Owen, Of Communion With God, File 16
(... continued from File 15)
Chapter 8. How the saints hold communion with Christ as to
their acceptation with God - What is required on
the part of Christ hereunto; in his intention;
in the declaration thereof - The sum of our
acceptation with God, wherein it consists - What
is required on the part of believers to this
communion, and how they hold it, with Christ -
Some objections proposed to consideration, why the
elect are not accepted immediately on the under-
taking and the death of Christ - In what sense
they are so - Christ a common or public person -
How he came to be so - The way of our acceptation
with God on that account - The second objection -
The necessity of our obedience stated, Eph. 2:
8-10 - The grounds, causes, and ends of it mani-
fested - Its proper place in the new covenant -
How the saints, in particular, hold communion with
Christ in this purchased grace - They approve of
this righteousness; the grounds thereof - Reject
their own; the grounds thereof - The commutation
of sin and righteousness between Christ and be-
lievers; some objections answered.
I. Communion with Christ in purchased grace, as unto
acceptation with God, from the obedience of his life and
efficacy of his death, is the first thing we inquire into. The
discovery of what on the part of Christ and what on our part
is required thereunto (for our mutual acting, even his and
ours, are necessary, that we may have fellowship and communion
together herein), is that which herein I intend.
First, On the part of Christ there is no more required but
these two things: - (1.) That what he did, he did not for
himself, but for us.
(2.) What he suffered, he suffered not for himself, but
for us. That is, that his intention from eternity, and when he
was in the world, was, that all that he did and suffered was
and should be for us and our advantage, as to our acceptance
with God; that he still continueth making use of what he so
did and suffered for that end and purpose, and that only. Now,
this is most evident: -
(1.) What he did, he did for us, and not for himself: "He
was made under the law, that we might receive the adoption of
sons," Gal. 4: 4, 5. He was made under the law; that is, in
that condition that he was obnoxious to the will and commands
of it. And why was this? to what end? for himself? No; but to
redeem us is the aim of all that he did, - of all his
obedience: and that he did. This very intention in what he did
he acquaints us with, John 17: 19, "For their sakes I sanctify
myself, that they may be sanctified through the truth." "I
sanctify myself, - dedicate and set myself apart to all that
work I have to do. I came not to do my own will; I came to
save that which was lost; to minister, not to be ministered
unto; and to give my life a ransom;" - it was the testimony he
bare to all he did in the world. This intendment of his is
especially to be eyed. From eternity he had thoughts of what
he would do for us; and delighted himself therein. And when he
was in the world, in all he went about, he had still this
thought, "This is for them, and this is for them, - my
beloved." When he went to be baptised, says John, "I have need
to be baptised of thee, and comest thou to me?" Matt. 3: 14,
15; as if he had said, "Thou hast no need at all of it." But
says Christ, "Suffer it to be so, now; for thus it becometh us
to fulfil all righteousness;" - "I do it for them who have
none at all, and stand obliged unto all."
(2.) In what he suffered. This is more clear, Dan. 9: 26,
"Messiah shall be cut off, but not for himself". And the
apostle lays down this as a main difference between him and
the high priests of the Jews, that when they made their solemn
offerings, they offered first for themselves, and then for the
people; but Jesus Christ offered only for others. He had no
sin, and could make no sacrifice for his own sin, which he had
not, but only for others. He "tasted death every man," Heb. 2:
9, - "gave his life a ransom for many," Matt. 20: 28. The
"iniquity of us all was made to meet on him," Isa. 53: 6; -
"He bare our sins in his own body on the tree," 1 Pet. 2: 24;
- "loved the church, and gave himself for it," Eph. 5: 25; Gal
2: 20; Rom. 4: 25; Rev. 1: 5, 6; Tit. 2: 14; 1 Tim. 2: 6; Isa.
53: 12; John 17: 19. But this is exceeding clear and
confessed, that Christ in his suffering and oblation, had his
intention only upon the good of his elect, and their
acceptation with God; suffering for us, "the just for the
unjust, that he might bring us to God."
Secondly, To complete this communion on the part of
Christ, it is required, -
(1.) That there be added to what he has done, the gospel
tenders of that complete righteousness and acceptation with
God which ariseth from his perfect obedience and sufferings.
Now, they are twofold: -
[1.] Declaratory, in the conditional promises of the
gospel. Mark 16: 15; Matt. 11: 28, "He that believeth shall be
saved;" "Come unto me, and I will give you rest;" "As Moses
lifted up the serpent," etc.; "Christ is the end of the law
for righteousness to every one that believeth," Rom. 10: 4;
and innumerable others. Now, declaratory tenders are very
precious, there is much kindness in them, and if they be
rejected, they will be the "savour of death unto death;" but
the Lord Christ knows that the outward letter, though never so
effectually held out, will not enable any of his for that
reception of his righteousness which is necessary to interest
them therein; wherefore, -
[2.] In this tender of acceptation with God, on the
account of what he has done and suffered, a law is
established, that whosoever receives it shall be so accepted.
But Christ knows the condition and state of his in this world.
This will not do; if he do not effectually invest them with
it, all is lost. Therefore, -
(2.) He sends them his Holy Spirit, to quicken them, John
6: 63, to cause them that are "dead to hear his voice," John
5: 25; and to work in them whatever is required of them, to
make them partakers of his righteousness and accepted with
God.
Thus does Christ deal with his: - he lives and dies with
an intention to work out and complete righteousness for them;
their enjoying of it, to a perfect acceptation before God, is
all that in the one and other he aimed at. Then he tenders it
unto them, declares the usefulness and preciousness of it to
their souls, stirring them up to a desire and valuation of it;
and lastly, effectually bestows it upon them, reckons it unto
them as theirs, that they should by it, for it, with it, be
perfectly accepted with his Father.
Thus, for our acceptation with God, two things are
required: -
First, That satisfaction be made for our disobedience, -
for whatever we had done which might damage the justice and
honour of God; and that God be atoned towards us: which could
no otherwise be, but by undergoing the penalty of the law.
This, I have showed abundantly, is done by the death of
Christ. God "made him to be sin for us," 2 Cor. 5: 21, - a
"curse," Gal. 3: 13. On this account we have our absolution, -
our acquitment from the guilt of sin, the sentence of the law,
the wrath of God, Rom. 8: 33, 34. We are justified, acquitted,
freed from condemnation, because it was Christ that died; "he
bare our sins in his own body on the tree," 1 Pet. 2: 24.
Second, That the righteousness of the law be fulfilled,
and the obedience performed that is required at our hands. And
this is done by the life of Christ, Rom. 5: 18, 19. So that
answerable hereunto, according to our state and the condition
of our acceptation with God, there are two parts: -
Our absolution from the guilt of sin, that our
disobedience be not charged upon us. This we have by the death
of Christ; our sins being imputed to him, shall not be imputed
to us, 2 Cor. 5: 21; Rom. 4: 25; Isa. 53: 12.
Imputation of righteousness, that we may be accounted
perfectly righteous before God; and this we have by the life
of Christ. His righteousness in yielding obedience to the law
is imputed to us. And thus is our acceptation with God
completed. Being discharged from the guilt of our disobedience
by the death of Christ, and having the righteousness of the
life of Christ imputed to us, we have friendship and peace
with God. And this is that which I call our grace of
acceptation with God, wherein we have communion with Jesus
Christ.
