TO the Christian Readers, The Fountain of Life
Sermon 1 Opens the Excellency of the Subject.
Sermon 2. Sets forth Christ in his essential en primeval Glory.
Sermon 3. Opens the Covenant of Redemption betwixt the Father and
the Redeemer.
Sermon 4. Opens the admirable love of God in giving his own Son for
us.
Sermon 5. Of Christ’s wonderful Person.
Sermon 6. Of the Authority by which Christ, as Mediator, acted.
Sermon 7. Of the Solemn Consecration of the Mediator.
Sermon 8. Of the Nature of Christ’s Mediation.
Sermon 9. The first Branch of Christ’s Prophetical Office,
consisting in the Revelation of the Will of God.
Sermon 10. The second Branch of Christ’s Prophetical Office,
consisting in the Illumination of the Understanding.
Sermon 11. The Nature and necessity of the Priesthood of Christ.
Sermon 12. Of the Excellency of our High-Priest’s Oblation, being
the first Act or Part of His Priestly Office.
Sermon 13. Of the Intercession of Christ our High-priest, being the
second Act or Part of his Priestly Office.
Sermon 14. A Vindication of the Satisfaction of Christ, as the
first Effect or Fruit of his Priesthood.
Sermon 15. Of the blessed Inheritance purchased by the Oblation of
Christ, being the second Effect or Fruit of his Priesthood.
Sermon 16. Of the Kingly Office of Christ, as it is executed
spiritually upon the Souls of the Redeemed.
Sermon 17. Of the Kingly Office of Christ, as it is providentially
executed in the World, for the Redeemed.
Sermon 18. Of the Necessity of Christ’s Humiliation, in order to
the Execution of all these his blessed Offices for us; and
particularly of his Humiliation by Incarnation.
Sermon 19. Of Christ’s Humiliation in his Life.
Sermon 20. Of Christ’s Humiliation unto Death, in his first
preparative Act for it.
Sermon 21. The second preparative Act of Christ for his own Death.
Sermon 22. The third preparative Act of Christ for his own Death.
Sermon 23. The first Preparation for Christ’s Death, on his Enemies
Part, by the treason at Judas.
Sermon 24. The second and third Preparatives for the Death of
Christ, by his illegal Trial and Condemnation.
Sermon 25. Christ’s memorable Address to the Daughters of
Jerusalem, in his Way to the Place of his Execution.
Sermon 26. Of the Nature and Quality of Christ’s Death.
Sermon 27. Of the signal Providence, which directed and ordered the
Title affixed to the cross of Christ.
Sermon 28. Of the manner of Christ’s Death, in respect to the
Solitariness thereof.
Sermon 29. Of the manner of Christ’s Death, in respect of the
Patience thereof.
Sermon 30. Of the Instructiveness of the Death of Christ, in his
seven last Words; the first of which is here illustrated.
Sermon 31. The second excellent Word of Christ upon the Cross,
illustrated.
Sermon 32. The third of Christ’s last Words upon the Cross,
illustrated.
Sermon 33. The fourth excellent Saying of Christ upon the Cross,
illustrated.
Sermon 34. The fifth excellent Saying of Christ upon the Cross,
illustrated.
Sermon 35. The sixth excellent Saying of Christ upon the Cross,
illustrated.
Sermon 36. The seventh and last Word with which Christ breathed out
his Soul, illustrated.
Sermon 37. Christ’s Funeral illustrated, in its Manner, Reasons,
and excellent Ends.
Sermon 38. Wherein four weighty Ends of Christ’s Humiliation are
opened, and particularly applied.
Sermon 39. Wherein the Resurrection of CHRIST, with its influences
upon the Saints Resurrection, is clearly opened, and comfortably
applied, being the first Step of his Exaltation.
Sermon 40. The Ascension of Christ illustrated, and variously
improved, being the Second Step of his Exaltation.
Sermon 41. The Session of Christ at God’s right-hand explained and
applied, being the third Step of his glorious Exaltation.
Sermon 42. Christ’s Advent to Judgement, being the fourth and last
Degree of his Exaltation, illustrated and improved.
My dear and honoured friends
If my pen were both able, and at leisure, to get glory in paper, it would be but a paper glory when I had gotten it; but if by displaying (which is the design of these papers) the transcendent excellency of Jesus Christ, I may win glory to him from you, to whom I humbly offer them, or from any other into whose hands providence shall cast them, that will be glory indeed, and an occasion of glorifying God to all eternity.
It is not the design of this epistle to compliment, but to benefit you; not to blazen your excellencies, but Christ’s; not to acquaint the world how much you have endeared me to yourselves, but to increase and strengthen the endearments betwixt Christ and you, upon your part. I might indeed (this being a proper place for it) pay you my acknowledgements for your great kindnesses to me and mine; of which, I assure you, I have, and ever shall have, the most grateful sense: but you and I are theatre enough to one another, and can satisfy ourselves with the inclosed comforts and delights of our mutual love and friendship. But let me tell you, the whole world is not a theatre large enough to show the glory of Christ upon, or unfold the one half of the unsearchable riches that lie hid in him. These things will be far better understood, and spoken of in heaven, by the noon-day divinity, in which the immediately illuminated assembly do there preach his praises, shall by such a stammering tongue, and scribbling pen as mine, which does but mar them.
Alas! I write his praises but by moon-light; I cannot praise him so much as by halves. Indeed, no tongue but his own (as Nazianzen said of Basil) is sufficient to undertake that task. What shall I say of Christ? The excelling glory of that object dazzles all apprehension, swallows up all expression. When we have borrowed metaphors from every creature that has any excellency or lovely property in it, till we have stript the whole creation bare of all its ornaments, and clothed Christ with all that glory; when we have even worn out our tongues, in ascribing praises to him, alas! we have done nothing, when all is done.
Yes, wo is me! how do I every day behold reasonable souls most unreasonably disaffected to my lovely Lord Jesus! denying love to One, who is able to compel love from the stoniest heart! yea, though they can never make so much of their love (would they set it to sale) as Christ bids for it.
It is horrid and amazing to see how the minds of many are captivated and ensnared by every silly trifle; and how others can indifferently turn them with a kind of spontaneity to this object, or to that (as their fancy strikes) among the whole universe of beings, and scarce ever reluctate, recoil, or nauseate, till they be persuaded to Christ. In their unconverted state, it is as easy to melt the obdurate rocks into sweet syrup, as their hearts into divine love.
How do the great men of the world ambitiously court the honours and pleasures of it? The merchants of the earth trade, and strive for the dear-bought treasures of it; whilst the price of Christ (alas! ever too low) falls every day lower and lower upon the exchange of this world! I speak it as a sad truth, if there were no quicker a trade (as dead as they say it is) for the perishing treasures of the earth, than there is for Christ this day in England, the exchange would quickly be shut up, and all the trading companies dissolved.
Dear Sir, Christ is the peerless pearl hid in the field,
My dear kinsman, my flesh, and my blood; my soul thirsteth for your salvation, and the salvation of your family. Shall you and I resolve with good Joshua that whatever others do, “we and our families will serve the Lord;” that we will walk as the redeemed by his blood, shewing forth his virtues and praises in the world? that as God has made us one in name, and one in affection, so we may be one in Christ, that it may be said of us, as it was of Austin and Alippous long ago, that they were sanguine Christi conglutinati, glued together by the blood of Christ.
For my own part, I have given in my name to him long since; wo to me, if I have not given in my heart also; for, should I deceive myself in so deep a point as that, how would my profession as a Christian, my calling as a minister, yea, these very sermons now in your hands, rise in judgement to condemn me? which God forbid.
