and diſcerning of his natural man) of what was due unto ſinners, and what they had done, to whom he was given for a Head, Surety and Redeemer, added (as it were) the ſting to all theſe his ſufferings, ſetting before him the very form and miniſtry of that wrath from God (which man fell under by reaſon of ſin) contained in that threatning, In the day thou eateſt thereof, thou ſhalt ſurely dye.
Thus we are come to the ſecond thing, which is, to open the nature of that wrath from God, which Chriſt was capable of undergoing, or that was needful to be poured out upon him, in reference to the work of redemption.
Wrath properly is not to be found in the nature of God, ſimply conſidered, for God is love; who therefore ſaith, Fury is not in me: but wrath, as God is capable of exerciſing it, conſiſts in that poſture of an enemy and face of diſpleaſure wherewith he cloths and arms himſelf in Chriſt the Mediator, in his intercourſe with the creature, Angels or men, as the contrary form, viſage and appearance to that wherein he comes forth towards them as he is their God and husband, upon the terms of either covenant, firſt or ſecond.
The miniſtry of which wrath is exerciſed therefore by God, in a ſuitableneſs to the nature of the covenant it accompanies, and is annexed unto; and accordingly admits of a differing conſideration. For, the miniſtry of Gods wrath, contained in the threats of the firſt covenant, is but temporary and conditional, admitting of atonement, remiſsion and reconciliation, by ſacrifice, ranſome, and interceſsion: which being provided, & the benefit thereof obtained and applied, redeems the ſinner from under this curſe and diſpleaſure of God, which is therefore called, Gal. 3. 13. our redeeming from the curſe of the law, through Chriſts being made a curſe for us.
Secondly then, there is a higher and more fiery miniſtry of Gods wrath, contained in the threats of the new and everlaſting covenant, which is eternal, final and irrevocable, never to be drawn in again, when once gone forth, becauſe it never comes forth till the ſinner hath been tryed and proved to the utmoſt, and having abuſed all Gods patience and long-ſuffering, treaſuring up unto himſelf wrath againſt this day of wrath, fixes at length in that remedileſs poſture of defiance and enmity againſt God, as is excluſive to all ſacrifice or interceſſion of the Mediator as to any benefit thereby to him for ever, Pſal. 49. 8. called Rev. 20. the ſecond death, which is everlaſting: for there remains no more ſacrifice for his ſins; nothing now but fiery indignation reſerved for implacable adverſaries and wilful obſtinate ſinners, Heb. 10. This miniſtry of wrath is mentioned alſo 2 Theſſ. 1. 8. as that flaming fire, wherein vengeance is taken on them that know not God, and that obey not the Goſpel (or new Teſtament) of our Lord Jeſus Chriſt.
Gods wrath in this ſecond ſenſe, the damned and reprobate Angels and men are the objects of. This is the lake of fire and brimſtone they ſhall be caſt into, which ſhall never be quenched: and therefore that, which Chriſt in no ſort or ſenſe was capable to undergo, being every moment of his ſufferings the moſt perfect object of Gods eternal love, doing that all along which was moſt perfectly welpleaſing and lovely to the Father, even whilſt his natural man was the object of his temporary wrath and diſpleaſure.
But Gods wrath in the firſt ſenſe, hath for its object, all ſinners whatſoever they be, whether elect or non-elect, whether ſuch as ſhall be finally ſaved or finally damned: conſiſting in that diſcountenance and rebuke which God hath reſolved to put upon ſin whereſoever he finds it, yea though in his own dear children (which therefore is conſiſtent with his peculiar love) as himſelf ſaith (ſpeaking of the ſpiritual ſeed, to whom the ſure mercies belong, and with whom his covenant ſtands faſt for ever) Pſal. 89. 30, 31, 32, 33. If his children forſake my law, and walk not in my judgements: if they break my ſtatutes, and keep not my commandments: then will I viſit their tranſgreſſion with the rod (that is, of this wrath) and their iniquity with ſtripes. Nevertheleſs my loving kindneſs will I not utterly take from him, nor ſuffer my faithfulneſs to fail.
With this rod and with theſe ſtripes was Chriſt himſelf ſmitten (and we healed) Iſa. 53. to the marring of his viſage more then any mans, and his form more then the ſons of men, Chap. 52. 14. leaving in him no form or comelineſs to the eye of the natural man; who therefore when he thus ſeeth him ſaith, there is no beauty, that we ſhould deſire him, Chap. 53. 2. &c. looking on him as deſpiſed and rejected of men, and therefore hiding the face from him, as not valuing or eſteeming him at all, but judging him as one ſtricken, ſmitten of God, and afflicted, or as as one whoſe name is blotted out of Gods book: a phraſe uſual in ſcripture to deſcribe thoſe that are under this firſt diſpenſation of wrath, as accurſed and ſeparated from God, Rev. 3. to whom God doth in this temporary miniſtry of wrath, attending the breach of the firſt covenant, declare himſelf as an enemy.
Thus it was with Chriſt, not only to the judgement and diſcerning of others, whether of his own people the Jews, or of the heathens, but thus he ſtood repreſented to himſelf in his own natural judgement and ſenſe as a meer man, who lay really under this wrath of God, as the object of it, for the ſins and on the behalf of all mankind: which ſeems to be intimated by Moſes, when in the perſon of Chriſt he was mediating with God, Exod 32. 32. in behalf of the tranſgreſſing children of the firſt covenant, bringing this as his laſt argument; Blot me (ſaith he) out of thy book, if thou wilt not forgive them: as if he ſhould have ſaid, Am not I willing to be blotted out of thy book that thou mighteſt forgive them? have not I thus been wounded for their tranſgreſsions, that by my ſtripes they might be healed? under this wrath or curſe, Paul alſo in imitation of Chriſts affection, declares himſelf willing to fall if thereby he might benefit his brethren, his kinsfolks according to the fleſh. This then is the only ſenſe, wherein Chriſt is capable of bearing Gods wrath, and of being made a curſe for us.