That which remains for me to do, is to show how believers
hold distinct communion with Christ in this grace of
acceptation, and how thereby they keep alive a sense of it, -
the comfort and life of it being to be renewed every day.
Without this, life is a hell; no peace, no joy can we be made
partakers of, but what has its rise from hence. Look what
grounded persuasion we have of our acceptation with God, that
he is at peace with us; whereunto is the revenue of our peace,
comfort, joy, yea, and holiness itself, proportioned.
But yet, before I come in particular to handle our
practical communion with the Lord Jesus in this thing, I must
remove two considerable objections; - the one of them lying
against the first part of our acceptation with God, the other
against the latter.
Objection 1. For our absolution by and upon the death of
Christ, it may be said, that "if the elect have their
absolution, reconciliation, and freedom by the death, blood,
and cross of Christ, whence is it, then, that they were not
all actually absolved at the death of Christ, or at least so
soon as they are born, but that many of them live a long while
under the wrath of God in this world, as being unbelievers,
under the sentence and condemning power of the law? John 3:
36. Why are they not immediately freed, upon the payment of
the price and making reconciliation for them?"
Obj. 2. "If the obedience of the life of Christ be imputed
unto us, and that is our righteousness before God, then what
need we yield any obedience ourselves? Is not all our praying,
labouring, watching, fasting, giving alms, - are not all
fruits of holiness, in purity of heart and usefulness of
conversation, all in vain and to no purpose? And who, then,
will or need take care to be holy, humble, righteous, meek,
temperate, patient, good, peaceable, or to abound in good
works in the world?"
1. I shall, God assisting, briefly remove these two
objections, and then proceed to carry on the design in hand,
about our communion with Christ: -
(1.) Jesus Christ, in his undertaking of the work of our
reconciliation with God, - for which cause he came into the
world, - and the accomplishment of it by his death, was
constituted and considered as a common, public person, in the
stead of them for whose reconciliation to God he suffered.
Hence he is the "mediator between God and man," 1 Tim. 2: 5, -
that is, one who undertook to God for us, as the next words
manifest, verse 6, "Who gave himself a ransom for all," - and
the "surety of the better covenant," Heb. 7: 22; undertaking
for and on the behalf of them with whom that covenant was
made. Hence he is said to be given "for a covenant of the
people," Isa. 42: 6; and a "leader," 55: 4. He was the second
Adam, 1 Cor. 15: 45, 47, to all ends and purposes of
righteousness, to his spiritual seed, as the first Adam was of
sin to his natural seed, Rom. 5: 15-19.
(2.) His being thus a common person, arose chiefly from
these things: -
[1.] In general, from the covenant entered into by himself
with his Father to this purpose. The terms of this covenant
are at large insisted on, Isa. 53, summed up, Ps. 40: 7, 8;
Heb. 10: 8-10. Hence the Father became to be his God; which is
a covenant expression, Ps. 89: 26; Heb. 1: 5; Ps. 22: 1, 40:
8, 45: 7; Rev. 3: 12; Mic. 5: 4. So was he by his Father on
this account designed to this work, Isa. 42: 1, 6, 49: 9; Mal.
3: 1; Zech. 13: 7; John 3: 16; 1 Tim. 1: 15. Thus the "counsel
of peace" became to be "between them both," Zech. 6: 13; that
is, the Father and Son. And the Son rejoices from eternity in
the thought of this undertaking, Prov. 8: 22-30. The command
given him to this purpose, the promises made to him thereon,
the assistance afforded to him, I have elsewhere handled.
[2.] In the sovereign grant, appointment, and design of
the Father, giving and delivering the elect to Jesus Christ in
this covenant, to be redeemed and reconciled to himself. John
17: 6, "Thine they were, and thou gavest them me." They were
God's by eternal designation and election, and he gave them to
Christ to be redeemed. Hence, before their calling or
believing, he calls them his "sheep," John 10: 15, 16, laying
down his life for them as such; and hence are we said to be
"chosen in Christ," Eph. 1: 4, or designed to obtain all the
fruits of the love of God by Christ, and committed into his
hand for that end and purpose.
[3.] In his undertaking to suffer what was due to them,
and to do what was to be done by them, that they might be
delivered, reconciled, and accepted with God. And he
undertakes to give in to the Father, without loss or
miscarriage, what he had so received of the Father as above,
John 17: 2, 12, 6: 37, 39; as Jacob did the cattle he received
of Lab an, Gen. 31: 39, 40. Of both these I have treated
somewhat at large elsewhere, in handling the covenant between
the Father and the Son; so that I shall not need to take it up
here again.
[4.] They being given unto him, he undertaking for them to
do and suffer what was on their part required, he received, on
their behalf and for them, all the promises of all the
mercies, grace, good things, and privileges, which they were
to receive upon the account of his undertaking for them. On
this account eternal life is said to be promised of God
"before the world began," Tit. 1: 2; that is, to the Son of
God for us, on his undertaking on our behalf. And grace, also,
is said to be given unto us "before the world began," 2 Tim.
1: 9; that is, in Christ, our appointed head, mediator, and
representative.
[5.] Christ being thus a common person, a mediator,
surety, and representative, of his church, upon his
undertaking, as to efficacy and merit, and upon his actual
performance, as to solemn (declaration, was as such acquitted,
absolved, justified, and freed, from all and every thing that,
on the behalf of the elect, as due to them, was charged upon
him, or could so be; I say, as to all the efficacy and merit
of his undertakings, he was immediately absolved upon his
faithfulness, in his first engagement: and thereby all the
saints of the Old Testament were saved by his blood no less
than we. As to solemn declaration, he was so absolved when,
the "pains of death being loosed", he was "declared to be the
Son of God with power, by the resurrection from the dead;"
Rom. 1: 4, God saying to him, "Thou art my Son; this day have
I begotten thee," Ps. 2: 7. And this his absolution does
Christ express his confidence of, Isa. 1. 5-9. And he was
"justified," 1 Tim. 3: 16. That which I intend by this
absolution of Christ as a public person is this: - God having
made him under the law, for them who were so, Gal. 4: 4; in
their stead, obnoxious to the punishment due to sin, made him
sin, 2 Cor. 5: 21; and so gave justice, and law, and all the
consequent of the curse thereof, power against him, Isa. 53:
6; - upon his undergoing of that which was required of him,
verse 12, God looses the pains and power of death, accepts
him, and is well pleased with him, as to the performance and
discharge of his work, John 17: 3-6; pronounceth him free from
the obligation that was on him, Acts 13; and gave him a
promise of all good things he aimed at, and which his soul
desired. Hereon are all the promises of God made to Christ,
and their accomplishment, - all the encouragements given him
to ask and make demand of the things originally engaged for to
him, Ps. 2: 8, (which he did accordingly, John 17), - founded
and built. And here lies the certain, stable foundation of our
absolution, and acceptation with God. Christ in our stead,
acting for us as our surety, being acquitted, absolved,
solemnly declared to have answered the whole debt that was
incumbent on him to pay, and made satisfaction for all the
injury we had done, a general pardon is sealed for us all, to
be sued out particularly in the way to be appointed. For, -
[6.] Christ as a public person being thus absolved, it
became righteous with God, a righteous thing, from the
covenant, compact, and convention, that was between him and
the mediator, that those in whose stead he was, should obtain,
and have bestowed on them, all the fruits of his death, in
reconciliation with God, Rom. 5: 8-11; that as Christ received
the general acquittance for them all, so they should every one
of them enjoy it respectively. This is everywhere manifested
in those expressions which express a commutation designed by
God in this matter; as 2 Cor. 5: 21; Gal. 3: 13; 1 Pet. 2: 21,
24; - of which afterward.
