THE Widows Mite.
Ought not Christ to have suffered these things, and to enter into his Glory.
THese are the words of our blessed Saviour, which he spake the first day of his Resurrection, in conference with two of his Disciples as they were walking from Jerusalem to Emaus; and doubtfully discoursing whether their Lord Jesus were the Christ; because of the sad and strange things which had befallen him at Jerusalem in his Sufferings, and yet as strange rumours of him, as if he were risen again. Our Saviour opportunely meets them, and resolves them from the Scriptures, that Christ ought to suffer these things, and moreover, to enter into Glory.
The truth of the matter of Fact, That our Jesus did suffer these things and enter into Glory, and the truth of the necessity of it; that by divine Ordination and Prediction, by the Prophets which have been since the World began, is now the common Faith of all that professes the Christian Religion. But the full and comfortable understanding of this glorious Mystery, requires a diligent search into the Holy Scriptures, comparing Spiritual things with Spiritual things, with an humble and teachable Spirit. And because at the best, we know but in part, it is very meet we do as the Israelites were commanded to do in gathering Manna, to bring all into one common heap for an equal Distribution; so truthing it in love, as the Apostle phraseth it, Eph. 4.15. [...]: This is the ground of publishing these following Observations.
These words do give a fair occasion to make these Enquiries.
- 1. What were these Sufferings which Christ did suffer?
- 2. Of what nature or kind these Sufferings were, whether punishments to Christ, or only perfecting Trials?
- 3. Why it was necessary he should enter into Glory, as well as suffer these things?
- 4. For what great Ends it was necessary that Christ should both suffer these things, and also enter into Glory.
For the First.
What were these Sufferings which Christ did suffer?
Many and great were the Sufferings of our blessed Saviour, from his birth to his burial: But these in this Text refer to those he suffered in the last turn of his life; which he calls an hour? could ye not watch with me one hour? therefore come I to this hour, now is your hour, and the power of darkness. And the Prophesies in Ps. 2. Ps. 22. Ps. 69. and in Isa. 53. seem all to point to this hour, which hour seems to begin about the time of one Disciples betraying him, and went on in anothers denying him, and all of them forsaking and flying from him; a Band of Soldiers apprehended him as a notorious Malefactor, then in mocking and wounding him with a Crown of Thorns, smiting him, with spitting upon him, and reproaching him; then falsly accusing him as a Blasphemer, a false Prophet an Enemy to Caesar; and then condemning him by publick vote of the Jews, and final sentence of the Roman Governour, to a most painful and shameful death; and by the Judicial Law most accursed, as belonging to the greatest Malefactors: Thus he was rejected both by Jews and Gentiles, who came to his own Kindred and Nation, to gather them as a Hen gathers her Chickens under her Wings.
In this hour, Satan and the whole power of Darkness, had liberty by divine Permission, to do their utmost against Christ, to bring him to sin against God, as Adam did, so to spoil the design for Man's Salvation.
These endeavours of Satan may be conceived under two notions, Injuries and Tentations: Injuries to the outward-man, Tentations on the Inner-man: or in one word, Tempting Injuries, or Injurious Tentations. In Ps. 2. they are expressed by the rage of the Heathen, In Ps. 22. are described the particular Injuries Christ was to suffer, and compared to the assaults of Bulls, the roaring of ramping Lions, the assemblies of barking and biting Dogs. In Isa. 53.6. the Sufferings of Christ are declared by one word, The Iniquities of us all, which God laid on him, or caused them to meet upon him; and he bore them with Patience, v. 11. the iniquities which God laid upon him and he did bear, were the persecution and injurious dealing of us all, that is, of Jews and Gentiles, Rulers and Commons, we were all guilty of wounding, smiting, despising, oppressing, slayings Christ as an innocent Lamb by one Consent, as the History doth plainly demonstrate; and that their iniquities signifie their injurious dealings, may appear by this Prophets interpretation of the word, Isa. 59.34. Your works are works of iniquity, your thoughts are thoughts [Page 3] of iniquity, compared with 1 Tim. 1.13. a Persecutor, Injurious, &c.
Lastly, It appears that the Sufferings of Christ were not only outward Injuries, but secret Tentations, by Heb. 2.18. he suffered and was tempted, which Paul calls the Buffetings of Satan; he tempted him to distrust, impatience, and revenge; we may conceive with such suggestions and solicitations as these, Where is now your God? Where is now your Miraculous Power? you are now forgotten and forsaken; you are in my power, and shall not escape punishment for your evil doings, &c.
The Second Enquiry.
Whether the Sufferings of Christ were punishments or tryals in Gods intention?
That they were punishments on him as a guilty sinner in the intentions of Men, is evident, for the Jews tell Pilate, if he were not a Malefactor, we would not have delivered him to thee. And it was the sense of Cajaphas his Counsel, That one man must die for the people; meaning, That justice must be done upon such a notorious Enemy to Caesar, or else the Romans would come upon them as Rebels. But some Learned Men are bold to assert, if they be not mis-understood, That God intended Christs Sufferings as Punishments upon him, as a guilty sinner in Adams stead and room, or instead of our persons, or the persons of the Elect, to pay our debt as a legal surety to the vindictive law of works, that so we may be justified by his suffering of punishment imputed to us.