And now, how innocent and ſpotleſs is this precious and moſt profitable doctrine of Chriſts ſufferings or paſſive obedience, as to the calumnies and unworthy reproaches of thoſe who take upon them to brand it with Popery & Socinianiſm? and how unjuſtly doth this proceed out of their mouths who ſtate the point of juſtification ſo as to make it little other or better then that of works or of the firſt covenant; having the imputation of no higher an object then Chriſts active obedience or legal righteouſneſs ſingly conſidered for the matter of it? whereas, by this doctrine of Chriſts death and paſſive obedience we ſee ſomething farther required by the law of the new covenant, over and above the former, which as a higher and more acceptable object of imputative righteouſneſs is given to the true and right heirs of ſalvation, viz. that of Chriſts broken, meek, crucified ſpirit (the true Iſaac, as offered up) which is before God of great price.
In this everlaſting righteouſneſs, all the ſpiritual ſeed obtain at once an abſolute remiſſion and freedom from ſin, ſtanding before the throne of God without blame in their ſpiritual Head, the ſpotleſs Lamb, in whom is no guile, to the obtaining an eternal redemption, peculiar to themſelves, from amongſt all others, the ſons of men.
And foraſmuch as herein is aſſerted, that the ſinner is thus juſtified in the ſpirit and righteouſneſs of his head (imputed to him as ſoon as he is made actually a believer and of that one bleſſed ſeed) it doth avowedly decry Socinianiſm, which makes the perſonal obedience of the Saint in conformity only to the death of Chriſt as his pattern (and this but litterally alſo underſtood) to be that alone which is theſinners juſtification which withall excludes the ſecondbranch of Chriſts paſſive obedience here aſſerted, as it is the ſatisfaction to Gods juſtice and the atonement for the appeaſing of his wrath on the behalf of ſinners.
And as thus the true believers have a higher and more excellent objective righteouſneſs offered and imputed to them: ſo have they alſo a more excellent and precious faith then the other to receive and apply it, founded in the ſpirit of true ſon-ſhip and adoption, as the ſpring of that newneſs of life and operation which the law of the new covenant requires. This faith, we ſay, is ſaving: and to be of it, is inconſiſtent with our being of works, ſingly conſidered: ſo that to be and live by this grace, is no more to be and live by works: otherwiſe grace is no more grace: and if it be of works, then is it not of grace: otherwiſe work is no more work: Rom. 10. 6. which with what elſe hath been ſaid on this ſubject of Chriſts obedience, doth ſuffiicently bear witneſs againſt the Romiſh doctrine of works.
Thus we have treated of the obedience of Chriſt both active and paſſive, through which he fulfilled all righteouſneſs, and underwent all things written of him, needful to be by him performed and ſuffered for the compleating mans redemption and ſalvation, without having inflicted upon him the pain of the damned, or the wrath of God, in that ſenſe as ſome groundleſly and without warrant from Scripture do affirm.
And as thus we have ſeen Chriſt myſtically as well as litterally laid in the grave, and rendred obedient to the death of the Croſs; ſo in the third and laſt particular he remains to be conſidered as through the progreſs which the witneſs and teachings of the Father made in him, he comes at length to be declared the Son of God with power by the reſurrection from the dead: the holy one which was ſo far from being left in the grave or ſuffered to ſee corruption, that his crucified natural man or dead body is hereby quickned and brought forth as into its maturity and ripe age, in a fulneſs of ſtature, agreeable to this his raiſed and exalted ſtate (his corruptible having put on incorruption, and his mortal having put on immortality) to the bringing to paſs in himſelf the ſaying that is written: death is ſwallowed up in victory: O death where is thy ſting? O grave where is thy victory?
And now, the ſame Jeſus that was crucified and ſlain, by vertue of the compleat exerciſe of his ſpiritual ſenſes, enters within the veil, converſes with him that is inviſible, and ſits down at Gods right hand, retaining withal, in perfect uſe, the exerciſe of his natural ſenſes, powers and faculties of ſoul and body, in a glorified ſtate, as being in one and the ſame perſon, the fulneſs of Jew and Gentile; the perfection of the ſpiritual and of the natural man; joyning them both together in one ſheepfold, whereof himſelf is the one great ſhepheard and overſeer.
This reconciliation Chriſt hath wrought through the blood of the Croſs, making in himſelf of twain one new man; having ſlain the enmity thereby, broken down the partition wall, and removed that which elſe would have letted the bringing of life and immortality to light.
This is the form or faſhion of Chriſts heavenly manhood, wherein is to be found the perfection of both ſeeds, built up together in perfect love, uſefulneſs and peace; and this heavenly image thus wrought out in Chriſt, is the law that ſhall go forth out of Sion, propheſied of Iſa. 2. 3. and the word of the Lord out of Jeruſalem, that ſhall eſtabliſh the mountain of the Lords houſe in the top of the mountains, and exalt it above the hils, cauſing all nations to flow unto it.
This is the pattern of the houſe, ſpoken of alſo Ezek. 43. ver. 7. and 10. wherein was the place of Gods Throne and the place of the ſoles of his feet to dwell in the midſt of his people; which was to be meaſured by the houſe of Iſrael, to make them aſhamed of their iniquities and Idols. And v. 12. this is the law of the houſe upon the top of the mountain, the whole limit thereof round about ſhall be moſt holy.