[7.] Being thus acquitted in the covenant of the Mediator
(whence they are said to be circumcised with him, to die with
him, to be buried with him, to rise with him, to sit with him
in heavenly places, - namely, in the covenant of the
Mediator), and it being righteous that they should be
acquitted personally in the covenant of grace, it was
determined by Father, Son, and Holy Ghost, that the way of
their actual personal deliverance from the sentence and curse
of the law should be in and by such a way and dispensation as
might lead to the praise of the glorious grace of God, Eph 1:
5-7. The appointment of God is, that we shall have the
adoption of children. The means of it, is by Jesus Christ; the
peculiar way of bringing it about, is by the redemption that
is in his blood; the end, is the praise of his glorious grace.
And thence it is, -
[8.] That until the full time of their actual deliverance,
determined and appointed to them in their several generations,
be accomplished, they are personally under the curse of the
law; and, on that account, are legally obnoxious to the wrath
of God, from which they shall certainly be delivered; - I say,
they are thus personally obnoxious to the law, and the curse
thereof; but not at all with its primitive intention of
execution upon them, but as it is a means appointed to help
forward their acquaintance with Christ, and acceptance with
God, on his account. When this is accomplished, that whole
obligation ceases, being continued on them in a design of
love; their last condition being such as that they cannot
without it be brought to a participation of Christ, to the
praise of the glorious grace of God.
[9.] The end of the dispensation of grace being to glorify
the whole Trinity, the order fixed on and appointed wherein
this is to be done, is, by ascending to the Father's love
through the work of the Spirit and blood of the Son. The
emanation of divine love to us begins with the Father, is
carried on by the Son, and then communicated by the Spirit;
the Father designing, the Son purchasing, the Spirit
effectually working: which is their order. Our participation
is first by the work of the Spirit, to an actual interest in
the blood of the Son; whence we have acceptation with the
Father.
This, then, is the order whereby we are brought to
acceptation with the Father, for the glory of God through
Christ: -
1st. That the Spirit may be glorified, he is given unto
us, to quicken us, convert us, work faith in us, Rom. 8: 11;
Eph. 1: 19, 20; according to all the promises of the covenant,
Isa. 4: 4, 5; Ezek. 11: 19, 36: 26.
2dly. This being wrought in us, for the glory of the Son,
we are actually interested, according to the tenor of the
covenant, at the same instant of time, in the blood of Christ,
as to the benefits which he has procured for us thereby; yea,
this very work of the Spirit itself is a fruit and part of the
purchase of Christ. But we speak of our sense of this thing,
whereunto the communication of the Spirit is antecedent. And,
-
3dly. To the glory of the Father, we are accepted with
him, justified, freed from guilt, pardoned, and have "peace
with God," Rom. 5: 1. Thus, "through Christ we have access by
one Spirit unto the Father," Eph. 2: 17. And thus are both
Father and Son and the Holy Spirit glorified in our
justification and acceptation with God; the Father in his free
love, the Son in his full purchase, and the holy Spirit in his
effectual working.
[10.] All this, in all the parts of it, is no less fully
procured for us, nor less freely bestowed on us, for Christ's
sake, on his account, as part of his purchase and merits, than
if all of us immediately upon his death, had been translated
into heaven; only this way of our deliverance and freedom is
fixed on, that the whole Trinity may be glorified thereby. And
this may suffice in answer to the first objection. Though our
reconciliation with God be fully and completely procured by
the death of Christ, and all the ways and means whereby it is
accomplished; yet we are brought unto an actual enjoyment
thereof, by the way and in the order mentioned, for the praise
of the glorious grace of God.
2. The second objection is, "That if the righteousness and
obedience of Christ to the law be imputed unto us, then what
need we yield obedience ourselves?" To this, also, I shall
return answer as briefly as I can in the ensuing observations:
-
(1.) The placing of our gospel obedience on the right foot
of account (that it may neither be exalted into a state,
condition, use, or end, not given it of God; nor any reason,
cause, motive, end, necessity of it, on the other hand, taken
away, weakened, or impaired), is a matter of great importance.
Some make our obedience, the works of faith, our works, the
matter or cause of our justification; some, the condition of
the imputation of the righteousness of Christ; some, the
qualification of the person justified, on the one hand; some
exclude all the necessity of them, and turn the grace of God
into lasciviousness, on the other. To debate these differences
is not my present business; only, I say, on this and other
accounts, the right stating of our obedience is of great
importance as to our walking with God.
(2.) We do by no means assign the same place, condition,
state, and use to the obedience of Christ imputed to us, and
our obedience performed to God. If we did, they were really
inconsistent. And therefore those who affirm that our
obedience is the condition or cause of our justification, do
all of them deny the imputation of the obedience of Christ
unto us. The righteousness of Christ is imputed to us, as that
on the account whereof we are accepted and esteemed righteous
before God, and are really so, though not inherently. We are
as truly righteous with the obedience of Christ imputed to us
as Adam was, or could have been, by a complete righteousness
of his own performance. So Rom. 5: 18, by his obedience we are
made righteous, - made so truly, and so accepted; as by the
disobedience of Adam we are truly made trespassers, and so
accounted. And this is that which the apostle desires to be
found in, in opposition to his own righteousness, Phil 3: 9.
But our own obedience is not the righteousness whereupon we
are accepted and justified before God; although it be
acceptable to God that we should abound therein. And this
distinction the apostle does evidently deliver and confirm, so
as nothing can be more clearly revealed: Eph. 2: 8-10, "For by
grace are ye saved through faith: and that not of yourselves:
it is the gift of God: not of works, lest any man should
boast. For we are his workmanship, created in Christ Jesus
unto good works, which God has prepared that we should walk in
them." We are saved, or justified (for that it is whereof the
apostle treats), "by grace through faith," which receives
Jesus Christ and his obedience; "not of works, lest any man
should boast." "But what works are they that the apostle
intends?" The works of believers, as in the very beginning of
the next words is manifest: "'For we are,' we believers, with
our obedience and our works, of whom I speak." "Yea; but what
need, then, of works?" Need still there is: "We are his
workmanship," etc.
Two things the apostle intimates in these words: -
[1.] A reason why we cannot be saved by works, - namely,
because we do them not in or by our own strength; which is
necessary we should do, if we will be saved by them, or
justified by them. "But this is not so," saith the apostle;
"for we are the workmanship of God," etc.; - all our works are
wrought in us, by full and effectual undeserved grace.
[2.] An assertion of the necessity of good works,
notwithstanding that we are not saved by them; and that is,
that God has ordained that we shall walk in them: which is a
sufficient ground of our obedience, whatever be the use of it.
If you will say then, "What are the true and proper gospel
grounds, reasons, uses, and motives of our obedience; whence
the necessity thereof may be demonstrated, and our souls be
stirred up to abound and be fruitful therein?" I say, they are
so many, and lie so deep in the mystery of the gospel and
dispensation of grace, spread themselves so throughout the
whole revelation of the will of God unto us, that to handle
them fully and distinctly, and to give them their due weight,
is a thing that I cannot engage in, lest I should be turned
aside from what I principally intend. I shall only give you
some brief heads of what might at large be insisted on: -
1st. Our universal obedience and good works are
indispensably necessary, from the sovereign appointment and
will of God; Father, Son, and Holy Ghost.
