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 undertaking 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. ii. 8–10 — The grounds, causes, and ends of it manifested — 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 believers; 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 actings, 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. iv. 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 xvii. 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. iii. 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. ix. 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. ii. 9, — “gave his life a ransom for many,” Matt. xx. 28. The “iniquity of us all was made to meet on him,” Isa. liii. 6; — “He bare our sins in his own body on the tree,” 1 Pet. ii. 24; — “loved the church, and gave himself for it,” Eph. v. 25; Gal. ii. 20; Rom. iv. 25; Rev. i. 5, 6; Tit. ii. 14; 1 Tim. ii. 6; Isa. liii. 12; John xvii. 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 hath 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 xvi. 15; Matt. xi. 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. x. 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, —