This Assertion seems necessary to be demurred upon, for these Reasons.
R. 1. It seems not agreeable to the true notion of Christ's being a Second Adam; this makes Christ to be in the room of the First Adam, to stablish the Covenant which he had broke, that we might be justified by it, tho not by our selves, yet by our Surety. But the Scriptures will not admit to be justified by the Law of Works in any sense; if it be of works in any sense, then grace is no more grace. Besides, Christ is not a Second Adam, because he is in the room of the First, as the head of his Covenant, as one King succeeds another in the same Government: But he is a Second Adam on a new foundation, the head of a new Covenant, that should bring in a new and a living way, not by legal satisfaction, but by meritorious intercession. Christ is represented in Scripture to be like and unlike the First Adam; he is like in the humane Nature, cloathed with humane Infirmities, that are not in themselves sinful; but he is unlike the First in any thing that is sinful, and in the excellencies of gracious and [Page 4] spiritual Communications; he is the Lord from Heaven, and a Lifegiving Spirit, which the first was not.
R. 2. This Assertion doth not agree with the method of Divine Grace, expressed in Rom. 8.3, 4. Rom. 5.19. and 2 John 22. The method in Rom. 8 is, Christ condemned sin in the Flesh, that is, obeyed God fully in Mans nature against all tentations by the power of the Spirit, by which he was conceived, to the end that one that is born of the same Spirit, and walks by the same Spirit, might be able to perform the righteousness, not the rigour of the Law, which he cannot perform by the power of Nature.
But this Assertion says in effect, That Christ was condemned by our sin, that his condemnation might be imputed to us, for our fulfilling the righteousness and rigour of the Law, tho we walk after the Spirit. In like manner, it doth as it were make Rom. 5.19. say, as by the disobedience of one many are made Sinners, so by the punishment of the disobedience of one, many shall be imputed (not made) Righteous: and 1 Pet. 3.18. must sound thus; Christ suffered for Sin, the Unjust for the Unjust. And 1 John 2.2. We have an Advocate Jesus Christ the sinner: such ill Interpretations seems to follow; and our rejoycing must be, that God accounts Christ a Sinner in our stead, and punisheth him in our stead, tho he was most Righteous.
R. 3. Christ is an Example to us in his Sufferings to follow his steps, 1 Pet. 2.21. But if he suffered as punisht as a guilty Sinner in our stead, his Sufferings are unimitable by us, we can imitate them only as Tryals.
R. 4. In suffering punishments for sin, Man is meerly passive, Christ in his Sufferings was very Active, and not meerly Passive, Ergo, his Sufferings were not Punishments.
The Activity of Christ in his Sufferings.
1. His Sufferings were Voluntary, John 10.17, 18. He yielded himself to his Enemies when he might have avoided them; He gave up his Spirit before they could take it away by compulsion. 2. His Sufferings were Acts of Obedience, Phil. 2.7, 8. Heb. 10.7. I come to do thy Will, thy Law is in my Heart.
3. His Sufferings were Victorious; he conflicted with, and conquered in all Tentations; he resisted unto Blood striving against Sin, for the Joy that was set before him; he endured the Cross, and despised the shame. His Agonies and the Travail of his Soul, were not his Punishments, but his Fightings the good Fight of Faith and Patience, and Love, conquering distrust, impatience and revenge, by Prayer, Watchfulness, and Praying, for the Transgressors: [Page 5] wherein, tho as the natural Adam, he was weak and subject to fear, yet as the Spiritual Adam, he was ready, undaunted, and fearless, and by Death overcame him who had power to put him to Death. Heb. 2.12.
4. His Sufferings were Sacrificing Sufferings, in Obeying he Conquered, in Conquering he offered himself a Sacrifice or Acceptable Gift to God; he loved us, and gave Himself for us, Eph. 5.2. which Sacrifice or Holy Gift, was adumbrated by the Legal Sacrifices in respect to our Nature, he was a whole Burnt-offering, and an Offering of a Sweet Smelling Savour; in respect of our persons he was a Sin-offering, and a Peace-offering.
He was an Holocaust, or whole Burnt-offering, presenting Himself in Soul and Body blameless, in Flames of Faith and Love to his Father: He was a Sacrifice of a sweet smell, by reason of the Bloud and the Fat, both which were reserved to God, of every Sacrifice as most Holy, Numb. 18.17. Eph. 5.2.
He was a Sin-offering, in respect of remembrance of personal and particular Sin, with profession of Faith and Repentance in the person that brought the Sacrifice, Heb. 10.17, 18. He was a Peace-offering, because by him our Gifts and Sacrifices of Thanksgiving are acceptable to God, Heb. 13.15.
5. His Sufferings were a Meretorious price for Mans Redemption, 1 Pet. 11.8, 19.
To put all together, the Sufferings of Christ were all acts of voluntary obedience, to the command of the Father, to break the head of the Serpent, in all his injurious Tentations, and present the nature of Man as an acceptable Gift to God, and a valuable price of Mans Redemption, from the Guilt, Power, and Condemnation of the Law of Works, into the enjoyment of a full Remission a new Heart, and Adoption to Eternal Life by the Law of Grace. But if the Sufferings of Christ, were punishments of him as a Guilty Sinner in our stead, they were not these acts of Obedience, but mere Passions, Ergo his Sufferings were not punishments.