In general "This is the will of God, even your
sanctification," or holiness, 1 Thess. 4: 3. This is that
which God wills, which he requires of us, - that we be holy,
that we be obedient, that we do his will as the angels do in
heaven. The equity, necessity, profit, and advantage of this
ground of our obedience might at large be insisted on; and,
were there no more, this might suffice alone, - if it be the
will of God, it is our duty: -
(1st.) The Father has ordained or appointed it. It is the
will of the Father, Eph 2: 10. The Father is spoken of
personally, Christ being mentioned as mediator.
(2dly.) The Son has ordained and appointed it as mediator.
John 15: 16, "'I have ordained you, that ye should bring forth
fruit' of obedience, and that it should remain." And, -
(3dly.) The holy Ghost appoints and ordains believers to
works of obedience and holiness, and to work holiness in
others. So, in particular, Acts 13: 2, he appoints and designs
men to the great work of obedience in preaching the gospel.
And in sinning, men sin against him.
2dly. Our holiness, our obedience, work of righteousness,
is one eminent and especial end of the peculiar dispensation
of Father, Son, and Spirit, in the business of exalting the
glory of God in our salvation, - of the electing love of the
Father, the purchasing love of the Son, and the operative love
of the Spirit: -
(1st.) It is a peculiar end of the electing love of the
Father, Eph 1: 4, "He has chosen us, that we should be holy
and without blame." So Isa. 4: 3, 4. His aim and design in
choosing of us was, that we should be holy and unblamable
before him in love. This he is to accomplish, and will bring
about in them that are his. "He chooses us to salvation,
through sanctification of the Spirit, and belief of the
truth," 2 Thess. 2: 13. This the Father designed as the first
and immediate end of electing love; and proposes the
consideration of that love as a motive to holiness, 1 John 4:
8-10.
(2dly.) It is so also of the exceeding love of the Son;
whereof the testimonies are innumerable. I shall give but one
or two: - Tit. 2: 14, "Who gave himself for us, that he might
redeem us from all iniquity, and purify unto himself a
peculiar people, zealous of good works." This was his aim, his
design, in giving himself for us; as Eph. 5: 25-27, "Christ
loved the church, and gave himself for it; that he might
sanctify and cleanse it with the washing of water by the word;
that he might present it to himself a glorious church, not
having spot, or wrinkle, or any such thing; but that it should
be holy, and without blemish" 2 Cor. 5: 15; Rom. 6: 11.
(3dly.) It is the very work of the love of the Holy Ghost.
His whole work upon us, in us, for us, consists in preparing
of us for obedience; enabling of us thereunto, and bringing
forth the fruits of it in us. And this he does in opposition
to a righteousness of our own, either before it or to be made
up by it, Tit. 3: 5. I need not insist on this. The fruits of
the Spirit in us are known, Gal. 5: 22, 23.
And thus have we a twofold bottom of the necessity of our
obedience and personal holiness: - God has appointed it, he
requires it; and it is an eminent immediate end of the
distinct dispensation of Father, Son, and Holy Ghost, in the
work of our salvation. If God's sovereignty over us is to be
owned, if his love towards us be to be regarded, if the whole
work of the ever-blessed Trinity, for us, in us, be of any
moment, our obedience is necessary.
3dly. It is necessary in respect of the end thereof; and
that whether you consider God, ourselves, or the world: -
(1st.) The end of our obedience, in respect of God, is,
his glory and honour, Mal. 1: 6. This is God's honour, - all
that we give him. It is true, he will take his honour from the
stoutest and proudest rebel in the world; but all we give him
is in our obedience. The glorifying of God by our obedience is
all that we are or can be. Particularly, -
[1st.] It is the glory of the Father. Matt. 5: 16, "Let
your light so shine before men, that they may see your good
works, and glorify your Father which is in heaven." By our
walking in the light of faith does glory arise to the Father.
The fruits of his love, of his grace, of his kindness, are
seen upon us; and God is glorified in our behalf. And, -
[2dly.] The Son is gloried thereby. It is the will of God
that as all men honour the Father, so should they honour the
Son, John 5: 23. And how is this done? By believing in him,
John 14: l; obeying of him. Hence, John 17: 10, he says he is
glorified in believers; and prays for an increase of grace and
union for them, that he may yet be more glorified, and all
might know that, as mediator, he was sent of God.
[3dly.] The Spirit is gloried also by it. He is grieved by
our disobedience, Eph. 4: 30; and therefore his glory is in
our bringing forth fruit. He dwells in us, as in his temple;
which is not to be defiled. Holiness becometh his habitation
for ever.
Now, if this that has been said be not sufficient to
evince a necessity of our obedience, we must suppose ourselves
to speak with a sort of men who regard neither the
sovereignty, nor love, nor glory of God, Father, Son, or Holy
Ghost. Let men say what they please, though our obedience
should be all lost, and never regarded (which is impossible,
for God is not unjust, to forget our labour of love), yet here
is a sufficient bottom, ground, and reason of yielding more
obedience unto God than ever we shall do whilst we live in
this world. I speak also only of gospel grounds of obedience,
and not of those that are natural and legal, which are
indispensable to all mankind.
(2dly.) The end in respect of ourselves immediately is
threefold: - [1st.] Honour. [2dly.] Peace. [3dly.] Usefulness.
[1st.] Honour. It is by holiness that we are made like
unto God, and his image is renewed again in us. This was our
honour at our creation, this exalted us above all our
fellow-creatures here below, - we were made in the image of
God. This we lost by sin, and became like the beasts that
perish. To this honour, of conformity to God, of bearing his
image, are we exalted again by holiness alone. "Be ye holy,"
says God, "for I am holy," 1 Pet. 1: 16; and, "Be ye perfect"
(that is, in doing good), "even as your Father which is in
heaven is perfect," Matt. 5: 48, - in a likeness and
conformity to him. And herein is the image of God renewed;
Eph. 4: 23, 24, therein we "put on the new man, which after
God is created in righteousness and holiness of truth." This
was that which originally was attended with power and
dominion; - is still all that is beautiful or comely in the
world. How it makes men honourable and precious in the sight
of God, of angels, of men; how alone it is that which is not
despised, which is of price before the Lord; what contempt and
scorn he has of them in whom it is not, - in what abomination
he has them and all their ways, - might easily be evinced.
[2dly.] Peace. By it we have communion with God, wherein
peace alone is to be enjoyed. "The wicked are like the
troubled sea, that cannot rest;" and, "There is no peace" to
them, "saith my God," Isa. 57: 20; 2]. There is no peace,
rest, or quietness, in a distance, separation, or alienation
from God. He is the rest of our souls. In the light of his
countenance is life and peace. Now, "if we walk in the light,
as he is in the light, we have fellowship one with another," 1
John 1: 7; "and truly our fellowship is with the Father, and
with his Son Jesus Christ," verse 3. He that walks in the
light of new obedience, he has communion with God, and in his
presence is fulness of joy for ever; without it, there is
nothing but darkness, and wandering, and confusion.
[3dly.] Usefulness. A man without holiness is good for
nothing. "Ephraim," says the prophet, "is an empty vine, that
brings forth fruit to itself" And what is such a vine good
for? Nothing. Saith another prophet, "A man cannot make so
much as a pin of it, to hang a vessel on." A barren tree is
good for nothing, but to be cut down for the fire.