And doubtless, Sir, your eyes have seen both the vanity of all creatures, and the necessity and infinite worth of Christ. You cannot forget what a vanity the world appeared to you, when in the year 1668, you were summoned by the messengers of death (as you and all that were about you then apprehended) to shoot the gulph of vast eternity, when a malignant fever and pleurisy (whereof your physician has given an account to the world) did shake the whole frame of the tabernacle wherein your soul through mercy yet dwells; and long may it dwell there, for the service and praise of your great Deliverer. I hope you have not, nor ever will forget how vain the world appeared to your eye, when you looked back (as it were over your shoulder) and saw how it shrunk away from you; nor will you ever forget the awful apprehensions of eternity that then seized your spirit, or the value you then had for Christ; which things, I hope, still do, and ever will remain with you.
And for you, dear cousin, as it becomes a daughter of Sarah, let your soul be adorned with the excellencies of Christ, and beauties of holiness. A king from heaven makes suit for your love; if he espouse your soul now he will fetch it home to himself at death in his chariot of salvation; and great shall be your joy, when the marriage of the Lamb is come. Look often upon Christ in this glass; he is fairer than the children of men. View him believingly, and you cannot but like and love him. “For (as one well saith) love, when it sees, cannot but cast out its spirit and strength upon amiable objects and things loveworthy. And what fairer things than Christ! O fair sun, and fair moon, and fair stars, and fair flowers, and fair roses, and fair lilies, and fair creatures! but, O ten thousand, thousand times fairer Lord Jesus! Alas, I wronged him in making the comparison this way. O black sun and moon; but O fair Lord Jesus! O black flowers, and black lilies and roses; but O fair fair, ever fair Lord Jesus! O all fair things, black, deformed, and without beauty, when ye are set beside the fairest Lord Jesus! O black heaven, but O fair Christ! O black angels, but O surpassingly fair Lord Jesus.”
I hope you both are agreed with Christ, according to the articles of peace propounded to you in the gospel; and that you are every day driving on salvation work, betwixt him and you, in your family, and in your closets.
And now, my dear, friends, if these discoveries of Christ, which I humbly offer to your hands, may be any way useful to your souls, to assist them either in obtaining, or in clearing their in merest in him, my heart shall rejoice, even mine; for none under heaven can be more willing, though many are more able, to help you thither, than is
Your affectionate and obliged,
kinsman and servant
From my Study at Dartmouth, John Flavel.
March 14th, 1671.
Especially those in the Town and Corporation of Dartmouth, and Parts adjacent, who have either befriended, or attended these Lectures.
Honoured and worthy Friends,
Knowledge is man’s excellency above the beasts that perish,
For such is the excellency thereof, even above all other knowledge of Christ, that it renders the understanding judicious, the memory tenacious, and the heart highly and fixedly joyous. How it serves to confirm and perfect the understanding, is excellently discovered by a worthy divine of our own, in these words:
A young ungrounded Christian, when he sees all the fundamental truths, and sees good evidence and reasons of them, perhaps may be yet ignorant of the right order and place of every truth. It is a rare thing to have young professors to understand the necessary truths methodically: and this is a very great defect: for a great part of the usefulness and excellency of particular truths consisteth in the respect they have to one another. This therefore will be a very considerable part of your confirmation, and growth in your understandings, to see the body of the Christian doctrine, as it were, at one view, as the several parts of it are united in one perfect frame; and to know what aspect one point has upon another, and which are their due places. There is a great difference betwixt the sight of the several parts of a clock or watch, as they are disjointed and scattered abroad, and the seeing of them conjointed, and in use and motion. To see here a pin and there a wheel, and not know how to set them all together, nor ever see them in their due places, will give but little satisfaction. It is the frame and design of holy doctrine that must be known, and every part should be discerned as it has its particular use to that design, and as it is connected with the other parts.
By this means only can the true nature of Theology, together with the harmony and perfection of truth, be clearly understood. And every single truth also will be much better perceived by him that sees its place and order, than by any other: for one truth exceedingly illustrates and leads another into the understanding. - Study therefore to grow in the more methodical knowledge of the same truths which you have received; and though you are not yet ripe enough to discern the whole body of theology in due method, yet see so much as you have attained to know, in the right order and placing of every part. As in anatomy, it is hard for the wisest physician to discern the course of every branch of the veins and arteries; but yet they may easily discern the place and order of the principal parts, and greater vessels, (and surely in the body of religion there are no branches of greater or more necessary truth than these) so it is in divinity, where no man has a perfect view of the whole, till he comes to the state of perfection with God; but every true Christian has the knowledge of all the essentials, and may know the orders and places of them all.
And as it serves to render the mind more judicious, so it causes the memory to be more tenacious, and retentive of truths. The chain of truth is easily held in the memory, when one truth links in another; but the loosing of a link endangers the scattering of the whole chain. We use to say, order is the mother of memory; I am sure it is a singular friend to it: hence it is observed, those that write of the art of memory, lay so great a stress upon place and number. The memory would not so soon be overcharged with a multitude of truths, if that multitude were but orderly disposed. It is the incoherence and confusion of truths, rather than their number, that distracts. Let but the understanding receive then regularly, and the memory will retain them with much more facility. A bad memory is a common complaint among Christians: all the benefit that many of you have in hearing, is from the present influence of truths upon your hearts; there is but little that sticks by you, to make a second and third impression upon them. I know it may be said of some of you, that if your affections were not better than your memories, you would need a very large charity to pass for Christians. I confess it is better to have a well ordered heart, than a methodical head; but surely both are better than either. And for you that have constantly attended these exercises, and followed us through the whole series and deduction of these truths, from text to text, and from point to point; who have begun one sabbath where you left another, it will be your inexcusable fault, if these things be not fixed in your understanding and memories, as nails fastened in a sure place: especially as providence has now brought to your eyes, what has been so often sounded in your ears, which is no small help to fix these truths upon you, and prevent that great hazard of them, which commonly attends bare hearing; for now you may have recourse as often as you will to them, view and review them, till they become your own.
But though this be a great and singular advantage, yet is not all you may have by a methodical understanding of the doctrines of Christ: it is more than a judicious understanding them, or faithful remembering them, that you and I must design, even the warm, vital, animating influences of these truths upon our hearts, without which we shall be never the better; yea, much the worse for knowing and remembering them.
Truth is the sanctifying instrument,
Great therefore is the advantage Christians have by such methodical systems. Surely they may be set down among the desiderata Christianorum, The most desired things of Christians.
Divers worthy modern pens have indeed undertaken this noble subject before me, Some more succinctly, others more copiously: these have done worthily, and their praises are in the churches of Christ; yet such breadth there is in the knowledge of Christ, that not only those who have written on this subject before me, but a thousand authors more may employ their pens after us, and not interfere with, or straiten another.
And such is the deliciousness of this subject, that, were there ten thousand volumes written upon it, they would never cloy, or become nauseous to a gracious heart. We use to say, one thing tires, and it is true that it does so, except that one thing be virtually and eminently all things, as Christ is; and then one thing can never tire; for such is the variety of sweetness in Christ, who is the deliciae humani generis, the delights of the children of men, that every time he is opened to believers from pulpit or press, it is as if heaven had furnished them with a new Christ; and yet he is the same Christ still.
The treatise itself will satisfy you, that I have not boasted in another man’s line, of things made ready to my hand; which I speak not in the least to win any praise to myself from the undertaking, but to remove prejudice from it; for I see more defects in it, than most of my readers will see, and can forethink more faults to be found in it, than I now shall stand to tell thee of, or answer for. It was written in a time of great distractions; and didst thou but know how oft this work has died and revived under my hand, thou wouldst wonder that ever it came to thine.
I am sensible it may fall under some censorious (it may be, envious) eyes, and that far different judgements will pass upon it; for pro captu lectoris habent sua fata libelli: And no wonder if a treatise of Christ be, when Christ himself was to some, “a stone of stumbling, and a rock of offence.” I expect not to please every reader, especially the envious; magna debet esse eloquentie, quae invitis placet. It is as hard for some to look upon other men’s gifts without envy, as it is to look upon their own without pride; nor will I be any further concerned with such readers, than to pity them; well knowing that every proud, contemptuous and envious censure is a grenado that breaks in the hand of him that casts it.