R. 5. In Heb. 5.8, 9. there are three Expressions against this Assertion, (1.) Christ learned Obedience by his Sufferings, (2.) He was perfected by his Sufferings, (3.) Christ being Consecrate by his Sufferings, became after that the Author of Salvation, to them that obey him in his ministerial call; for if this Assertion be true, we are in Christ before his Sufferings, and perfect by his Sufferings as by our surety for debt; but by this Text we are not accounted saved by Christ, until we obey his call.
[Page 6] R. 6. David was a Type of Christ in his Sufferings and Glory, as appears in Ps. 2. and Ps. 22. He suffered many injuries and Tentations, but none of them Punishments for Sin: And God is represented in Ps. 2. as Judge betwixt Christ and the Rulers, deriding their false Judgment, but not Condemning Christ with them; I have set my King, &c.
R. 7. This Assertion describes our Salvation by a penal satisfaction, by a Surety to make good the Debt, by a Covenant of Works; But the Scripture describes our Salvation, by the obedient satisfaction of the Captain of our Salvation, as a surety to confirm the promises, to forgive the debt on seeking Mercy.
The Third Inquiry.
Why it was necessary Christ should enter into Glory as well as suffer these things?
Our Blessed Saviour explains this, he says, John 17. That the hour is come, wherein he finished the work God gave him, to glorifie him on Earth; and says on the Cross, it is finished, and prays that God would now glorifie him with himself; by which it appears, that Christ was to do the Will of the Father in Heaven, as well as on Earth, for the compleating our Redemption. His work on Earth was compleat as to the meritorious work of Teaching and Suffering: But for the effectual Application of it, the Will of the Father was to be done in Heaven; his Will on Earth was done (as it were) in an hour, but his Will in Heaven is a work of Ages, so long as the Church is in Gathering, so long is the Church in Redeeming, until all be compleat in the Resurrection of the Body, and therefore our Saviour enters upon this part of Redemption at his Resurrection, and ascends to the right hand of the Father, to receive the promised Ministerial Spirit, to give forth for the proclaiming this glad Tidings and perswading Men to receive it; and then to be a Priest for ever at the Fathers right Hand, after the order of Melchisadech, whose Throne is Justice, and Judgment, and Mercy, and Truth, go before his Face. He is made a Throne of Grace, a Mercy-seat for sinners to address unto, to obtain Remission of Sin by and through Faith in his Blood, and all good things promised. And he is entred into Glory, not only to Judge his people in perfecting the Work of their Redemption, according to the Law of his Grace, but also to succour them in all Dangers and Temptations, for which end he is beyond the reach of all his Adversaries, and made the Monarch of the World, tho not a worldly Monarch, the King of Kings, and Lord of Lords.
The Fourth Enquiry.
For what great Ends or Effects it was necessary that Christ should suffer these things and enter into Glory.
This is an unsearchable depth; it is safe for us to keep to what is revealed, and to bring our notions to the Text, and not the Text to our conceptions.
There are Four Principal Ends or Effects mentioned in the Scriptures. As,
- 1. To Manifest the Grace of God in its Freedom, Riches, and Extent.
- 2. To Manifest the Marvellous and Manifold Wisdom of God.
- 3. To Manifest and Vindicate the Severity of God's Judgments against the Neglectors and Contemners of his Mercy.
- 4. To Manifest the sympathetical Power of Christ, in succouring his Church in her Suffering, for his Name sake.
Of the First End: And First, Of the Freedom of the Grace of God.
This Freedom of the Grace of God in the work of Man's Redemption, seems to exclude any Consideration of a penal satisfaction, to the wrath and vindictive Justice of God by the Mediatour, as Antecedent to the Remission of Adams Sin; but implys, that God was pleased to remit Adams Sin upon the Account of the Mediators obedience to the Justice of his free promise, without a penal Satisfaction; so that the face of Man's Redemption from the beginning was Mercy and Truth, and not vindictive Justice.
This doth abundantly appear in Holy Scripture. As
First, In the Old Testament, in Exod. 34. when God proclaims His Name, it is Mercy in the first place, forgiving Iniquity, Transgression and Sin, and Judgment in the Second place. In the description of the Throne of God, The Prophet David describes God sitting on his Throne, to have Mercy and Truth go before his Face, Ps. 89.14. And David describes his own Throne, as King of Israel, who was to be like unto God in his Government, in this manner, Ps. 101.1. I will sing of Mercy and Judgment, unto thee O Lord will I sing. And the Evangelical Prophet, Isa. 55.8. after he had promised abundance of Pardon without any penal satisfaction, he Answers the Objections which unbelieving Men are ready to make against this Free Mercy of God, as if it were against his just proceedings, he Answers all Mens thoughts about it, with this saying from the Lord; My ways are not as your ways, nor my thoughts as your thoughts.