Notwithstanding the seeming usefulness of men who serve the
providence of God in their generations, I could easily
manifest that the world and the church might want them, and
that, indeed, in themselves they are good for nothing. Only
the holy man is commune bonum.
(3dly.) The end of it in respect of others in the world is
manifold: -
[1st.] It serves to the conviction and stopping the mouths
of some of the enemies of God, both here and hereafter: - 1.
Here. 1 Pet. 3: 16, "Having a good conscience; that, wherein
they speak evil of you, as of evil-doers, they may be ashamed
that falsely accuse your good conversation in Christ." By our
keeping of a good conscience men will be made ashamed of their
false accusations; that whereas their malice and hatred of the
ways of God has provoked them to speak all manner of evil of
the profession of them, by the holiness and righteousness of
the saints, they are convinced and made ashamed, as a thief is
when he is taken, and be driven to acknowledge that God is
amongst them, and that they are wicked themselves, John 17:
23. 2. Hereafter. It is said that the saints shall judge the
world. It is on this, as well as upon other considerations:
their good works, their righteousness, their holiness, shall
be brought forth, and manifested to all the world; and the
righteousness of God's judgements against wicked men be thence
evinced. "See," says Christ, "these are they that I own, whom
you so despised and abhorred; and see their works following
them: this and that they have done, when you wallowed in your
abominations," Matt. 25: 42, 43.
[2dly.] The conversion of others. 1 Pet. 2: 12, "Having
your conversation honest among the Gentiles; that, wherein
they speak against you as evil-doers, they may, by your good
works, which they shall behold, glorify God in the day of
visitation," Matt. 5: 16. Even revilers, persecutors,
evil-speakers, have been overcome by the constant holy walking
of professors; and when their day of visitation has come, have
glorified God on that account, 1 Pet. 3: 1, 2.
[3dly.] The benefit of all; partly in keeping off
judgements from the residue of men, as ten good men would have
preserved Sodom: partly by their real communication of good to
them with whom they have to do in their generation. Holiness
makes a man a good man, useful to all; and others eat of the
fruits of the Spirit that he brings forth continually.
[4thly.] It is necessary in respect of the state and
condition of justified persons; and that whether you consider
their relative state of acceptation, or their state of
sanctification: -
First. They are accepted and received into friendship with
a holy God, - a God of purer eyes than to behold iniquity, -
who hates every unclean thing. And is it not necessary that
they should be holy who are admitted into his presence, walk
in his sight, - yea, lie in his bosom? Should they not with
all diligence cleanse themselves from all pollution of flesh
and spirit, and perfect holiness in the fear of the Lord?
Secondly. In respect of sanctification. We have in us a
new creature, 2 Cor. 5: 17. This new creature is fed,
cherished, nourished, kept alive, by the fruits of holiness.
To what end has God given us new hearts, and new natures? Is
it that we should kill them? stifle the creature that is found
in us in the womb? that we should give him to the old man to
be devoured?
[5thly.] It is necessary in respect of the proper place of
holiness in the new covenant; and that is twofold: -
First. Of the means unto the end. God has appointed that
holiness shall be the means, the way to that eternal life,
which, as in itself and originally [it] is his gift by Jesus
Christ, so, with regard to his constitution of our obedience,
as the means of attaining it, [it] is a reward, and God in
bestowing of it a rewarder. Though it be neither the cause,
matter, nor condition of our justification, yet it is the way
appointed of God for us to walk in for the obtaining of
salvation. And therefore, he that has hope of eternal life
purifies himself, as he is pure: and none shall ever come to
that end who walketh not in that way; for without holiness it
is impossible to see God.
Secondly. It is a testimony and pledge of adoption, - a
sign and evidence of grace; that is, of acceptation with God.
And, -
Thirdly. The whole expression of our thankfulness.
Now, there is not one of all these causes and reasons of
the necessity, the indispensable necessity of our obedience,
good works, and personal righteousness, but would require a
more large discourse to unfold and explain than I have
allotted to the proposal of them all; and innumerable others
there are of the same import, that I cannot name. He that upon
these accounts does not think universal holiness and obedience
to be of indispensable necessity, unless also it be exalted
into the room of the obedience and righteousness of Christ,
let him be filthy still.
These objections being removed, and having, at the
entrance of this chapter, declared what is done on the part of
Christ, as to our fellowship with him in this purchased grace,
as to our acceptation with God, it remains that I now show
what also is required and performed on our part for the
completing thereof. This, then, consists in the ensuing
particulars: -
1. The saints cordially approve of this righteousness, as
that alone which is absolutely complete, and able to make them
acceptable before God. And this supposeth six things: -
(1.) Their clear and full conviction of the necessity of a
righteousness wherewith to appear before God. This is always
in their thoughts; this in their whole lives they take for
granted. Many men spend their days in obstinacy and hardness,
adding drunkenness unto thirst, never once inquiring what
their condition shall be when they enter into eternity; others
trifle away their time and their souls, sowing the wind of
empty hopes, and preparing to reap a whirlwind of wrath; but
this lies at the bottom of all the saints' communion with
Christ, - a deep, fixed, resolved persuasion of an absolute
and indispensable necessity of a righteousness wherewith to
appear before God. The holiness of God's nature, the
righteousness of his government, the severity of his law, the
terror of his wrath, are always before them. They have been
all convinced of sin, and have looked on themselves as ready
to sink under the vengeance due to it. They have all cried,
"Men and brethren, what shall we do to be saved?" "Wherewith
shall we come before God?" and have all concluded, that it is
in vain to flatter themselves with hopes of escaping as they
are by nature. If God be holy and righteous, and of purer eyes
than to behold iniquity, they must have a righteousness to
stand before him; and they know what will be the cry one day
of those who now bear up themselves, as if they were otherwise
minded, Isa. 53: 1-5; Mic. 6: 6, 7.
(2.) They weigh their own righteousness in the balance,
and find it wanting; and this two ways: -
[1.] In general, and upon the whole of the matter, at
their first setting themselves before God. When men are
convinced of the necessity of a righteousness, they catch at
every thing that presents itself to them for relief. Like men
ready to sink in deep waters, [they] catch at that which is
next, to save them from drowning; which sometimes proves a
rotten stick, that sinks with them. So did the Jews, Rom. 9:
31, 32; they caught hold of the law, and it would not relieve
them; and how they perished with it the apostle declares,
chap. 10: 1-4. The law put them upon setting up a
righteousness of their own. This kept them doing, and in hope;
but kept them from submitting to the righteousness of God.
Here many perish, and never get one step nearer God all their
days. This the saints renounce; they have no confidence in the
flesh: they know that all they can do, all that the law can
do, which is weak through the flesh, will not avail them. See
what judgement Paul makes of all a man's own righteousness,
Phil 3: 8-10. This they bear in their minds daily, this they
fill their thoughts withal, that upon the account of what they
have done, can do, ever shall do, they cannot be accepted with
God, or justified thereby. This keeps their souls humble, full
of a sense of their own vileness, all their days.
