Owen, Of Communion With God, File 15
(... continued from File 14)
Chapter 7. The nature of purchased grace; referred to three
heads: - 1. Of our acceptation with God; two parts
of it. 2. Of the grace of sanctification; the
several parts of it.
The fountain of that purchased grace wherein the saints
have communion with Christ being discovered, in the next place
the nature of this grace itself may be considered. As was
said, it may be referred unto three heads: - 1. Grace of
acceptation with God. 2. Grace of sanctification from God. 3.
Grace of privileges with and before God.
1. Of acceptation with God. Out of Christ, we are in a
state of alienation from God, accepted neither in our persons
nor our services. Sin makes a separation between God and us: -
that state, with all its consequences and attendancies, [it]
is not my business to unfold. The first issue of purchased
grace is to restore us into a state of acceptation. And this
is done two ways: - (1.) By a removal of that for which we are
refused, - the cause of the enmity. (2.) By a bestowing of
that for which we are accepted.
Not only all causes of quarrel were to be taken away, that
so we should not be under displeasure, but also that was to be
given unto us that makes us the objects of God's delight and
pleasure, on the account of the want whereof we are distanced
from God: -
(1.) It gives a removal of that for which we are refused.
This is sin in the guilt, and all the attendancies thereof.
The first issue of purchased grace tends to the taking away of
sin in its guilt, that it shall not bind over the soul to the
wages of it, which is death.
How this is accomplished and brought about by Christ, was
evidenced in the close of the foregoing chapter. It is the
fruit and effect of his death for us. Guilt of sin was the
only cause of our separation and distance from God, as has
been said. This made us obnoxious to wrath, punishment, and
the whole displeasure of God; on the account hereof were we
imprisoned under the curse of the law, and given up to the
power of Satan. This is the state of our unacceptation. By his
death, Christ - bearing the curse, undergoing the punishment
that was due to us, paying the ransom that was due for us -
delivers us from this condition. And thus far the death of
Christ is the sole cause of our acceptation with God, - that
all cause of quarrel and rejection of us is thereby taken
away. And to that end are his sufferings reckoned to us; for,
being "made sin for us," 2 Cor. 5: 21, he is made
"righteousness unto us," 1 Cor. 1: 30.
But yet farther; this will not complete our acceptation
with God. The old quarrel may be laid aside, and yet no new
friendship begun; we may be not sinners, and yet not be so far
righteous as to have a right to the kingdom of heaven. Adam
had no right to life because he was innocent; he must,
moreover, "do this," and then he shall "live." He must not
only have a negative righteousness, - he was not guilty of any
thing; but also a positive righteousness, - he must do all
things.
(2.) This, then, is required, in the second place, to our
complete acceptation, that we have not only the not imputation
of sin, but also a reckoning of righteousness. Now, this we
have in the obedience of the life of Christ. This also was
discovered in the last chapter. The obedience of the life of
Christ was for us, is imputed to us, and is our righteousness
before God; - by his obedience are we "made righteous," Rom.
5: 19. On what score the obedience of faith takes place, shall
be afterward declared.
These two things, then, complete our grace of acceptation.
Sin being removed, and righteousness bestowed, we have peace
with God, - are continually accepted before him. There is not
any thing to charge us withal: that which was, is taken out of
the way by Christ, and nailed to his cross, - made fast there;
yea, publicly and legally cancelled, that it can never be
admitted again as an evidence. What court among men would
admit of an evidence that has been publicly cancelled, and
nailed up for all to see it? So has Christ dealt with that
which was against us; and not only so, but also he puts that
upon us for which we are received into favour. He makes us
comely through his beauty; gives us white raiment to stand
before the Lord. This is the first part of purchased grace
wherein the saints have communion with Jesus Christ. In
remission of sin and imputation of righteousness does it
consist; from the death of Christ, as a price, sacrifice, and
a punishment, - from the life of Christ spent in obedience to
the law, does it arise. The great product it is of the
Father's righteousness, wisdom, love, and grace; - the great
and astonishable fruit of the love and condescension of the
Son; - the great discovery of the Holy Ghost in the revelation
of the mystery of the gospel.
2. The second is grace of sanctification. He makes us not
only accepted, but also acceptable. He does not only purchase
love for his saints, but also makes them lovely. He came not
by blood only, but by water and blood. He does not only
justify his saints from the guilt of sin, but also sanctify
and wash them from the filth of sin. The first is from his
life and death as a sacrifice of propitiation; this from his
death as a purchase, and his life as an example. So the
apostle, Heb. 9: 14; as also Eph. 5: 26, 27. Two things are
eminent in this issue of purchased grace: - (].) The removal
of defilement; (2.) The bestowing of cleanness in actual
grace.
(1.) For the first, it is also threefold: -
[1.] The habitual cleansing of our nature. We are
naturally unclean, defiled, - habitually so; for "Who can
bring a clean thing out of an unclean?" Job 14: 4; "That which
is born of the flesh is flesh," John 3: 6. It is in the
pollution of our blood that we are born, Ezek. 16, - wholly
defiled and polluted. The grace of sanctification, purchased
by the blood of Christ, removes this defilement of our nature.
1 Cor. 6: 11, "Such were some of you; but ye are washed, ye
are sanctified." So also Tit. 3: 3-5, "He has saved us by the
washing of regeneration, and the renewing of the Holy Ghost."