But to the ingenuous and candid reader, I owe satisfaction for the obscurity of some part of this discourse, occasioned by the conciseness of the stile; to which I have this only to say, that I was willing to crowd as much matter as I could into this number of sheets in thy hand, that I might therein ease thee both in thy pains and thy purse. I confess the sermons were preached in a more relaxed stile, and most of these things were enlarged in the pulpit, which are designedly contracted in the press, that the volume might not swell above the ability of common readers. And it was my purpose at first to have comprised the second part, viz., The application of the redemption that is with Christ unto sinners, in one volume, which occasioned the contraction of this; but that making a just volume itself, must await another season to see the light. If the reader will be but a little the more intent and considerate in reading, this conciseness will turn to his advantage.
This may suffice to show the usefulness of such composure, and prevent offence; but something yet remains with me, to say to the readers in general, to those of this town in special, and to the flock committed by Christ to my charge more especially.
1. To readers in general, according as their different states and conditions may be; there are six things earnestly to be requested of them.
(1.) If you be yet strangers to Christ, let these things begin, and beget your first acquaintance with him. I assure thee, reader, it was a principal part of the design thereof; and here thou wilt find many directions, helps, and sweet encouragements, to assist a poor stranger as thou art, in that great work. Say not, I am an enemy to Christ, and there is no hope of reconciliation; for here thou wilt see, how “God was in Christ reconciling the world to himself.” Say
not, all this is nothing except God had told thee so, and appointed some to treat with thee about it; “for he has committed unto us the word of this reconciliation.” Say not, yea, that may be from your own pity and compassion for us, and not from any commission you have for it; for we “are ambassadors for Christ,”
Say not, O but my sins are greater than can be forgiven: the difficulties of my salvation are too great to be overcome, especially by a poor creature as I am, that am able to do nothing, no, not to raise one penny towards the discharge of that great debt I owe to God. For here thou wilt find, upon thy union with Christ, that there is merit enough in his blood, and mercy enough in his bowels, to justify and save such a one as thou art. Yea, and I will add for thine encouragement, that it is a righteous thing, with God to justify and save thee, that canst not pay him one penny of all the vast sums thou owest him; when, by the same rule of justice, he condemns the most strict, self-righteous Pharisee, that thinks thereby to quit scores with him. It is righteous for a judge to cast him that has paid ninety-nine pounds of the hundred, which he owed, because the payment was not full; and to acquit him, whose surety has paid all, though himself did not, and freely confess that he cannot pay one farthing of the whole debt.
(2.) If thou be a self deceiving soul, that easily takest up thy satisfaction about thine interest in Christ, look to it, as thou valuest thy soul, reader, that a fond and groundless conceit of thine interest in Christ do not effectually and finally obstruct a true and saving, interest in him. This is the common and fatal error in which multitudes of souls are ensnared and ruined: for look as a conceit of great wisdom hinders many from the attaining of it; so a groundless conceit that Christ is already thine, may prove the greatest obstacle between Christ and thee: but here thou will meet with many rules that will not deceive thee, trials that will open thy true condition to thee.
Thou sometimes reflectest upon the state of thy soul, and enquirest, is Christ mine? may I depend upon it, that my condition is safe? Thy heart returns thee an answer of peace, it speaks as thou wouldst have it. But remember, friend, and mark this line, Thy final sentence is not yet come from the mouth of thy Judge; and what if, after all thy self-flattering hopes and groundless confidence, a sentence should come from him quite cross to that of thine own heart? where art thou then? what a confounded person wilt thou be? Christless, speechless, and hopeless, all at once!
O therefore build sure for eternity; take heed lest the loss of thine eternal happiness be at last imputed by thee to the deceitfulness and laziness of thine own heart: lest thy heart say to thee in hell, as the heart of Apollodorus seemed in his sufferings to say to him, I am the cause of all this misery to thee.
(3.) If thou be one whose heart is eagerly set upon this vain world, I beseech thee take heed, lest it interpose itself betwixt Christ and thy soul, and so cut thee off from him for ever. O beware, lest the dust of the earth, getting into thine eyes, so blind thee, that thou never see the beauty or necessity of Christ. The god of this world so blinds the eyes of them that believe not. And what are sparkling pleasures that dazzles the eyes of some, and the
distracting cares that wholly divert the minds of others, but as a napkin drawn by Satan over the eyes of them that are to be turned off into hell?
Some general aims, and faint wishes after Christ you may have; but alas! the world has centered thy heart, intangled thy affections, and will daily find new diversions for them from the great business of life; so that, if the Lord break not this snare, thou wilt never be able to deliver thy soul.
(4.) If thou be a loose and careless professor of Christ, I beseech thee, let the things thou shalt read in this treatise of Christ, convince, shame, reclaim thee from thy vain conversation. Here thou wilt find how contrary thy conversation is to the grand designs of the death and resurrection of Christ. Oh, rethinks as thou art reading the deep humiliation, and unspeakable sorrows Christ underwent for the expiating of sin, thou shouldest thenceforth look upon sin as a tender child would look upon that knife that stabbed his father to the heart! thou shouldst never whet and sharpen it again to wound the Son of God afresh. To such loose and careless professors, I particularly recommend the last general use of this discourse, containing many great motives to reformation and strict godliness in all that call upon the name of the Lord Jesus.
(5.) If thou hast been a profane and vain person, but now art pardoned, and dost experience the superabounding riches of grace, my request to thee is, that thou love Jesus Christ with a more fervent love than ever yet thou hadst for him. Here thou wilt find many great incentives, many mighty arguments to such a love of Christ. Poor soul, consider what thou hast been, what the morning of thy life was, what treasures of guilt thou laidst up in those days; and then think, can such a one as I receive mercy, and that mercy not break my heart? Can I read my pardon, and mine eyes not drop? What! mercy for such a wretch as I! a pardon for such a rebel! O what an ingenuous thaw should this cause upon my heart! if it do not, what a strange heart is thine.
Did the love of Christ break through so many impediments to come to thee? Did it make its way through the law, through the wrath of God, through the grave, through thine own unbelief and great unworthiness, to come to thee? O what a love was the love of Christ to thy soul; And is not thy love strong enough to break through the vanities and trifles of this world, which entangle it, to go to Christ? How poor, how low and weak is thy love to Christ then?
(6.) Lastly, Art thou one that hast through mercy at last attained assurance, or good hope, through grace, of thy interest in Christ? Rejoice then in thy present mercy, and long ardently to be with thine own Christ in his glory. There be many things dispersed through this treatise, of Christ, to animate such joy, and excite such longings. It was truly observed by a worthy author, (whose words I have mentioned more freely than his name in this discourse) That it is
in a manner as natural for us to leap when we see the new Jerusalem, as it is to laugh when we are tickled: Joy is not under the soul’s command when Christ kisseth it. And for your desires to be with Christ, what consideration can you find in this world strong enough to rein them in? O when you shall consider what he has done, suffered, and purchased for you, where he is now, and how much he longs for your coming, your very hearts should groan out those words,
2. Having delivered my message to the reader in general, I have somewhat more particularly to say to you of this place.
You are a people that were born under, and bred up with the gospel. It has been your singular privilege, above many towns and parishes in England, to enjoy more than sixty years together an able and fruitful ministry among you. The dew of heaven lay upon you, as it did upon Gideon’s fleece, when the ground was dry in other places about you; you have been richly watered with gospel-showers; you, with Capernaum, have been exalted to heaven in the means of grace. And it must be owned to your praise, that you testified more respect to the gospel than many other places have done, and treated Christ’s ambassadors with more civility, whilst they prophesied in sackcloth, than some other places did. These things are praise-worthy in you. But all this, and much more than this, amounts not to that which Jesus Christ expects from you, and which in his name I would now persuade you to. And O that I (the least and unworthiest of all the messengers of Christ to you) might indeed prevail with all that are Christless among you, (1 ) To answer the long continued calls of God to you, by a thorough and sound conversion, that the long-suffering of God may be your salvation, and you may not receive all this grace of God in vain. O that the damned might never be set a wondering, to see a people of your advantages for heaven, sinking as much below many of themselves in misery, as you now are above them in means and mercy.