[Page 8]In the New Testament our blessed Saviour Himself declares this glorious Truth in a Parable, Matth. 18.23, &c. he saith, the Kingdom of Heaven (which is the Kingdom of Grace) is not like the Man that took him that owed him 500 Pence by the Throat, and said, pay me that thou owest me, before he would shew him any kindness: But the Kingdom of Heaven is like to a King that took Account of his Servant, who owed him a Thousand Talents, and when he had nothing to pay, upon his Intreaty forgave him all. And our Apostle the Teacher of the Gentiles, declares the Doctrine of Christs Redemption in this manner, Rom. 3.24, 25. he saith, the Redemption that is by Jesus Christ is freely by Grace; and this freedom he explains by two remarkable Expressions in the Context; the first expression is that he saith, the Redemption of Christ declares the Righteousness of God, for the Remission of Sins; which Righteousness of God cannot be understood of his vindictive Justice, but of his Mercy and Truth in Performance of the Grace of the New Covenant, according to St. John's Expression, if we confess our sin, God is righteous and just to forgive sin, 1 John 1.9. The Second Expression is in vers. 28. where he saith, we are justified by Faith, without the law of Works: Where without the Law of Works, must necessarily exclude all Penal Satisfaction for breaking the Law.
The Notion of Christs being Adams surety for debt, as bound in the same Bond with him, is Defective for these Reasons, As
- 1. It supposeth Christs satisfaction to penal vindictive Justice, to be the first Act of Christs Mediation, which is against the absolute freedom of the Law of Grace.
- 2. It supposeth Christ to be guilty of Adams Sin, which is against the Reward of the Law of Grace.
- 3. It infers that Christ should restore Adam to the state wherein he was before he sinned, which is against the Nature of the Law of Grace.
Secondly, Christ suffering these things and entring into Glory, doth also manifest the Riches and full measure of Grace, not only for the pardon of transgressors against the Law of Works, but also for obtaining a new Heart, and Adoption to Eternal Life. And
Thirdly, The Extent also of Divine Grace is hereby manifested, because Christ did not only suffer and enter into Glory as the Son of David, of the seed of Abraham, but also as the Son of Adam, in the common nature of Mankind, Luk. 3.
Of the Second End, viz.
Christ suffered these things, and entred into Glory, to manifest the manifold Wisdom of God in the Work of Man's Redemption, Ephes. 3.10. The Wisdom of God in this Glorious Work is neither comprehensible nor expressible by us; it may suffice to observe what the Scripture saith touching the marvellous Constitution of the Person of the Redeemer, and the Order of the Work in us and upon us.
The Person of Christ is sometimes set forth by a description of the Divine Nature, as he is called the Son of God, sometimes by a description of the Human Nature, as he is called the Son of Man, sometimes by Expressions that signifie the admirable Union of both.
Expressions referring to the Divine Nature are such as these; John 1.1, 2, 3, 4. Col. 1.15, 16. Heb. 1.2, 3. the Word, the Light, the Image of the invisible God, the brightness of his Glory, and the engraven Form of his Person, for whom are all things, and by whom are all things.
Expressions referring to his Human Nature are such as these; The Son of Man, conceived by the Holy Ghost, made of a Woman, born of a Virgin; he grew in Wisdom and Stature, and favour with GOD and Men; he received the Spirit without measure, was subject to his Parents, was made under a Law, not only under the Moral and Ceremonial, but also the Judicial, as exercised by the Jews, and not only the Judicials of the Jews, but also the Judicials of the Romans, who then ruled over the Jews; he submitted himself to their Judgment, though false and injurious, and executed by wicked Hands, by whom he suffered many grievous things, bearing their Injuries victoriously, in the power of Faith and Patience; so that by the wise and holy Providence of the Father, being made perfect and consecrate by Sufferings, he became a Surety of the Promises of Remission and Adoption to Eternal Life, making them his Testament or Last Will, which he confirmed by his Death and Bloodshedding. And having done the Will of the Father upon Earth, and being perfected by his Sufferings, he became the First-begotten of the Dead, the First-fruits of them that sleep, and is made an eternal Priest at the Right Hand of the Father, after the Order of Melchisedeck, King of Righteousness, and King of Peace, whose Throne is a Throne of Grace for poor Sinners to seek for the Mercy of the Father by him, and so is made the Head of all things to the Church, the Saviour of his Body, the Heir of all things. Thus Christ was another Adam, a suffering and a conquering Man, and a glorified Man, which the first Adam was not.
Expressions signifying the Union of both Natures in Christ's Person, are such as these; The Only-begotten of the Father, the Word made Flesh, [Page 10] God manifest in the Flesh, justified in the Spirit, seen of Angels, preached in the World, received up to Glory, in whom the Fulness of the Godhead dwells bodily, or in whose Body or Human Nature the Fulness of the Godhead dwells as in his Temple, Emanuel, God with us, and God with him.
The manifold Wisdom of God appears not only in the Constitution of the Person of a Mediator for us, but also in his Work in us and upon us: We speak, saith the Apostle, the wisdom of God (meaning his operation in us) in a mystery. Some of which Work may appear in this Observation:
The Apostle declares the Work of Redemption by one word of Reconciliation or Atonement, which he sets forth in reference to a general notion common to all Mankind, and a particular notion referring to the Persons of Men.
The general notion of Reconciliation or Redemption is God's reconciling the World of Mankind (consisting of Jew and Gentile) to himself, into one state of Churchhood by Jesus Christ, doing the Will of the Father in our common Nature: which Reconciliation or Redemption appears in three things.