[2.] In particular. They daily weigh all their particular
actions in the balance, and find them wanting, as to any such
completeness as, upon their own account, to be accepted with
God. "Oh!" says a saint, "if I had nothing to commend me unto
God but this prayer, this duty, this conquest of a temptation,
wherein I myself see so many failings, so much imperfection,
could I appear with any boldness before him? Shall I, then,
piece up a garment of righteousness out of my best duties? Ah!
it is all as a defiled cloth," Isa. 64: 6. These thoughts
accompany them in all their duties, in their best and most
choice performances: - "Lord, what am I in my best estate? How
little suitableness unto thy holiness is in my best duties! O
spare me, in reference to the best thing that ever I did in my
life!" Neh. 13: 22. When a man who lives upon convictions has
got some enlargements in duties, some conquest over a sin or
temptation, he hugs himself, like Micah when he had got a
Levite to be his priest: now surely it shall be well with him,
now God will bless him: his heart is now at ease; he has peace
in what he has done. But he who has communion with Christ,
when he is highest in duties of sanctification and holiness,
is clearest in the apprehension of his own unprofitableness,
and rejects every thought that might arise in his heart of
setting his peace in them, or upon them. He says to his soul,
"Do these things seem something to thee? Alas! thou hast to do
with an infinitely righteous God, who looks through and
through all that vanity, which thou art but little acquainted
withal; and should he deal with thee according to thy best
works, thou must perish."
(3.) They approve of, value, and rejoice in, this
righteousness, for their acceptation, which the Lord Jesus has
wrought out and provided for them; this being discovered to
them, they approve of it with all their hearts, and rest in
it. Isa. 45: 24, "Surely, shall one say, in the LORD have I
righteousness and strength." This is their voice and language,
when once the righteousness of God in Christ is made known
unto them: "Here is righteousness indeed; here have I rest for
my soul. Like the merchant man in the gospel (Matt. 13: 45,
46) that finds the pearl of price, I had been searching up and
down; I looked this and that way for help, but it was far
away; I spent my strength for that which was not bread: here
is that, indeed, which makes me rich for ever!" When first the
righteousness of Christ, for acceptation with God, is revealed
to a poor labouring soul, that has fought for rest and has
found none, he is surprised and amazed, and is not able to
contain himself: and such a one always in his heart approves
this righteousness on a twofold account: -
[1.] As full of infinite wisdom. "Unto them that believe,"
saith the apostle, "Christ crucified is 'the wisdom of God,'"
1 Cor. 1: 24. They see infinite wisdom in this way of their
acceptation with God. "In what darkness," says such a one, "in
what straits, in what entanglements, was my poor soul! How
little able was I to look through the clouds and perplexities
wherewith I was encompassed! I looked inwards, and there was
nothing but sin, horror, fear, tremblings; I looked upwards,
and saw nothing but wrath, curses, and vengeance. I knew that
God was a holy and righteous God, and that no unclean thing
could abide before him; I knew that I was a poor, vile,
unclean, and sinful creature; and how to bring these two
together in peace, I knew not. But in the righteousness of
Christ does a world of wisdom open itself, dispelling all
difficulties and darkness, and manifesting a reconciliation of
all this." "O the depth of the riches both of the wisdom and
knowledge of God!" Rom. 11: 33; Col. 2: 3. But of this before.
[2.] As full of grace. He knows that sin had shut up the
whole way of grace towards him; and whereas God aims at
nothing so much as the manifestation of his grace, he was
utterly cut short of it. Now, to have a complete righteousness
provided, and yet abundance of grace manifested, exceedingly
delights the soul; - to have God's dealing with his person all
grace, and dealing with his righteousness all justice, takes
up his thoughts. God everywhere assures us that this
righteousness is of grace. It is "by grace, and no more of
works," Rom 11: 6, as the apostle at large sets it out, Eph.
2: 7-9. It is from riches of grace and kindness that the
provision of this righteousness is made. It is of mere grace
that it is bestowed on us, it is not at all of works; though
it be in itself a righteousness of works, yet to us it is of
mere grace. So Tit. 3: 4-7, "But after that the kindness and
love of God our Saviour toward man appeared, not by works of
righteousness which we have done, but according to his mercy
he saved us, by the washing of regeneration, and renewing of
the Holy Ghost, which he shed on us abundantly through Jesus
Christ our Saviour, that being justified by his grace, we
should be made heirs according to the hope of eternal life."
The rise of all this dispensation is kindness and love; that
is, grace, verse 4. The way of communication, negatively, is
not by works of righteousness that we have done; - positively,
by the communication of the Holy Ghost, verse 5; the means of
whose procurement is Jesus Christ, verse 6; - and the work
itself is by grace, verse 7. Here is use made of every word
almost, whereby the exceeding rich grace, kindness, mercy, and
goodness of God may be expressed, all concurring in this work.
As: 1. "Chrestotes", - his goodness, benignity, readiness to
communicate of himself and his good things that may be
profitable to us. 2. "Filantropia", - mercy, love, and
propensity of mind to help, assist, relieve them of whom he
speaks, towards whom he is so affected. 3. "'Eleos", - mercy
forgiveness, compassion, tenderness, to them that suffer; and
"charis", - free pardoning bounty, undeserved love. And all
this is said to be "tou Theou soteros", - he exercises all
these properties and attributes of his nature towards us that
he may save us; and in the bestowing of it, giving us the Holy
Ghost, it is said, "exeche-en", - he poured him out as water
out of a vessel, without stop and hesitation; and that not in
a small measure, but "plousios", - richly and in abundance:
whence, as to the work itself, it is emphatically said,
"dikaiotentes te ekeinou chariti", - justified by the grace of
him who is such a one. And this do the saints of God, in their
communion with Christ, exceedingly rejoice in before him, that
the way of their acceptation before God is a way of grace,
kindness, and mercy, that they might not boast in themselves,
but in the Lord and his goodness, crying, "How great is thy
goodness! how great is thy bounty!"
(4.) They approve of it, and rejoice in it, as a quay of
great peace and security to themselves and their own souls.
They remember what was their state and condition whilst they
went about to set up a righteousness of their own, and were
not subject to the righteousness of Christ, - how miserably
they were tossed up and down with continual fluctuating
thoughts. Sometimes they had hope, and sometimes were full of
fear; sometimes they thought themselves in some good
condition, and anon were at the very brink of hell, their
consciences being racked and torn with sin and fear: but now,
"being justified by faith, they have peace with God," Rom. 5:
1. All is quiet and serene; not only that storm is over, but
they are in the haven where they would be. They have abiding
peace with God. Hence is that description of Christ to a poor
soul, Isa. 32: 2, "And a man shall he as a hiding-place from
the wind, and a covert from the tempest; as rivers of water in
a dry place, as the shadow of a great rock in a weary land."
Wind and tempest, and drought and weariness, - nothing now
troubles the soul that is in Christ; he has a hiding-place,
and a covert, and rivers of water, and the shadow of a great
rock, for his security. This is the great mystery of faith in
this business of our acceptation with God by Christ: - that
whereas the soul of a believer finds enough in him and upon
him to rend the very caul of the heart, to fill him with
fears, terror, disquietments all his days, yet through Christ
he is at perfect peace with God, Isa. 26: 3; Ps. 4: 6-8. Hence
do the souls of believers exceedingly magnify Jesus Christ,
that they can behold the face of God with boldness,
confidence, peace, joy, assurance, - that they can call him
Father, bear themselves on his love, walk up and down in
quietness, and without fear. How glorious is the Son of God in
this grace! They remember the wormwood and gall that they have
eaten; - the vinegar and tears they have drunk; - the
trembling of their souls, like an aspen leaf that is shaken
with the wind. Whenever they thought of God, what contrivances
have they had to hide, and fly, and escape! To be brought now
to settlement and security, must needs greatly affect them.