Dear friends, my heart’s desire and prayer to God for you is that you may be saved. O that I knew how to engage this whole town to Jesus Christ, and make fast the marriage-knot betwixt him and you, albeit after that I should presently go to the place of silence; and see men no more, with the inhabitants of the world. Ah sirs! me thinks I see the Lord Jesus laying the merciful hand of a holy violence upon you: methinks he calls to you, as the angel to Lot saying,
“Arise, lest ye be consumed; And “while he lingered, the men laid hold upon his hand, the Lord being merciful unto him. And they brought him without the city, and said, Escape for thy life, stay not in all the plain; escape to the mountain, lest thou be consumed,”
Lord, by arguments shall they be persuaded to be happy? What will win them effectually to thy Christ? They have many of them escaped the pollutions of the world through the knowledge of the Lord and Saviour. They are a people that love thine ordinances, they take delight in approaching to God; thou hast beautified many of them with lovely and obliging tempers and dispositions. Thus far they are come, there they stick; and beyond this no power but thine can move them. O thou, to whose hand this work is and must be left, put forth thy saving power and reveal thine arm for their salvation; Thou hast glorified thy name in many of them; Lord, glorify it again.
(2.) My next request is, that you will all be persuaded, whether converted or unconverted, to set up all the duties at religion in your families, and govern your children and servants as men that must give an account to God for them in the great day. O that there were not a prayerless family in this town! How little will their tables differ from the manger, where beasts feed together, if God be not owned and acknowledged there, in your eating and drinking? And how can you expect blessings should dwell in your tabernacles, if God be not called on there? Say not, you want time for it, or that your necessities will not allow it; for, had you been more careful of these duties, it is like you had not been exposed to such necessities: besides, you can find time to be idle, you can waste a part of every day vainly; Why could not that time be redeemed for God? Moreover, you will not deny but the success of all your affairs at home and abroad depends upon the blessing of God; and if so, think you it is not the right way, even to temporal prosperity, to engage his presence and blessing with you, in whose hands your all is? Say not, your children and servants are ignorant of God, and therefore you cannot comfortably join with them in those duties, for the neglect of those duties is the cause of their ignorance; and it is not like they will be better, till you use God’s means to make them so.
Besides, prayer is a part of natural worship, and the vilest among men are bound to pray, else the neglect of it were none of their sin. O let not a duty, upon which so many and great blessings hang, fall to the ground, upon such silly (not to say wicked) pretences to shift it off. Remember, death will shortly break up all your families, and disband them; and who then think you will have most comfort in beholding their dead? The day of account also hastens, and then who will have the most comfortable appearing before the just and holy God? Set up, I beseech you, the ancient and comfortable duties of reading the scriptures, singing of psalms, and prayer, in all your dwelling-places. And do all these conscientiously, as men that have to do with God; and try the Lord herewith, if he will not return in a way of mercy to you, and restore even your outward prosperity to you again. However, to be sure, far greater encouragements than that lie before you, to oblige you to your duties.
(3.) More especially, I have a few things to say to you that have attended on the ministry, or are under my oversight in a more particular manner, and then I have done. And,
1st, I cannot but observe to you the goodness of our God, yea, the riches of his goodness:
Who freely gave Jesus Christ out of his own bosom for us, and has not withheld his Spirit, ordinances and ministers, to reveal and apply him to us. Here is love that wants an epithet to match it:
Who engaged my heart upon this transcendent subject in the course of my ministry among you: a subject which angels study and admire, as well as we:
Who so signally protected and overshadowed our assemble in those days of trouble, wherein these truths were delivered to you. You then sat down under his shadow with great delight, and his fruit was sweet to your taste: his banner over you was love; your bread was then sure, and your waters failed not: Yea, such was his peculiar indulgence, and special tenderness to you, that he suffered no man to do you harm; and it can hardly be imagined any could attempt it that had but known this, and no worse than this, to be your only design and business:
Who made these meditations of Christ a strong support, and sweet relief to mine, now with Christ, and no less to me, under the greatest exercises and tries that ever befel me in this world; preserving me yet (though a broken vessel) for some farther use and service to your souls:
Who in the years that are past left not himself without witness among us, blessing my labours, to the conversion and edification of many; Some of which yet remain with us, but some are fallen asleep:
Who has made many of you that yet remain, a willing and obedient people, who have in some measure supported the reputation of religion by your stability and integrity in days of abounding iniquity: my joy and my crown; so stand ye fast in the Lord!
Who after all the days of fears and troubles, through which we have past, has at last given us and his churches rest; “that we being delivered out of the hands of our enemies, might serve him without fear in righteousness and holiness (which doing, this mercy may be extended to us) all the days of our life.”
In testimony of a thankful heart for these invaluable mercies, I humbly and cheerfully rear up this pillar of remembrance, inscribing it with EBEN-EZER, and JEHOVAH-JIREH!
2dly, As I could not but observe these things to you, so I have a few things to request of you, in neither of which I can bar denial, so deeply Christ’s, your own, and my interest lie in them.
(1.) Look to it, my dear friends, that none of you be found Christless at your appearance before him. Those that continue Christless now, will be left speechless then. God forbid that you that have heard so much of Christ, and you that have professed so much of Christ, should at last fall into a worse condition than those that never heard the name of Christ.
(2.) See that you daily grow more Christ-like by conversing with him, as you do, in his precious ordinances. Let it be with your souls, as it is with a piece of cloth, which receives a deeper dye every time it is dipt into a vat. If not, you may not expect the continuance of your mercies much longer to you.
(3.) Get these great truths well digested both in your heads and hearts, and let the power of them be displayed in your lives, else the pen of the scribe, and the tongue of the preacher, are both in vain. These things, that so often warmed your hearts from the pulpit, return now to make a second impression upon them from the press. Hereby you will recover and fix those truths, which, it is like, are in great part already vanished from you.
This is the fruit I promise myself from you: and whatever entertainment it meets with from others in this Christ-despising age, yet two things relieve me; one is, that future times may produce more humble and hungry Christians than this glutted age enjoys, to whom it will be welcome: the other is, that duty is discharged, and endeavours are used to bring men to Christ,, and build them up in him: wherein he does and will rejoice, who is a well-wisher to the souls of men.
John Flavel.
For I determined not to know any thing among you, save Jesus Christ, and him crucified.
The former verse contains an apology for the plain and familiar manner of the apostle’s preaching, which was not (as he there tells them) with excellency of speech, or of wisdom; i. e. he studied not to gratify their curiosity with rhetorical strains, or philosophical niceties. In this he gives the reason, “for I determined not to know any thing among you, save Jesus Christ,” &c.
“I determined not to know.” The meaning is not, that he simply despised, or condemned all other studies and knowledge; but so far only as they stand in competition with, or opposition to the study and knowledge of Jesus Christ. And it is as if he should say, it is my stated, settled judgement; not a hasty, inconsiderate censure, but the product and issue of my most serious and exquisite enquiries. After I have well weighed the case, turned it round, viewed it exactly on every side, balanced all advantages and disadvantages, pondered all things, that are fit to come into consideration about it; this is the result and final determination, that all other knowledge, how profitable, how pleasant soever, is not worthy to be named in the same day with the knowledge of Jesus Christ. This, therefore, I resolve to make the scope and end of my ministry, and the end regulates the mean; such pedantic toys, and airy notions as injudicious ears affect, would rather obstruct than promote my grand design among you; therefore, wholly waving that way, I applied myself to a plain, popular, unaffected dialect, fitted rather to pierce the heart, and convince the conscience, than to tickle the fancy. This is the scope of the words, in which three things fall under consideration;
First, The subject matter of his doctrine, to wit, Jesus Christ. “I determined to know nothing,” i. e. to study nothing myself, to teach nothing to you, but “Jesus Christ.” Christ shall be the centre to which all the lines of my ministry shall be drawn. I have spoken and written of many other subjects in my sermons and epistles, but it is all reductively the preaching and discovery of Jesus Christ: of all the subjects in the world, this is the sweetest; if there be any thing on this side heaven, worthy our time and studies, this is it. Thus he magnifies his doctrine, from the excellency of its subject-matter, accounting all other doctrines but airy things, compared with this.
