This, then, is the obedience of Christ; which was the first thing proposed to be considered. The next is, —
[2.] That it hath an influence into the grace of which we speak, wherein we hold communion with him, — namely, our free accepta- tion with God; what that influence is, must also follow in its order.
\st. For his habitual righteousness, I shall only propose it under these two considerations: —
(1st.) That upon this supposition, that it was needful that we should have a mediator that was God and man in one person, as it could not otherwise be, so it must needs be that he must be holy. For although there be but one primary necessaiy effect of the hypostatical union (which is the subsistence of the human nature in the person of the Son of God), yet that he that was so united to him should be a " holy thing," completely holy, was necessary also ; — of which before.
{^dly) That the relation which this righteousness of Christ hath to the grace we receive from him is only this, — that thereby he was
' " Projiriuni objectum obcdicntiir est pvfpcpptum, taciturn vel expresstini, id est, voluntas suj)erioris ((hocuikiuo inodo innotcseat." — Thorn. 2, 2, q. 2,5. Deut. xviii. 18; Acts iii. 22; John xii. 49, xiv. 31, vi. '^S, v. 30.
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jxavCg, — fit to do all that he had to do for us. This is the intendment of the apostle, Heb. vii. 26. Such a one " became us;" it was needful he should be such a one, that he might do what he had to do. And the reasons hereof are two : —
[I St.] Had he not been completely furnished with habitual grace, he could never have actually fulfilled the righteousness which was required at his hands. It was therein that he was able to do all that he did. So himself lays down the presence of the Spirit with him as the bottom and foundation of his going forth to his work, Isa. Ixi. 1 .
[2(Z^2/-] He could not have been a complete and perfect sacrifice, nor have answered all the types and figures of him, that were^ com- plete and without blemish. But now, Christ having this habitual righteousness, if he had never yielded any continued obedience to the law actively, but had suffered as soon after his incarnation as Adam sinned after his creation, he had been a fit sacrifice and offering; and therefore, doubtless, his following obedience hath another use besides to fit him for an oblation, for which he was mOst fit without it.
'2.dly. For Christ's obedience to the laio of mediation, wherein it is not coincident with his passive obedience, as they speak (for I know that expression is improper) ; it was that which was requisite for the discharging of his office, and is not imputed unto us, as though we had done it, though the d-roTEXso'/Aara and fruits of it are; but is of the nature of his intercession, whereby he provides the good things we stand in need of, at least subserviently to his oblation and inter- cession ; — of which more afterward.
2>dly. About his actual fidfilUng of the law, or doing all things that of us are required, there is some doubt and question ; and about it there are three several opinions: —
(Ist.) That this active obedience of Christ hath no farther influence into our justification and acceptation with God, but as it was jjre- paratory to his blood-shedding and oblation ; which is the sole cause of our justification, the whole righteousness which is imputed to us arising from thence.
(2dly.) That it may be considered two ways: — [1st.] As it is purely obedience; and so it hath no other state but that before mentioned. [2cZZt/.] As it was accomplished with suffering, and joined with it, as it was part of his humiliation, so it is imputed to us, or is part of that upon the account whereof we are justified.
• " Prrecipitur, Lev. xxii. 20, ne offeratur pecus in quo sit B1»3, mum, id est corporis vitium : a a"a efficitur fiuf/.o; ' culpa:' uude Christus dicitur oi[/.ufii>;, ' incul- patus:' opponitiir autem oi'a ^o n-.nn, hoc est 'integrum.' Ibid., ver. 19, at sic Exod. xii. 5, prascipitur de agno paschali, wt sit B'^'pn, id est 'integer,' omnis sci- licet vitii expers. Idem prsecipitur de agnis jugis sacrificii, Numb, xxviii. 3, qui- bus ipsa nimirum sanetitas Christi tanquam victimna pra?figurata est." — Piscat., in 1 Pet. i. 19.
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(3dl)/.) That this obedience of Christ, being done for us, is reckoned graciously of God unto us; and upon the account thereof are we ac- cepted as righteous before him. My intendment is not to handle this difference in the way of a controversy, but to give such an under- standing of the whole as may speedily be reduced to the practice of godliness and consolation ; and this I shall do in the ensuing obser- vations : —
[1st.] That the obedience that Christ yielded to the law in general, is not only to the peculiar law of the mediator, though he yielded it as mediator. He was incarnate as mediator, Heb. ii. 14; Gal. iv. 4; and all he afterward did, it was as our mediator. For that cause " came he into the world," and did and suffered whatever he did or suffered in this world. So that of this expression, as mediator, there is a twofold sense : for it may be taken strictly, as relating solely to the law of the mediator, and so Christ may be said to do as mediator only what he did in obedience to that law; but in the sense now in- sisted on, whatever Christ did as a man subject to any law, he did it as mediator, because he did it as part of the duty incumbent on him who imdertook so to be.