1. The taking away the Partition-wall, which consisted in dividing Ordinances.
2. The not imputing their Sins to them, when they both were ripe for Destruction, and giving them a farther day of his Patience.
3. The sending forth a Ministry of Reconciliation both to Jew and Gentile. This is asserted in 2 Cor. 5.18, 19. which may be thus paraphrased; All things in the Church state are new, and are of a reconciled God, who hath in the first place accepted an Atonement for the Jews by Jesus Christ, and hath given us the Apostles of Christ Authority to minister this Reconciliation, not only to the Jews, but to tell all the World, That God hath put both Jews and Gentiles into one state of Churchhood, in relation to himself, by the Atonement which Christ hath made, and is pleased, for his sake, to give them a farther day of his Patience, and a Word of Command to us, the Apostles, to settle and exercise one reconciling Ministry, without difference of Nations in all the World.
The Personal Notion of Reconciliation is, the reconciling our Souls and Spirits to God, from our natural Enmity to a supernatural Love, in yielding our selves to be perswaded to be the Righteousness or Workmanship of God, by the power of Christ's Ministerial Spirit, given forth since his Resurrection, and to be perswaded hereunto from the consideration of the great Love of Christ in suffering of himself to be made in reputation of a Sinner, by wicked Sinners, that he might as a perfectly-tryed righteous man, obtain the Spirit of Regeneration, [Page 11] (Gal. 3.12, 13.) to be given to us Gentiles, to make us really and acceptably righteous, and not only so, but also considering that he hath procured a Day of Grace, wherein our accepting of Christ's perswasive Operations will be accepted of the Father; and also considering that the present time is that our Day. This concerning our Personal Reconciliation is asserted also in 2 Cor. 5.20, 21. & Cap. 6.1, 2.
The general notion of Reconciliation and Redemption is asserted in John 1.29. Christ is the Lamb of God, which takes away the sin of the world. Here the World is the World of the Gentiles, as well as of the Jews; the Sin of the World is the Judgment which lay upon the Nations for their Apostacy at the Tower of Babel, from the Faith of Noah; which Judgment was by Confusion of Tongues to separate them from the House of Sem, who kept the Faith, and so they were without God, without Christ, dead in Sins, under the Government of the Prince of Darkness. This Sin was taken away by Christ, and a Reconciliation made by his Sacrifice in Man's Nature, whereby he merited a Ministry of Reconciliation, with the Gifts of Tongues to bring them again to God. Reconciliation implys a preceding Judgment, a Judgment supposes a Sin of Apostacy, Apostacy supposes a precedent good Condition: Adam was in a good Condition, then followed his Apostacy, then a Judgment, then a Reconciliation out of meer Mercy, by a Promise of a Redeemer, Gen. 3.15. which put Man into a good condition again, to come to God by an atoning Sacrifice. Then came an Apostacy from the right way of sacrificing in Cain and his Posterity; If thou doest well, saith the Lord to him, (that is, in sacrificing aright) shalt thou not be accepted? This Apostacy of the Cainites spread over the face of the whole World, then came the Judgment of the Flood, then followed a Reconciliation. Gen. 8.21. it's said, That God smelt a savour of Rest in Noah's Sacrifice, and Mankind was put into a good condition again; then came the Apostacy at the Tower of Babel, for which the Judgment of Dischurching came upon them, till the Lamb of God offered himself in the common Nature of Man, and made Peace for them by the Blood of his Cross, and brought them into a salvable state, equal with the Jews.
The general notion of Redemption is also set forth by these general Expressions, viz. Christ dy'd for us all, he was deliver'd for our Sins, he suffer'd for Sin: where the word us all signifies us Men of all Nations, and the word Sin or Sins signifies the natural Apostacy and frequent Actings of it. That us all is meant of Men of all Nations, appears in 1 Tim. 2. where all, in v. 6. refers to Men. In v. 1, 4. it signifies Men of all Nations.
[Page 12]It's also observable, in reference to the general notion, That the Work of Redemption and Reconciliation refers to certain Times and Seasons, Rom. 5.6. Christ, according to the Season, dy'd for the Ungodly; Christ was sent in the fulness of Times, Gal. 4.4. He gave himself a Ransome, witnessed in the proper seasons, 1 Tim. 2.6. In the dispensation of the fulness of Times God gathers or reconciles all things to himself by Christ, Eph. 1.10. Here Things signifies Persons, as the Substantive is often put for the Adjective, the Abstract for the Concrete, More Hebraico. This seems to be the true Universal Redemption, which the Apostle seems to comprehend in one sentence, with admiration of the Wisdom and unsearchable Ways of God; the sentence is this, viz. God hath set up all (Nations) in Unbelief, that he might have mercy upon all (Nations) in their times and turns, Rom. 11.31, 32.
Now concerning the Personal Reconciliation and Redemption, which amounts to a Personal Election.