Secondly, We have here that special respect or consideration of Christ, which he singled out from all the rest of the excellent truths of Christ, to spend the main strength of his ministry upon; and that is, Christ as crucified: and the rather, because hereby he would obviate the vulgar prejudice raised against him upon the account of his cross; “For Christ crucified was to the Jews a stumbling block, and to the Greeks foolishness,” chap. 1: 23. This also best suited his end, to draw them on to Christ; as Christ above all other subjects, so Christ crucified above all things in Christ. There is, therefore, a great emphasis in this word, “and him crucified.”
Thirdly, The manner in which he discoursed this transcendent subject to them, is also remarkable; he not only preached Christ crucified, but he preached him assiduously and plainly. He preached Christ frequently; “and whenever he preached of Christ crucified, he preached him in a crucified stile.” This is the sum of the words; to let them know that his spirit was intent upon this subject, as if he neither knew, nor cared to speak of any other. All his sermons were so full of Christ, that his hearers might have thought he was acquainted with no other doctrine. Hence observe,
Doct. That there is no doctrine more excellent in itself or more necessary to be preached and, studied, than the doctrine of Jesus Christ, and him crucified.
ALL other knowledge, how much soever it be magnified in the world, is, and ought to be esteemed but dross, in comparison of the excellency of the knowledge of Jesus Christ,
Eudoxus was so affected with the glory of the sun, that he thought he was born only to behold it; much more should a Christian judge himself born only to behold and delight in the glory of the Lord Jesus.
The truth of this proposition will be made out by a double consideration of the doctrine of Christ.
First, Let it be considered absolutely, and then these lovely properties with which it is naturally clothed, will render it superior to all other sciences and studies.
1st, The knowledge of Jesus Christ is the very marrow and kernel of all the scriptures; the scope and centre of all divine revelations: both Testaments meet in Christ. The ceremonial law is full of Christ, and all the gospel is full of Christ: the blessed lines of both Testaments meet in him; and how they both harmonise, and sweetly concentre in Jesus Christ, is the chief scope of that excellent epistle to the Hebrews, to discover; for we may call that epistle the sweet harmony of both Testaments. This argues the unspeakable excellency of this doctrine, the knowledge whereof must needs therefore be a key to unlock the greatest part of the sacred scriptures. For it is in the understanding of scripture, much as it is in the knowledge men have in logic and philosophy: if a scholar once come to understand the bottom-principle, upon which, as upon its hinge, the controversy turns the true knowledge of that principle shall carry him through the whole controversy, and furnish him with a solution to every argument. Even so the right knowledge of Jesus Christ, like a clue, leads you through the whole labyrinth of the scriptures.
2dly, The knowledge of Jesus Christ is a fundamental knowledge; and foundations are most useful, though least seen. The knowledge of Christ is fundamental to all graces, duties, comforts, and happiness.
(1.) It is fundamental to all graces; they all begin in knowledge;
(2.) The knowledge of Christ is fundamental to all duties; the duties, as well as the graces of all Christians, are all founded in the knowledge of Christ, Must a Christian believe? That he can never do without the knowledge of Christ: faith is so much dependent on his knowledge, that it is denominated by it,
(3.) It is fundamental to all comforts: all the comforts of believers are streams from this fountain. Jesus Christ is the very object matter of a believer’s joy,
Lastly, This knowledge is fundamental to the eternal happiness of souls: as we can perform no duty, enjoy no comfort, so neither can we be saved without it,
3dly, The knowledge of Christ is profound and large; all other sciences are but shadows; this is a boundless, bottomless ocean; no creature has a line long enough to fathom the depth of it; there is height, length, depth and breadth ascribed to it,
4thly, The study of Jesus Christ is the most noble subject that ever a soul spent itself upon; those that rack and torture their brains upon other studies, like children, weary themselves at a low game; the eagle plays at the sun itself. The angels study this doctrine, and stoop down to look into this deep abyss. What are the truths discovered in Christ, but the very secrets that from eternity lay hid in the bosom of God?
5thly, It is the most sweet and comfortable knowledge; to be studying Jesus Christ, what is it but to be digging among all the veins and springs of comfort? And the deeper you dig, the more do these springs flow upon you. How are hearts ravished with the discoveries of Christ in the gospel? what ecstasies, meltings, transports, do gracious souls meet there? Doubtless, Philip’s ecstasy,
Secondly, Let us compare this knowledge with all other knowledge, and thereby the excellency of it will farther appear.
1. All other knowledge is natural, but this wholly supernatural,
2. Other knowledge is unattainable by many. All the helps and means in the world would never enable some Christians to attain the learned arts and languages; men of the best wits, and most pregnant parts, are most excellent in these; but here is the mystery and excellency of the knowledge of Christ, that men of most blunt, dull and contemptible parts attain, through the teaching of the Spirit, to this knowledge, in which the more acute and ingenious are utterly
blind.
3. Other knowledge, though you should attain the highest degree of it, would never bring you to heaven, being defective and lame both in the integrity of parts, the principal thing, viz. Christ, being wanting; and in the purity of its nature: for the knowing Heathens grew vain in their imaginations,
The use of all this I shall give you in a few inferences, on which I shall not enlarge, the whole being only preliminary to the doctrine of Christ; only for the present I shall hence infer,
Inference 1.
The sufficiency of the doctrine of Christ, to make men wise unto salvation. Paul desired to know nothing else; and, indeed, nothing else is of absolute necessity to be known. A little of this knowledge, if saving and effectual upon thy heart, will do thy soul more service, than all the vain speculation and profound parts that others so much glory in. Poor Christian, be not dejected, because thou sees thyself out-stript and excelled by so many in other parts of knowledge; if thou know Jesus Christ, thou knowest enough to comfort and save thy soul. Many learned philosophers are now in hell, and many illiterate Christians in heaven.
Inference 2.
If there be such excellency in the knowledge of Christ, let it humble all, both saints and sinners, that we have no more of this clear and effectual knowledge in us, notwithstanding the excellent advantages we have had for it. Sinners, concerning you I may sigh and say with the apostle,
Inference 3.
How sad is their condition that have a knowledge of Christ, and yet as to themselves it had been better they had never had it! Many there be that content themselves with an unpractical, ineffectual, and merely notional knowledge of him; of whom the apostle saith, “It had been better for them not to have known,”
Inference 4.
Fourthly, This may inform us by what rule to judge both ministers and doctrine. Certainly that is the highest commendation of a minister, to be an able minister of the New Testament; not of the letter, but of the Spirit,
Inference 5.
Let all that mind the honour of religion, or the peace and comfort of their own souls, wholly sequester and apply themselves to the study of Jesus Christ, and him crucified. Wherefore spend we ourselves upon other studies, when all excellency, sweetness, and desirableness is concentered in this one? Jesus Christ is fairer than the children of men, the chiefest among ten thousands, “as the apple-tree among the trees of the wood;” Quae faciunt divisa beatum, in hoc
mixta fluunt. These things which singly ravish and delight the souls of men, are all found conjunctly in Christ. O what a blessed Christ is this! whom to know is eternal life. From the knowledge of Jesus Christ do bud forth all the fruits of comfort, and that for all seasons and conditions. Hence
Inference 6.
Lastly, Let me close the whole with a double caution; one to ourselves, who by our callings and professions are the ministers of Christ; another to those that sit under the doctrine of Christ daily.