(5.) They cordially approve of this righteousness, because
it is a way and means of exceeding exaltation and honour of
the Lord Jesus, whom their souls do love. Being once brought
to an acquaintance with Jesus Christ, their hearts desire
nothing more than that he may be honoured and glorified to the
utmost, and in all things have the pre- eminence. Now, what
can more tend to the advancing and honouring of him in our
hearts, than to know that he is made of God unto us "wisdom
and righteousness?" 1 Cor. 1: 30. Not that he is this or that
part of our acceptation with God; but he is all, - he is the
whole. They know that on the account of his working out their
acceptation with God, he is, -
[1.] Honoured of God his Father. Phil. 2: 7-11, "He made
himself of no reputation, and took upon him the form of a
servant, and was made in the likeness of men: and being found
in fashion as a man, he humbled himself, and became obedient
unto death, even the death of the cross. Wherefore God also
has highly exalted him, and given him a name which is above
every name: that at the name of Jesus every knee should bow,
of things in heaven, and things in earth, and things under the
earth; and that every tongue should confess that Jesus Christ
is Lord, to the glory of God the Father." Whether that word
"wherefore" denotes a connection of causality or only a
consequence, this is evident, that on the account of his
suffering, and as the end of it, he was honoured and exalted
of God to an unspeakable pre-eminence, dignity, and authority;
according as God had promised him on the same account, Isa.
53: 11, 12; Acts 2: 36, 5: 30, 31. And therefore it is said,
that when "he had by himself purged our sins, he sat down at
the right hand of the Majesty on high," Heb. 1: 3.
[2.] He is on this account honoured of all the angels in
heaven, even because of this great work of bringing sinners
unto God; for they do not only bow down and desire to look
into the mystery of the cross, 1 Pet. 1: 12, but worship and
praise him always on this account: Rev. 5: 11-14, "I heard the
voice of many angels round about the throne, and the living
creatures and the elders: and the number of them was ten
thousand times ten thousand, and thousands of thousands;
saying with a loud voice, Worthy is the Lamb that was slain to
receive power, and riches, and wisdom, and strength, and
honour, and glory, and blessing. And every creature which is
in heaven and earth, and under the earth, and such as are in
the sea, and all that are in them, heard I saying, Blessing,
and honour, and glory, and power, be unto him that sitteth
upon the throne, and unto the Lamb for ever and ever. And the
living creatures said, Amen. And the four and twenty elders
fell down and worshipped him that liveth for ever and ever."
The reason given of this glorious and wonderful doxology, this
attribution of honour and glory to Jesus Christ by the whole
host of heaven, is, because he was the Lamb that was slain;
that is, because of the work of our redemption and our
bringing unto God. And it is not a little refreshment and
rejoicing to the souls of the saints, to know that all the
angels of God, the whole host of heaven, which never sinned,
do yet continually rejoice and ascribe praise and honour to
the Lord Jesus, for his bringing them to peace and favour with
God.
[3.] He is honoured by his saints all the world over; and
indeed, if they do not, who should? If they honour him not as
they honour the Father, they are, of all men, the most
unworthy. But see what they do, Rev. 1: 5, 6, "Unto him that
loved us, and washed us from our sins in his own blood, and
has made us kings and priests unto God and his Father; to him
be glory and dominion for ever and ever. Amen." Chap. 5: 8-10,
"The four living creatures and four and twenty elders fell
down before the Lamb, having every one of them harps, and
golden vials full of odours, which are the prayers of saints.
And they sung a new song, saying, Thou art worthy to take the
book, and to open the seals thereof: for thou wast slain, and
hast redeemed us to God by thy blood, out of every kindred,
and tongue, and people, and nation; and hast made us unto our
God kings and priests: and we shall reign on the earth." The
great, solemn worship of the Christian church consists in this
assignation of honour and glory to the Lord Jesus: therefore
do they love him, honour him, delight in him; as Paul, Phil.
3: 8; and so the spouse, Cant. 5: 9-16. And this is on this
account, -
(6.) They cordially approve of this righteousness, this
way of acceptation, as that which brings glory to God as such.
When they were labouring under the guilt of sin, that which
did most of all perplex their souls was, that their safety was
inconsistent with the glory and honour of the great God, -
with his justice, faithfulness, and truth, all which were
engaged for the destruction of sin; and how to come off from
ruin without the loss of their honour [i. e., the honour of
the fore-mentioned attributes] they saw not. But now by the
revelation of this righteousness from faith to faith, they
plainly see that all the properties of God are exceedingly
glorified in the pardon, justification, and acceptance of poor
sinners; as before was manifested.
And this is the first way whereby the saints ho]d daily
communion with the Lord Jesus in this purchased grace of
acceptation with God: they consider, approve of, and rejoice
in, the way, means, and thing itself.
2. They make an actual commutation with the Lord Jesus as
to their sins and his righteousness. Of this there are also
sundry parts: -
(1.) They continually keep alive upon their hearts a sense
of the guilt and evil of sin; even then when they are under
some comfortable persuasions of their personal acceptance with
God. Sense of pardon takes away the horror and fear, but not a
due sense of the guilt of sin. It is the daily exercise of the
saints of God, to consider the great provocation that is in
sin, - their sins, the sin of their nature and lives; to
render themselves vile in their own hearts and thoughts on
that account; to compare it with the terror of the Lord; and
to judge themselves continually. This they do in general. "My
sin is ever before me," says David. They set sin before them,
not to terrify and affright their souls with it, but that a
due sense of the evil of it may be kept alive upon their
hearts.
(2.) They gather up in their thoughts the sins for which
they have not made a particular reckoning with God in Christ;
or if they have begun so to do, yet they have not made clear
work of it, nor come to a clear and comfortable issue. There
is nothing more dreadful than for a man to be able to digest
his convictions; - to have sin look him in the face, and speak
perhaps some words of terror to him, and to be able, by any
charms of diversions or delays, to put it off, without coming
to a full trial as to state and condition in reference
thereunto. This the saints do: - they gather up their sins,
lay them in the balance of the law, see and consider their
weight and desert; and then, -
(3.) They make this commutation I speak of with Jesus
Christ; that is, -
[1.] They seriously consider, and by faith conquer, all
objections to the contrary, that Jesus Christ, by the will and
appointment of the Father, has really undergone the punishment
that was due to those sins that lie now under his eye and
consideration, Isa. 53: 6; 2 Cor. 5: 21. He has as certainly
and really answered the justice of God for them as, if he
himself (the sinner) should at that instant be cast into hell,
he could do.
[2.] They hearken to the voice of Christ calling them to
him with their burden, "Come unto me, all ye that are weary
and heavy laden;" - "Come with your burdens; come, thou poor
soul, with thy guilt of sin." Why? what to do? "Why, this is
mine," saith Christ; "this agreement I made with my Father,
that I should come, and take thy sins, and bear them away:
they were my lot. Give me thy burden, give me all thy sins.
Thou knowest not what to do with them; I know how to dispose
of them well enough, so that God shall be glorified, and thy
soul delivered." Hereupon, -
[3.] They lay down their sins at the cross of Christ, upon
his shoulders. This is faith's great and bold venture upon the
grace, faithfulness, and truth of God, to stand by the cross
and say, "Ah! he is bruised for my sins, and wounded for my
transgressions, and the chastisement of my peace is upon him.
