Secondly, It is the first in dignity; it is the greatest, most honourable, and glorious of all graces that we are made partakers of. It is called “glory,” 2 Cor. iii 18. The greatest humiliation of the Son of God consisted in his taking upon him of our nature, Heb. ii. 8, 9. And this was “the grace of our Lord Jesus Christ, that, though he was rich,”—rich in the eternal glory, the glory that he had with the Father before the world was, John xvii. 5, as being in himself “God over all, blessed for ever,’ Rom. ix. 5,—“ for our sakes he became poor,” 2 Cor. viii. 9, by taking on him that nature which is poor in itself, infinitely distanced from him, and exposed unto all misery; which our apostle fully expresseth, Phil. ii, 5-7, “ Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men,’ There
VER, 12-14,] EPISTLE TO THE HEBREWS. 149
was indeed great grace and condescension in all that he did and humbled himself unto in that nature, as it follows in that place, “And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross,” verse 8; but his assumption of the nature itself was that whereby most sig- nally éavrdv éxévwoe, he “emptied” and “humbled himself, and made himself of no reputation.” On this all that followed did ensue, and on this it did depend. From hence all his actings and sufferings in that nature received their dignity and efficacy. All, I say, that Christ, as our mediator, did and underwent in our nature, had its worth, merit, use, and prevalency from his first condescension in taking our nature upon him; for from thence it was that what- ever he so did or suffered, it was the doing and suffering of the Son of God. And, on the contrary, our grace of union with Christ, our participation of him and his nature, is our highest exaltation, the greatest and most glorious grace that we can be made partakers of in this world. He became poor for our sakes, by a participation of our nature, that we through his poverty may be rich in a participa- tion of his, 2 Cor. viii. 9. And this is that which gives worth and excellency unto all that we may be afterwards intrusted with. The grace and privileges of believers are very great and excellent, but yet they are such as do belong unto them that are made partakers of Christ, such as are due to the quickening and adorning of all the members of his body; as all privileges of marriage, after marriage contracted, arise from and follow that contract. For being once made co-heirs with Christ, we are made heirs of God, and have a right to the whole inheritance. And, indeed, what greater glory or dignity can a poor sinner be exalted unto, than to be thus inti- mately and indissolubly united unto the Son of God, the perfection whereof is the glory which we hope and wait for, John xvii. 22, 23. Saith David, in an earthly, temporary concern, “ What am I, and what is my father’s family, that I should be son-in-law unto the king, being a poor man, and lightly esteemed?” How much more may a sinner say, ‘ What am I, poor, sinful dust and ashes, one that deserves to be lightly esteemed by the whole creation of God, that I should be thus wnited unto the Son of God, and thereby become his son by adoption !’ This is honour and glory unparalleled. And all the grace that ensues receives its worth, its dignity, and use from hence. Therefore are the graces and the works of believers excel- lent, because they are the graces and works of them that are united unto Christ. And as without this men can have no inward, effec- tual, saving grace; so whatever outward privileges they may lay hold of or possess, they are but stolen ornaments, which God will one day strip them naked of, unto their shame and confusion.
- Thirdly, It is the first and principal grace, in respect of causality
150 AN EXPOSITION OF THE [CHAP. IIT.
and efficacy. It is the cause of all other graces that we are made partakers of; they are all communicated unto us by virtue of our union with Christ. Hence is our adoption, our justification, our sanctification, our fruitfulness, our perseverance, our resurrection, our glory. Hence is our adoption; for it is upon our receiving of him that this right and privilege is granted unto us of becom- ing the sons of God, John i, 12. No man can be made the adopted son of God but by an implantation into him who is the natural Son of God, John xv. 1-6, xx. 17. And thence also are the consequent privileges that attend that estate; for “because we are sons, God sends forth the Spirit of his Son into our hearts, erying, Abba, Father,” Gal. iv. 6,—that is, to own God, and address our- selves unto him under the consideration of the authority and love of a father. And hence is our justification: for,—1. Being united unto Christ, we are interested in that acguitment from the con- demning sentence of the law which was granted unto himself when he satisfied it to the utmost, Rom. i. 8, 4; Isa. 1. 8, 9. For he was acquitted as the head and surety of the church, and not on his own personal account, for whereas he did no sin, he owed no suffer- ing nor satisfaction to the law; but as “he suffered for us, the just for the unjust,” so he was acquitted as the representative of his whole church. By our union, therefore, unto him, we fall under the sen- tence of acquitment, which was given out towards whole Christ mystical, head and members. 2. Our union with him is the ground of the actual imputation of his righteousness unto us; for he covers only the members of his own body with his own garments, nor will cast a skirt over any who is not “bone of his bones, and flesh of his flesh.” And so he is “of God made unto us righteousness,” 1 Cor. i.30. Hence also is our sanctification, and that both as to its prin- ciple in a new spiritual nature, and as unto its progress in fruitful- ness and holiness. The principle of it is the Spirit itself of life, holiness, and power. This God sheds on us through Jesus Christ, Tit. iii. 6, or on the account of our interest in him, according to his promise, John vii. 38, 39. And for this cause is he said to be “our life,” Col. iii. 4, because in him lie the springs of our spiritual life, which in and by our regeneration, renovation, and sanctification is communicated unto us. And its progress in fruitfulness is from thence alone. To teach this, is the design of the parable used by our Saviour concerning the vine and its branches, John xv.; for as he showeth our abiding in him to be as necessary unto us, that we may bear fruit, as it is unto a branch to abide in the vine to the same purpose; so without our so doing we are of no more use, in the ways of God, than a branch that is cut off and withered, and cast aside to burn, And men do but labour in the fire, who, in the pursuit of their convictions, endeavour after holiness or the due per-