As the Reconciliation of our Nature in the Person of Christ is expressed by the Blood and Death of Christ for us, so our Personal Reconciliation is expressed by the Righteousness of God manifested in all and upon all that believe, Rom. 3.21, 22. By the Righteousness of God is meant the Faithfulness of God in performing his merciful Promises, especially touching his sending Christ and the Spirit to the Gentiles. The Apostle saith, This is witnessed as a distinct thing in the Law and the Prophets, from the Law of Works. For instance, in the Law this Faithfulness of God is called the Name of God, Exod. 34.6. In the Psalms it's called the Mercy and Truth of God, Psal. 100. & 117. and the Righteousness of God, Psal. 71.2, 15, 16. Psal. 103.17. and Mercy and Truth and Righteousness of God are put together, Psal. 98.2, 3. Salvation and Mercy and Truth, Righteousness and Reconciliation, are join'd together, Psal. 85.10, 11. In the Prophecy of the Prophet Isaiah, this Faithfulness of God, in his merciful Promises in sending Christ and his Spirit (which is the ground of the New Covenant) is called the Righteousness of God, and his Salvation, Isa. 56.1. In Jeremiah it is called the New Covenant, Jer. 31.31. This Righteousness of God, the Apostle saith, is now manifested by the Faith of Christ.
This Expression of the Faith of Christ is often used to signifie the preaching the Doctrine of Faith in Christ, whereof Christ is the Author, by his Spirit, which is also called the Law of Faith, Ministry of the Spirit, and Ministry of Reconciliation, or of reconciling our Persons to God, that we may partake of the Benefit of God's being reconciled to us by the Death of Christ.
[Page 13]This manifestation of the Righteousness of God by the Faith of Christ, is in us, and upon us, that believe. It is in us: This, in one word, is the Work of Faith; in two words, it's the Similitude of the Life and Death of Christ, imprinted in our Hearts; in three words it's Faith, Hope, and Love. And this Righteousness is by the Ministry of Reconciliation upon us, and apply'd unto us, by forgiveness of Personal Sins, with inward Peace, and Joy, and Adoption to Eternal Life.
This notion of reconciling the Nature and Persons of Men, runs in the Veins of the Apostle's Discourse of Justification, in Rom. 3.24. he saith, We are justified freely by Grace: This Grace is the Law of Grace, and that Law, he saith, is the Redemption that is by Christ. This is the general notion of Christ's taking our Nature. And then he adds the notion of Personal Redemption, when he saith, that God hath set him forth (ministerially) to be a Mercy-seat, through Faith in his Blood, for the remission of our Personal Sins, Rom. 4.25. He dyed for our Sins, (here is the Reconciliation of our Nature) and he arose for our Justification; there is the Reconciliation of our Persons. And in Rom. 5. from v. 6, to 10. There is an Atonement made by Christ's Death when we were Enemies in the highest degree of Apostacy, ripe for Destruction; this is the Atonement in our Nature. And then he mentions the Atonement received, which is our Personal Reconciliation. That Pattern of wholsome words in Tit. 3.3, 4, 5, 6 7, 8. is very remarkable for the method of Divine Wisdom in the Na-, tional and Personal Reconciliation, put together as it is in 2 Cor. 5. from v. 16. to the end, which place gives light to this in Titus, and this to that, being thus paraphrased: We all were sometimes foolish, disobedient, &c. but after the Kindness and Love of God our Saviour to Mankind appeared, in sending his Son in the nature of Man, by him to reconcile the World to himself, in doing his Will in all his Commands, against all Temptations to the contrary; he was pleased to save our Persons, not by Works of Righteousness which we had done, or Surety for us, or as imputed to us in a legal way, but of his meer and absolute Free Mercy, making us new Creatures, which he did in this method: He first brought us into a state of Regeneration, and then perfected the Work of Regeneration by the Ministry of his own Spirit, which he poured on us the Apostles, by the Intercession of Jesus Christ, ascended into Heaven, to the end that we being by the operation of his Grace made righteous in the Gift of a new Heart, and perfect Remission of Sin, as by the Spirit and Blood of Christ, we might, by the Spirit of Adoption, be made Heirs of Eternal Life, whereof we hope, according to his Promise, John 3.16. God so [Page 14] loved the World, that he gave his only begotten Son, that whosoever believes in him shall not perish, but have everlasting Life. In this Pattern of wholsome words our Apostle answers a Case of Conscience, which every Soul is concerned in, viz. How a Person that hath some time been foolish, disobedient, serving divers Lusts and Pleasures, &c. may have hope of Eternal Life.
He answers in effect thus much, That there are three things done by Christ, and three things to be done by the Sinner.
1. Christ hath made an Atonement for Mankind, that any that hath the Nature of Man may come to God in the way of his Mercy, and in the day of Mercy.
2. Christ hath provided Means of Grace to make them new Creatures, which are, Baptism and a Spiritual Ministry.
3. When the Work of Renovation is truly wrought, so as the Love of God is poured into the Soul, he hath provided a Seal to confirm his Adoption to the Inheritance of Eternal Life, by the Witness of his own Spirit, filling his Heart with Joy and Peace, in hope and expectation of it.
The three things to be done on Man's part, are,
- 1. He is to believe the Atonement, and receive it with all readiness, notwithstanding his many and great Offences, though his Sins be of Crimson, of a deep dye; for Christ came into the World to save the Chief of Sinners.
- 2. He must yield himself to the Means of Grace for his Renovation.
- 3. In the conscionable use of the Means of Grace he must pray for the Manifestations and Confirmarion of Christ's Love, and wait for the Motions of the Spirit of Adoption, rejoycing in Hope.