First, If this doctrine be the most excellent, necessary, fundamental, profound, noble, and comfortable doctrine, let us then take heed lest, while we study to be exact in other things, we be found ignorant in this. Ye know it is ignominious, by the common suffrage of the civilised world, for any man to be unacquainted with his own calling, or not to attend the proper business of it: it is our calling, as the Bridegroom’s friends, to woo and win souls to Christ,
to set him forth to the people as crucified among them,
Secondly, Let us see that our knowledge of Christ be not a powerless, barren, unpractical knowledge: O that, in its passage from our understanding to our lips, it might powerfully melt, sweeten, and ravish our hearts! Remember, brethren, a holy calling never saved any man, without a holy heart; if our tongues only be sanctified, our whole man must be damned. “We and our people must be judged by the same gospel, and stand at the same bar, and be sentenced to the same terms, and dealt with as severely as any other men: We cannot think to be saved by our clergy, or to come off with a Legit ut clericus, when there is wanting the Credit et vixit ut Christianus; as an eminent Divine speaks. O let the keepers of the vineyard look to, and keep their own vineyard: we have a heaven to win or lose, as well as others.
Thirdly, Let us take heed that we withhold not our knowledge of Christ in unrighteousness from the people. O that our lips may disperse knowledge and feed many. Let us take heed of the napkin, remembering the day of account is at hand. Remember, I beseech you, the relations wherein you stand, and the obligations resulting thence: Remember, the great Shepherd gave himself for, and gave you to the flock; your time, your gifts are not yours, but God’s; remember the
pinching wants of souls, who are perishing for want of Christ; and if their tongues do not, yet their necessities do bespeak us, as they did Joseph,
Secondly, To the people that sit under the doctrine of Christ daily, and have the light of his knowledge shining round about them.
First, Take heed ye do not reject and despise this light. This may be done two ways: First, When you despise the means of knowledge by slight and low esteems of it. Surely, if you thus reject knowledge, God will reject you for it,
Secondly, Take heed that you rest not satisfied with that knowledge of Christ you have attained, but grow on towards perfection. It is the pride and ignorance of many professors, when they have got a few raw and undigested notions, to swell with self-conceit of their excellent attainments. And it is the sin, even of the best of saints, when they see (veritas in profundo) how deep the knowledge of Christ lies, and what pains they must take to dig for it, to throw by the shovel of duty, and cry, Dig we cannot. To your work, Christians, to your work; let not your candle go out: sequester yourselves to this study, look what intercourses, and correspondence are betwixt the two world; what communion soever God and souls maintain, it is in this way; count all, therefore, but dross in comparison of that excellency which is in the knowledge of Jesus Christ.
Then I was by him, [as] one brought up [with him]: and I was daily [his] delight, rejoicing always before him;
These words are a part of that excellent commendation of wisdom, by which in this book Solomon intends two things; first, Grace or holiness,
1. The glorious condition of the non-incarnated Son of God, described by the person with whom his fellowship was, “Then was I by him,” or with him; so with him as never was any, in his very bosom,
2. This fellowship is illustrated by a metaphor, wherein the Lord will stoop to our capacities, (as “One brought up with him”), the Hebrew word “amon” is sometimes rendered a cunning workman, or curious artist, as in
3. This delight is farther amplified by the perpetuity, and uninterruptedness thereof; “I was day by day his delight, rejoicing always before him.” These delights of the Father and the Son one in another, knew not a moment’s interruption, or diminution: thus did these great and glorious persons mutually let forth their fullest pleasure and delight, each into the heart of the other; they lay as it were embosomed one in another, entertaining themselves with delights and pleasures ineffable, and inconceivable. Hence we observe,
Doct. That the condition and state of Jesus Christ before his incarnation, was a state of the highest and most unspeakable delight and pleasure, in the enjoyment of his Father.
John tells us he was in the bosom of his Father: to lie in the bosom is the posture of dearest love,
1. Let us consider that state negatively, by removing from it all those degrees of abasement and sorrow which his incarnation brought him under: as,
First, He was not then abased to the condition of a creature, which was a low step indeed, and that which upon the matter undid him in point of reputation; for by this (saith the apostle) “he made himself of no reputation,”
Secondly, Christ was not under the law in this estate. I confess it was no disparagement to Adam in the state of innocence, to angels in their state of glory, to be under law to God; but it was an inconceivable abasement to the absolute independent Being to come under law: yea, not only under the obedience, but also under the malediction and curse of the law,
Thirdly, In this state he was not liable to any of those sorrowful consequent and attendants of that frail and feeble state of humanity, which he afterwards assumed, with the nature. As, (1.) He was unacquainted with griefs; there was no sorrowing or sighing in that bosom where he lay, though afterwards he became a man of sorrows, and acquainted with grief,”
2. Let us consider it positively, what it was, and guess by some particular considerations (for indeed we can but guess) at the glory of it; as, (1.) We cannot but conceive it to be a state of matchless happiness, if we consider the persons enjoying and delighting in each other: he was with God,
(2.) Or if we consider the intimacy, dearness, yea, oneness of those great persons one with another: the nearer the union, the sweeter the communion. Now Jesus Christ was not only near and dear to God, but one with him; I and my Father are one,”
(3.) Consider again the purity of that delight with which the blessed Father and Son embraced each other; the best creature delights one in another, are mixed, debased, and allayed; if there be something ravishing and engaging, there is also something cloying and distasting. The purer any delight is, the more excellent. Now, there are no crystal streams flowing so purely from the fountain, no beams of light so unmixed from the sun, as the loves and delights of these holy and glorious persons were: the holy, holy, holy Father embraced the thrice holy Son with a most holy delight and love.
(4.) Consider the constancy of this delight; it was from everlasting, as in verse 23, and from eternity; it never suffered one moment’s interruption. The overflowing fountain of God’s delight and love never stopped its course, never ebbed; but as he speaks in the text, “I was daily his delight, rejoicing always before him.” Once more, consider the fulness at that delight, the perfection of that pleasure; I was delights: so the word is in its original; not only plural, delights, all delights, but also in the abstract, delight itself: as afterwards from the abundance of his sorrows, he was stiled, a man of sorrows, so here, from the fulness of his delights: as though you should say, even constituted and made up of pleasure and delight.
3. Once more, let us consider it comparatively, and this state still yet appear more glorious, comparing it with either the choicest delights that one creature takes in another, or that God takes in the creature, or that the creatures take in God: measure these immense delights, betwixt the Father and his Son, by either of these lines, and you shall find them infinitely short: For, (1.) Though the delights that creatures take in each other, be sometimes a great
delight; such was Jacob’s delight in Benjamin, whose life is said to be bound up in the lad’s life, a dear and high expression,
Use of Information.
Inference 1.
What an astonishing act of love was this then, for the Father to give the delight, the darling, of his soul, out of his very bosom, for poor sinners! all tongues must needs pause and falter, that attempt the expressions of his grace, expressions being here swallowed up: “God so loved the world, that he gave his only begotten Son,”
Inference 2.
From one wonder let our souls turn to another, for they are now in the midst of wonders: adore, and be forever astonished at the love of Jesus Christ to poor sinners; that ever he should consent to leave such a bosom, and the ineffable delights that were there, for such poor worms as we are. O the heights, depths, lengths, and breadths of unmeasurable love! O see,
Inference 3.
Hence we are informed, That interest in Jesus Christ is the true way to all spiritual preferment in heaven. Do you covet to be in the heart, in the favour and delight of God? Get interest in Jesus Christ, and you shall presently be there. What old Israel said of the children of his beloved Joseph, Thy children are my children; the same God saith of all the dear children of Christ,
Inference 4.
How worthy is Jesus Christ of all our love and delights? You see how infinitely the Father delighteth in him, how he ravishes the heart of God; and shall he not ravish our hearts? I present you a Christ this day, able to ravish any soul that will but view and consider him. O that you did but see this lovely Lord Jesus Christ! Then would you go home sick of love: surely he is a drawing Saviour,
Inference 5.