He is thus made sin for me. Here I give up my sins to him that
is able to bear them, to undergo them. He requires it of my
hands, that I should be content that he should undertake for
them; and that I heartily consent unto." This is every day's
work; I know not how any peace can be maintained with God
without it. If it be the work of souls to receive Christ, as
made sin for us, we must receive him as one that takes our
sins upon him. Not as though he died any more, or suffered any
more; but as the faith of the saints of old made that present
and done before their eyes [which had] not yet come to pass,
Heb. 11: 1, so faith now makes that present which was
accomplished and past many generations ago. This it is to know
Christ crucified.
[4.] Having thus by faith given up their sins to Christ,
and seen God laying them all on him, they draw nigh, and take
from him that righteousness which he has wrought out for them;
so fulfilling the whole of that of the apostle, 2 Cor. 5: 21,
"He was made sin for us, that we might be made the
righteousness of God in him." They consider him tendering
himself and his righteousness, to be their righteousness
before God; they take it, and accept of it, and complete this
blessed bartering and exchange of faith. Anger, curse, wrath,
death, sin as to its guilt, he took it all and takes it all
away. With him we leave whatever of this nature belongs to us;
and from him we receive love, life, righteousness, and peace.
Objection. But it may be said, "Surely this course of
procedure can never be acceptable to Jesus Christ. What! shall
we daily come to him with our filth, our guilt, our sins? May
he not, will he not, bid us keep them to ourselves? they are
our own. Shall we be always giving sins, and taking
righteousness?"
Answer. There is not any thing that Jesus Christ is more
delighted with, than that his saints should always hold
communion with him as to this business of giving and
receiving. For, -
1. This exceedingly honours him, and gives him the glory
that is his due. Many, indeed, cry "Lord, Lord," and make
mention of him, but honour him not at all. How so? They take
his work out of his hands, and ascribe it unto other things;
their repentance, their duties, shall bear their iniquities.
They do not say so; but they do so. The commutation they make,
if they make any, it is with themselves. All their bartering
about sin is in and with their own souls. The work that Christ
came to do in the world, was to "bear our iniquities," and lay
down his life a ransom for our sins. The cup he had to drink
of was filled with our sins, as to the punishment due to them.
What greater dishonour, then, can be done to the Lord Jesus,
than to ascribe this work to any thing else, - to think to get
rid of our sins [by] any other way or means? Herein, then, I
say, is Christ honoured indeed, when we go to him with our
sins by faith, and say unto him, "Lord, this is thy work; this
is that for which thou camest into the world; this is that
thou hast undertaken to do. Thou callest for my burden, which
is too heavy for me to bear; take it, blessed Redeemer Thou
tenderest thy righteousness; that is my portion." Then is
Christ honoured, then is the glory of mediation ascribed to
him, when we walk with him in this communion.
2. This exceedingly endears the souls of the saints to
him, and constrains them to put a due valuation upon him, his
love, his righteousness, and grace. When they find, and have
the daily use of it, then they do it. Who would not love him?
"I have been with the Lord Jesus," may the poor soul say: "I
have left my sins, my burden, with him; and he has given me
his righteousness, wherewith I am going with boldness to God.
I was dead, and am alive; for he died for me: I was cursed,
and am blessed; for he was made a curse for me: I was
troubled, but have peace; for the chastisement of my peace was
upon him. I knew not what to do, nor whither to cause any
sorrow to go; by him have I received joy unspeakable and
glorious. If I do not love him, delight in him, obey him, live
to him, die for him, I am worse than the devils in hell." Now
the great aim of Christ in the world is, to have a high place
and esteem in the hearts of his people; to have there, as he
has in himself, the pre-eminence in all things, - not to be
jostled up and down among other things, - to be all, and in
all. And thus are the saints of God prepared to esteem him,
upon the engaging themselves to this communion with him.
Obj. Yea, hut you will say, "If this be so, what need we
to repent or amend our ways? it is but going to Christ by
faith, making this exchange with him: and so we may sin, that
grace may abound."
Ans. I judge no man's person; but this I must needs say,
that I do not understand how a man that takes this objection
in cold blood, not under a temptation or accidental darkness,
can have any true or real acquaintance with Jesus Christ:
however, this I am certain of, that this communion in itself
produces quite other effects than those supposed. For, -
1. For repentance; it is, I suppose, a gospel repentance
that is intended. For a legal, bondage repentance, full of
dread, amazement, terror, self-love, astonishment at the
presence of God, I confess this communion takes it away,
prevents it, casts it out, with its bondage and fear; but for
gospel repentance, whose nature consists in godly sorrow for
sin, with its relinquishment, proceeding from faith, love, and
abhorrence of sin, on accounts of Father, Son, and Spirit,
both law and love, - that this should be hindered by this
communion, is not possible. I told you that the foundation of
this communion is laid in a deep, serious, daily consideration
of sin, its guilt, vileness, and abomination, and our own
vileness on that account; that a sense hereof is to be kept
alive in and upon the heart of every one that will enjoy this
communion with Christ: without it Christ is of no value nor
esteem to him. Now, is it possible that a man should daily
fill his heart with the thoughts of the vileness of sin, on
all considerations whatever, - of law, love, grace, gospel,
life, and death, - and be filled with self- abhorrency on this
account, and yet be a stranger to godly sorrow? Here is the
mistake, - the foundation of this communion is laid in that
which they suppose it overthrows.
2. But what shall we say for obedience? "If Christ be so
glorified and honoured by taking our sins, the more we bring
to him, the more will he be glorified." A man could not
suppose that this objection would be made, but that the Holy
Ghost, who knows what is in man and his heart, has made it for
them, and in their name, Rom. 6: 1-3. The very same doctrine
that I have insisted on being delivered, chap. 5: 18- 20, the
same objection is made to it: and for those who think it may
have any weight, I refer them to the answer given in that
chapter by the apostle; as also to what was said before to the
necessity of our obedience, notwithstanding the imputation of
the righteousness of Christ.
But you will say, "How should we address ourselves to the
performance of this duty? what path are we to walk in?"
Faith exercises itself in it, especially three ways: -
(1.) In meditations. The heart goes over, in its own
thoughts, the part above insisted on, sometimes severally,
sometimes jointly, sometimes fixing primarily on one thing,
sometimes on another, and sometimes going over the whole. At
one time, perhaps, the soul is most upon consideration of its
own sinfulness, and filling itself with shame and
self-abhorrency on that account; sometimes it is filled with
the thoughts of the righteousness of Christ, and with joy
unspeakable and glorious on that account. Especially on great
occasions, when grieved and burdened by negligence, or
eruption of corruption, then the soul goes over the whole
work, and so drives things to an issue with God, and takes up
the peace that Christ has wrought out for him.
(2.) In considering and inquiring into the promises of the
gospel, which hold out all these things: - the excellency,
fulness, and suitableness of the righteousness of Christ, the
rejection of all false righteousness, and the commutation made
in the love of God; which was formerly insisted on.
(3.) In prayer. Herein do their souls go through this work
day by day; and this communion have all the saints with the
Lord Jesus, as to their acceptation with God: which was the
first thing proposed to consideration.
Owen, Of Communion With God
(continued in File 17...)
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