Thus a Sinner may be truly said to convert himself to God, and no Glory due to Man in the Work; and Christ truly said to work all things in all Persons.
And it's observable, that the Apostle, in directing a Sinner how to know his Salvation, doth not begin at the eternal purpose of God in Election, but at the way of working out his Salvation; for although it's God's way to work all things according to his Eternal Purpose, and known to God are all his Works from the beginning of his Purposes, yet our way of knowing his Purposes is by his Work, in the dispensation of the fulness of Times, Eph. 1.10. unless it be by Special Revelation.
Another Observation to demonstrate the manifold Wisdom of God in the Work of Man's Redemption, considered generally and particularly, is from that word to himself, [...], applied distinctly to the Father [Page 15] in 2 Cor. 5.18, 19. & Eph. 5.2, 3. to Christ. God the Father hath reconciled the World of Mankind (were they Jews or Gentiles) by Jesus Christ, to himself, which seems to signifie, to his own use and service, as that wherein he delights to display his Glory and the Riches of his Grace.
It's by Christ's Atonement that Mankind lives, and moves, and have their being continued, that God causes his Sun to shine on the Just and Unjust, that Seed-time and Harvest are yet continued, that rare Inventions are found out, that a Blessing attends Mens honest Endeavours, that Princes decree Justice, and Human Societies are preserved: It is from Christ's Atonement that Sentence against an Evil Work is not speedily executed, and Judgments executed have an end many times, and Sin no longer imputed, and Mercy revived in God's Government of this World. This Love of the World of Mankind God gave them on the account of Jesus Christ, who was the Lamb slain in God's holy purpose from the beginning of the World of Mankind, to take away that Confusion which Sin had brought into the World of Mankind.
But besides this common Love which God hath to Mankind, from Christ's Atonement, he hath an higher degree of Love for Mankind, on the account of Christ's Atonement, which respects Eternal Life, which Adam lost, which is noted by the Word So, in John 3.16. He so loved, to such a degree; he loved all Mankind in the positive, but his Church in the superlative degree and fence.
This superlative Love, in bringing many Sons unto Glory, Christ hath a peculiar Commission from the Father to take care of, and to promote, Mat. 28.19, 20. which he accordingly doth, in washing with Water them that believe his Word, Eph. 5.26. or washing them from their Sin with his Blood, Rev. 1.5. for the Water and Blood go together, 1 John 5.6. and are both signified in Baptism, as containing the compleat Work of Regeneration by the Blood and Spirit of Christ, and being so made clean, without spot or wrinkle, he presents them to himself, as true Members of his mystical Body, and then presents them to the Father to be justified in Judgment, and being judged righteous, to be adopted to Sonship, or glorified, Ephes. 1.5. 1 Tim. 4. GOD is the Saviour of all Men, especially of them that believe.
The Wisdom of God in Christ's Ministerial Work is set forth in Gal. 3. from v. 19, to the end. The Apostle had positively asserted in Gal. 2.16. That we are Justified by the Law of Faith, and not by the Law of Works, &c. and here he enquires the Reason in the Divine Wisdom, why the Law was given after the Promise; and answers to this effect: After the Promise of Salvation, by a reconciling and redeeming [Page 16] Mediator, was made to Abraham, God gave a Law at Sinai, by way of Covenant, solemnly transacted as between two Friends, by a Friendly Mediator, which seemed contrary to a reconciling Mediator.
And verily, Man should have been justified by this Covenant, if he had kept it, for God is One, and constant to one way of Salvation, bue God foreseeing the Weakness of Man's Nature, without a farther Special Grace, and that he would break this Covenant, declareth in the Scripture, that this Law was given after the Promise, not to abolish, but to establish it, not to seek Righteousness by doing it in our own Strength, but to be ministred as our Covenant, only as a Means to make us know our Sin and Misery, and cause us to hunger and thirst; not after the Mediator of Friendship, but after the Mediator of Reconciliation and Redemption. Thus Faith is an Act of Obedience to the Law of Grace; and as it is written, Christ is the Author of Salvation to them that obey him.
Of the Third End.
The third End or Effect (according to our manner of conception) why Christ ought to suffer these things and enter into Glory, was, to vindicate the Severity of Divine Vindictive Justice, against the Neglect or Contempt of God's Promise of Mercy to miserable Mankind, by a Mediator in the first place freely offered.
This is hard to be explain'd, but probably thus: Mankind for the first Sin was presently judged to the loss of Eternal Life on Earth, and after a sorrowful Life, to perish in Death as the Beasts do; as may be gathered from Psal. 49.12, and last Verse, Man being in henour, abideth not, he is like the beasts that perish; (he became a rational Beast) compared with John 3.