If Christ be the beloved darling of the Father’s soul, think what a grievous and insufferable thing it is to the heart of God, to see his dear Son despised, slighted, and rejected by sinners: verily, there is no such cut to the heart of God in the whole world. Unbelievers trample upon God’s darling, tread under foot him that eternally lay in his bosom,
2. Use of Exhortation
1. To saints: If Christ lay eternally in this bosom of love, and yet was content to forsake and leave it for your sakes; then, (1.) Be you ready to forsake and leave all the comforts you have on earth for Christ: famous Galleacius left all for this enjoyment. Moses left all the glory of Egypt: Peter, and the other Apostles left all,
(3.) Let this encourage thy heart, O saint, in a dying hour, and not only make thee patient in death, but in a holy manner impatient till thou be gone; for whither is thy soul now going, but to that bosom of love whence Christ came?
2. To sinners, exhorting them to embrace the bosom-son of God: Poor Wretches! Whatever you are, or have been; whatever guilt or discouragement at present you lie under; embrace Christ, who is freely offered to you, and you shall be as dear to God as the holiest and most eminent believer in the world: but if you still continue to despise and neglect such a Saviour, sorer wrath is treasured up for you than other sinners, even something worse than dying without
mercy,
Therefore will I divide him [a portion] with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors.
In this chapter, the gospel seems to be epitomised; the subjectmatter of it is the death of Christ, and the glorious issue thereof: by reading of it, the Eunuch of old, and many Jews since, have been converted to Christ. Christ is here considered absolutely, and relatively; Absolutely, and so his innocence is industriously vindicated, ver. 9. Though he suffered grievous things, yet not for his own sins, “for he had done no violence, neither was any deceit in his mouth;” but relatively considered in the capacity of a surety for us: so the justice of God is so fully vindicated in his sufferings; ver. 6. “The Lord has laid upon him the iniquity of us all.” How he came to sustain this capacity and relation of a surety for us, is in these verses plainly asserted to be by his compact and agreement with his Father, before the worlds were made, verse 10, 11,12.
In this verse we have, 1. His work. 2. His reward. 3. The respect or relation of each to the other. (1.) His work, which was indeed a hard work, to pour out his soul unto death, aggravated by the companions, with whom, being numbered with transgressors; the capacity in which, bearing all the sins of the elect, “he bare the sins of many in and by the manner of his bearing it, viz. meekly, and forgivingly, “he made intercession for the transgressors;” This was his
work. (2.) The reward or fruit which is promised him for this work, “therefore will I divide him a portion with the great, and he will divide the spoil with the strong;” wherein is a plain allusion to conquerors in war, for whom are reserved the richest garments, and most honourable captives to follow the conqueror, as an addition to his magnificence and triumph; these were wont to come after them in chains,
Doct. That the business of man’s salvation was transacted upon
covenant terms, betwixt the Father and the Son, from all
eternity.
I would not here be mistaken, as though I were now to treat of the covenant of grace, made in Christ betwixt God and us; it is not the covenant of grace, but of redemption, I am now to speak to, which differs from the covenant of grace, in regard of the federates in this, it is God the Father, and Jesus Christ, that mutually covenant; in that, it is God and man: they differ, also in the receptive part, in this it is required of Christ that he should shed his blood, in that it is required of us that we believe. They also differ in their promises; in this, God promises to Christ a name above every name, ample dominion from sea to sea; in that, to us, grace and glory: so that these are two distinct covenants.
The substance of this covenant of redemption is, dialogue-wise, expressed to us in
Having told God how ready, and fit he was for his service, he will know of him what reward he shall have for his work, for he resolves his blood shall not be undervalued; hereupon, verse 3, the Father offers him the elect of Israel for his reward, bidding low at first (as they that make bargains use to do) and only offers him that small remnant, still intending to bid higher: But Christ will not be satisfied with these, he values his blood higher than so: therefore, in verse 4 he is brought in complaining, “I have laboured in vain, and spent my strength for nought,” q. d. This is but a small reward for so great a suffering, as I must undergo; my blood is much more worth than this comes to, and will be sufficient to redeem all the elect dispersed among the isles of the Gentiles, as well as the lost sheep of the house of Israel. Hereupon the Father comes up higher, and tells him, he intends to reward him better than so; and therefore, verse 6 says, “It is a light thing that thou shouldst be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel; I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the ends of the earth.” Thus is the treaty carried on betwixt them, transacting it after the manner of men.
Now, to open this great point, we will here consider, (1.) The persons transacting one with another. (2.) The business transacted. (3.) The quality and manner of the transaction, which is federal. (4.) The articles to which they agree. (5.) How each person performs his engagement to the other. And, Lastly, The antiquity or eternity of this covenant transaction.
(1.) The persons transacting and dealing with each other in this covenant; and indeed they are great persons, God the Father, and God the Son, the former as a Creditor, and the latter as a Surety. The Father stands upon satisfaction, the Son engages to give it. If it be demanded, why the Father and the Spirit might not as well have treated upon our redemption, as the Father and Son! It is answered, Christ is the natural Son of God, and therefore fittest to make us the adopted sons of God. Christ also is the middle person in the Trinity, and therefore fittest to be the mediator and middle person betwixt us and God. The Spirit has another office assigned him, even to apply, as Christ’s vicegerent, the redemption designed by the Father, and purchased by the Son for us.
(2.) The business transacted betwixt them; and that was the redemption and recovery of all God’s elect: our eternal happiness lay now before them, our dearest and everlasting concerns were now in their hands: the elect (though not yet in being) are here considered as existent, yea, and as fallen, miserable, forlorn creatures: How these may again be restored to happiness (salva justitia Dei) without prejudice to the honour, justice and truth of God; this, this is the business that lay before them.
(3.) For the manner, or quality of the transaction, it was federal, or of the nature of a covenant; it was by mutual engagements and stipulations, each person undertaking to perform his part in order to our recovery.
We find each person undertaking for himself by solemn promise; the Father promiseth that he will “hold his hand, and keep him,”
And as the Father stood strictly upon the terms of the covenant, so did Christ also;
4. More particularly; we will next consider the articles to which they do both agree; or, what it is that each person does for himself promise to the other. And, to let us see how much the Father’s heart is engaged in the salvation of poor sinners, there are five things which he promiseth to do for Christ, if he will undertake that work.
First, He promiseth to invest him, and anoint him to a threefold office, answerable to the misery that lay upon the elect as so many bars to all communion with, and enjoyment of God; for, if ever man be restored to that happiness, the blindness of his mind must be cured, the guilt of sin expiated, and his captivity to sin led captive: answerably, Christ must, “of God, be made unto us, wisdom, righteousness, sanctification and redemption,”
He promiseth to invest him with an eternal and royal Priesthood,
He promiseth moreover to make him a Prophet, and that an extraordinary one, even the Prince of prophets; the chief Shepherd, as much superior to all others, as the sun is to the lesser stars; so you have it,
And not only so, but to make him king also, and that of the whole empire of the world; so
Secondly, And forasmuch as he knew it was a hard and difficult work his Son was to undertake, a work that would have broken the backs of all the angels in heaven, and men on earth, had they engaged in it; therefore he promiseth to stand by him, and assist and strengthen him for it: so,
Thirdly, He promiseth to crown his work with success, and bring it to an happy issue,
Fourthly, The Father promiseth to accept him in his work, though millions should certainly perish,
Fifthly, As he engaged to reward him highly for his work, by exalting him to singular and super-eminent glory and honour, when he should have dispatched and finished it. So you read,
These are the encouragements and rewards proposed and promised to him by the Father. This was the “joy set before him”, (as the apostle phraseth it in
And in like manner Jesus Christ restipulates, and gives his engagement to the Father; that, upon these terms, he is content to be made flesh, to divest, as it were, himself of his glory, to come under the obedience and malediction of the law, and not to refuse any, the hardest sufferings it should please his Father to inflict on him. So much is implied in
(5.) I will briefly show how these articles, and agreements were on both parts, performed, and that precisely and punctually. For, (1.) The Son having thus consented, accordingly he applies himself to the discharge of his work. He took a body, in it fulfilled all righteousness, even to a little,
(6.) Lastly, When was this compact made betwixt the Father and the Son? I answer, it bears date from eternity. Before this world was made, then were his delights in us, while as yet we had no existence, but only in the infinite mind and purpose of God, who had decreed this for us in Christ Jesus, as the apostle speaks,
Next let us apply it to ourselves.