How far this original, habitual pollution is removed, need not
be disputed; it is certain the soul is made fair and beautiful
in the sight of God. Though the sin that does defile remains,
yet its habitual defilement is taken away. But the handling of
this lies not in my aim.
[2.] Taking away the pollutions of all our actual
transgressions. There is a defilement attending every actual
sin. Our own clothes make us to be abhorred, Job 9: 31. A
spot, a stain, rust, wrinkle, filth, blood, attends every sin.
Now, 1 John 1: 7, "The blood of Jesus Christ cleanseth us from
all sin." Besides the defilement of our natures which he
purgeth, Tit. 3: 5, he takes away the defilement of our
persons by actual follies. "By one offering he perfected for
ever them that are sanctified;" by himself he "purged our
sins," before he sat down at the right hand of the Majesty on
high, Heb. 1: 3.
[3.] In our best duties we have defilement, Isa. 64: 6.
Self, unbelief, form, drop themselves into all that we do. We
may be ashamed of our choicest performances. God has promised
that the saints' good works shall follow them. Truly, were
they to be measured by the rule as they come from us, and
weighed in the balance of the sanctuary, it might be well for
us that they might be buried for ever: But the Lord Christ
first, as our high priest, bears the iniquity, the guilt, and
provocation, which in severe justice does attend them, Exod.
28: 38; and not only so, but he washes away all their filth
and defilements. He is as a refiner's fire, to purge both the
sons of Levi and their offerings; adding, moreover, sweet
incense to them, that they may be accepted. Whatever is of the
Spirit, of himself, of grace, - that remains; whatever is of
self, flesh, unbelief (that is, hay and stubble), - that he
consumes, wastes, takes away. So that the saints' good works
shall meet them one day with a changed countenance, that they
shall scarce know them: that which seemed to them to be black,
deformed, defiled, shall appear beautiful and glorious; they
shall not be afraid of them, but rejoice to see and follow
them.
And this cleansing of our natures, persons, and duties,
has its whole foundation in the death of Christ. Hence our
washing and purifying, our cleansing and purging, is ascribed
to his blood and the sprinkling thereof meritoriously, this
work is done, by the shedding of the blood of Christ;
efficiently, by its sprinkling. The sprinkling of the blood of
Christ proceedeth from the communication of the Holy Ghost;
which he promiseth to us, as purchased by him for us He is the
pure water, wherewith we are sprinkled from all our sins, that
spirit of judgement and burning that takes away the filth and
blood of the daughters of Zion. And this is the first thing in
the grace of sanctification; of which more afterward.
(2.) By bestowing cleanness as to actual grace. The blood
of Christ in this purchased grace does not only take away
defilement, but also it gives purity; and that also in a
threefold gradation: -
[1.] It gives the Spirit of holiness to dwell in us. "He
is made unto us sanctification," 1 Cor. 1: 30, by procuring
for us the Spirit of sanctification. Our renewing is of the
Holy Ghost, who is shed on us through Christ alone, Tit. 3: 6.
This the apostle mainly insists on, Rom. 8, - to wit, that the
prime and principal gift of sanctification that we receive
from Christ, is the indwelling of the Spirit, and our
following after the guidance hereof. But what concerns the
Spirit in any kind, must be referred to that which I have to
offer concerning our communion with him.
[2.] He gives us habitual grace; - a principle of grace,
opposed to the principle of lust that is in us by nature. This
is the grace that dwells in us, makes its abode with us;
which, according to the distinct faculties of our souls
wherein it is, or the distinct objects about which it is
exercised, receiveth various appellation, being indeed all but
one new principle of life. In the understanding, it is light;
in the will, obedience; in the affections, love; in all,
faith. So, also, it is differences in respect of its
operations. When it carries out the soul to rest on Christ, it
is faith; when to delight in him, it is love; but still one
and the same habit of grace. And this is the second thing.
[3.] Actual influence for the performance of every
spiritual duty whatever. After the saints have both the
former, yet Christ tells them that without him "they can do
nothing," John 15: 5. They are still in dependence upon him
for new influences of grace, or supplies of the Spirit. They
cannot live and spend upon the old stock; for every new act
they must have new grace. He must "work in us to will and to
do of his good pleasure," Phil. 2: 13. And in these three,
thus briefly named, consists that purchased grace in the point
of sanctification, as to the collating of purity and
cleanness, wherein we have communion with Christ.
3. This purchased grace consists in privileges to stand
before God, and these are of two sorts,- primary and
consequential. Primary, is adoption, - the Spirit of adoption;
consequential, are all the favours of the gospel, which the
saints alone have right unto. But of this I shall speak when I
come to the last branch, - of communion with the Holy Ghost.
These are the things wherein we have communion with Christ
as to purchased grace in this life. Drive them up to
perfection, and you have that which we call everlasting glory.
Perfect acceptance, perfect holiness, perfect adoption, or
inheritance of sons, - that is glory.
Our process now, in the next place, is to what I mainly
intend, even the manner how we hold communion with Christ in
these things; and that in the order laid down; as, -
I. How we hold communion with him in the obedience of his
life and merit of his death, as to acceptance with God the
Father.
II. How we hold communion with Christ in his blood, as to
the Spirit of sanctification, the habits and acts of grace.
III. How we hold communion with him as to the privileges
we enjoy. Of which in the ensuing chapters.
Owen, Of Communion With God
(continued in File 16...)
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