Immediately after this Judgment it pleased God, out of his Love to Mankind, and not from any other legal satisfaction, to make a voluntary Promise of a new way to Eternal Life by a Mediator, which Promise should have Mercy, in the first place, with sufficient strength to resist Temptation attending it, but should be attended with greater Punishment upon the neglect and contempt of it, which was an Hell in the Conscience in this Life, and a Second Death after the Resurrection of the Body, in fellowship with the Devil and his Angels: but such as were obedient according to the measure of their Light, should receive Eternal Life, as a Reward according to the measure of Mercy; Hos. 10.12. Sow to your selves in righteousness, reap in mercy. Hereupon those of Mankind who embraced not the way of Mercy, remained under the Law of Works, with an aggravation of Punishment of a Second [Page 17] Death after the Resurrection of the Body, and those that received the Grace of God in vain, were under the same condemnation; but those that received this Grace were under the Law of Grace. Thus Abel was under the Law of Grace, but Cain, and all the Cainites (a degenerate Seed) were under the Law of Works, and judged thereby in the Flood, and after the Flood the way of Mercy by the Mediator was renewed to all Mankind: Gen. 4.7. If thou doest well, shalt thou not be accepted? but if thou doest not well, Sin lyeth at thy door; (i. e.) if thou sacrificest well, as thy Brother Abel did, in coming to God in the way of his Mercy, by a Mediator, thou shalt be accepted; but if thou comest in the way of thy own Righteousness, (as thou didst) thy Sin remains unpardoned, and thy Person unaccepted; 2 Thess. 1.7, 8. the Lord Jesus shall come in flaming Fire, to take vengeance on them that know not God, and that obey not the Gospel of our Lord Jesus Christ. Heb. 2.3. How shall we escape if we neglect so great salvation?
Of the Fourth End.
The fourth End of Christ's suffering these things, and entring into Glory, was, to succour and relieve the Redeemed in all their Sufferings which they ought to suffer, and are not redeemed from.
As it was the will of the Father, that Christ should suffer in the Body or Human Nature, denying himself, and taking up his Cross in obedience to him, in order to the perfecting the meritorious Work of Redemption for his Church; so also it was his Will, that Christ should exercise his Church in Self-denial, in taking up the Cross and following of him, as his Discipline over them, to perfect his ministerial Work in them, as the Captain of their Salvation, and the Bishop of their Souls. Col. 1.24. I rejoyce in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh, for his bodies sake, which is the Church. And 2 Tim. 2.10. I endure all things for the elect's sake.
Note, that when the Apostle speaks of suffering for the Elect, and for the Body of Christ, the Church, it is for their edification; and when he calls his Sufferings the Sufferings of Christ, he means those Sufferings whereof Christ is the Author: for these Expressions of Paul, the Cross of Christ, the Sufferings of Christ, the Faith of Christ, and the Righteousness of God, when they are spoken and mentioned in reference to Man, do signifie, that Christ is the Author of the Cross, and of Sufferings, and of Faith, and that God is the Author of Righteousness; and the genitive case in such expressions notes it to be genitivus efficientis, and is of the same signification as if the preposition [...] were prefixed; as will appear by comparing 2 Cor. 5.18, 21. and Rom. 11. [Page 18] ult. Our Blessed Saviour, after his Sufferings, enters into Glory, that he may be able to succour those that suffer for Righteousness sake,
- 1. By sympathizing with them.
- 2. By giving them an Example, what to suffer, and how to suffer.
- 3. By supporting their Spirits in the Power of Faith and Patience.
- 4. By seasonable Deliverances.
- 5. By rebuking their Enemies.
- 6. By receiving them into the fellowship of his own Glory.
Here follows a brief Sum or Scheme of the whole.
The Redemption of our Saviour is described by his suffering these things and entring into Glory.
Christ does not redeem first meritoriously, and then by Grace, but freely by Grace, and by Grace both
- meritoriously
- and ministerially.
The Work of Redemption and Reconciliation perform'd by Christ,
- 1. Is general, with respect to all Mankind.
- 1. In continuing their Being.
- 2. In preserving them.
- 3. In exercising Patience towards them.
- 4. In blessing their Labours. And
- 5. In making them capable of Salvation in the Means of Grace; or in making Salvation possible to them, or in putting them into a salvable state.
- 2. Is national As to the Jews, as they were redeemed from Egypt and Babylon.
- 3. Is personal, viz. Of the Elect to a certainty of Salvation in the Means of Grace.
[Page 19]Now Personal Redemption respects
- I. Personal Sins Christ redeems in respect of Sin,
- 1. Not from the Being of Sin.
- 2. But from the Dominion of Sin.
- 3. And from the Accusation of Conselence upon the guilt of the Dominion of Sin.
- II. Personal Sufferings Christ redeems
- 1. From Sufferings of Eternal Wrath.
- 2. To Sufferings.
- As his Discipline to perfect the Work of Grace.
- For Sin, by way of Correction, 1 Cor. 11.31.
- For Righteousness sake, by way of Tryal, Acts 14.2. 2 Tim. 3.12.
- 3. In Sufferings, as,
- 1. The Captain of Salvation, And,
- 2. The Bishop of Souls.
The sum of all in one Proposition is this, viz.
God the Father, out of his love to Mankind, fallen into Misery, did freely, without any antecedent penal Satisfaction to Vindictive Justice, by Adam himself, or his Surety, resolve to shew Mercy to Man by a Mediator, in a way of rewarding Justice; to which end he made many precious Promises, both to the Mediator as the Captain of Salvation, and as the Shepherd and Bishop of Souls; and to Man, as receiving the Mediator and his Atonement in Faith and Repentance: The accomplishment of which Promises is the compleat Work of Man's Redemption.