Use 1. The first use that offers itself to us from hence, is the abundant security that God has given the elect for their salvation, and that not only in respect of the covenant of grace made with then, but also of this covenant of redemption made with Christ for them; which indeed is the foundation of the covenant of grace. God’s single promise is security enough to our faith, his covenant of grace adds, ex abundanti, farther security; but both these viewed as the effects and fruits of this covenant of redemption, make all fast and sure. In the covenant of grace, we question not the performance on God’s part, but we are often stumbled at the grand defects on our parts. But when we look to the covenant of redemption there is nothing to stagger our faith, both the federates being infinitely able and faithful to perform their parts; so that there is no possibility of a failure there. Happy were it, if puzzled and perplexed Christians would turn their eyes from the defects that are in their obedience, to the fulness and completeness of Christ’s obedience; and see themselves complete in him, when most lame and defective in themselves.
Use 2. Hence also to be informed, that God the Father, and God the Son, do mutually rely and trust to one another in the business of our redemption. The Father relies upon the Son for the performance of his part; as it is,
Use 3. Moreover, hence we infer the validity and unquestionable success of Christ’s intercession in heaven for believers. You read,
Use 4. Hence, in like manner, you may be informed of the consistency of grace with full satisfaction to the justice of God. The apostle,
Use 5. Again, Hence judge of the antiquity of the love of God to believers! what an ancient friend he has been to us; who loved us, provided for us, and contrived all our happiness, before we were, yea, before the world was. We reap the fruits of this covenant now, the seed whereof was sown from eternity; yea, it is not only ancient, but also most free: no excellencies of ours could engage the love of God; for as yet we were not.
Use 6. Hence judge, How reasonable it is that believers should embrace the hardest terms of obedience unto Christ, who complied with such hard terms for their salvation: they were hard and difficult terms indeed, on which Christ received you from the Father’s hand: it was, as you have heard, to pour out his soul unto death, or not to enjoy a soul of you. Here you may suppose the Father to say, when driving his bargain with Christ for you:
Father. My son, here is a company of poor miserable souls, that have utterly undone themselves, and now lie open to my justice! Justice demands satisfaction for them, or will satisfy itself in the eternal ruin of them: What shall be done for these souls And thus Christ returns.
Son. O my Father, such is my love to, and pity for them, that rather than they shall perish eternally, I will be responsible for them as their Surety; bring in all thy bills, that I may see what they owe thee; Lord, bring them all in, that there may be no after-reckonings with them; at my hand shalt thou require it. I will rather choose to suffer thy wrath than they should suffer it: upon me, my Father, upon me be all their debt.
Father. But, my Son, if thou undertake for them, thou must reckon to pay the last mite, expect no abatements; if I spare them, I will not spare thee.
Son. Content, Father, let it be so; charge it all upon me, I am able to discharge it: and though it prove a kind of undoing to me, though it impoverish all my riches, empty all my treasures, (for so indeed it did,
Use 7. Lastly, How greatly are we all concerned, to make it sure to ourselves, that we are of this number which the Father and the Son agreed for before the world was; that we were comprehended in Christ’s engagement and compact with the Father?
Obj. Yea, but you will say, who can know that, there were no witnesses to that agreement.
Sol. Yes, We may know, without ascending into heaven, or prying into unrevealed secrets, that our names were in that covenant, if, (1.) You are believers indeed; for all such the Father then gave to Christ,
For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
You have heard of the gracious purpose and design of God, to recover poor sinners to himself by Jesus Christ, and how this design of love was laid and contrived in the covenant of redemption, whereof we last spake.
Now, according to the terms of that covenant, you shall hear from this scripture, how that design was by one degree advanced towards its accomplishment, in God’s actual giving or parting with his own Son far us: “God so loved the world, that he gave,” &c.
The whole precedent context is spent in discovering the nature and necessity of regeneration, and the necessity thereof is in this text urged and inferred from the peculiar respect and eye God had upon believers, in giving Christ for them; they only reaping all the special and saving benefits and advantages of that gift: “God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish.”
In the words are to be considered,
1. The original spring or fountain of our best mercies, the love of God. The love of God is, either benevolent, beneficent, or complacential. His benevolent love, is nothing else but his desire and purpose of saving, and doing us good; so his purpose and grace to Jacob is called love,
The love of beneficence, is that which this scripture speaks of; out of this fountain Christ flowed to us, and both ran into that of complacency, for therefore he both purposed and actually bestowed Christ on us, that he might everlastingly delight in beholding the glory and praise of all this reflected on himself, by his redeemed ones. This then is the fountain of our mercies.
2. The mercy flowing out of this fountain, and that is Christ; The mercy, as he is emphatically called,
3. The objects of this love, or the persons to whom the eternal Lord delivered Christ, and that is the [world.] This must respect the elect of God in the world, such as do, or shall actually believe, as it is exegetically expressed in the next words, “That whosoever believes in him should not perish:” Those whom he calls the world in that, he stiles believers in this expression; and the word [world] is put to signify the elect, because they are scattered through all parts, and are among all ranks of men in the world; these are the objects of this love; it is not angels, but men, that were so loved; he is called “filantropos”, a Lover, a Friend of Men, but never “filangelos” or “filokisos”, the Lover or Friend of Angels, or creatures of another species.
4. The manner in which this never-enough celebrated mercy flows to us, from the fountain of divine love, and that is most freely and spontaneously. He gave, not he sold, or barely parted from, but gave. Nor yet does the Father’s giving imply Christ to be merely passive; for as the Father is here said to give him, so the apostle tells us,
Doct. That the gift of Christ is the highest and fullest
manifestation of the love of God to sinners, that ever was made
from eternity to them.
How is this gift of God to sinners signalised in that place of the apostle,
The method into which I will cast this precious point, shall be this: (1.) To show how Jesus Christ was given by the Father. (2.) How that gift is the fullest and richest manifestation of the love of God that was ever made to the world. (3.) And then draw forth the uses of it.
1. How was Jesus Christ given by the Father, and what is implied therein.
You are not so to understand it, as though God parted with his interest and property in his Son, when he is said to give him; he was as much his own as ever. When men give, they transfer property to another; but when God had given him, he was, I say, still as much his own as ever: but this giving of Christ implies,
(1.) His designation and appointment unto death for us; for so you read, that it was done “according to the determinate counsel of God,”
(2.) His giving Christ, implies a parting with him, or setting him (as the French has it) at some distance from himself for a time. There was a kind of parting betwixt the Father and the Son, when he came to tabernacle in our flesh: so he expresseth it,
(3.) God’s giving of Christ, implies his delivering him into the hands of justice to be punished; even as condemned persons are, lay sentence of law, given or delivered into the hands of executioners. So
(4.) God’s giving of Christ, implies his application of him, with all the purchase of his blood, and settling, all this upon us, as an inheritance and portion,
2. How this gift of Christ was the highest, and fullest manifestation of the love of God, that ever the world saw: and this will be evidenced by the following particulars:
(1.) If you consider how near and dear Jesus Christ was to the Father; he was his Son, “his only Son,” saith the text; the Son of his love, the darling of his Soul: His other Self, yea, one with himself; the express image of his person; the brightness of his Father’s Glory: In parting with him, he parted with his own heart, with his very bowels, as I may say. “Yet to us a Son is given,”
(2.) Let it be considered, To what he gave him, even to death, and that of the cross; to be made a curse for us; to be the scorn and contempt of men; to the most unparalleled sufferings that ever were inflicted or borne by any. It melts our bowels, it breaks our heart, to behold our children striving in the pangs of death: but the Lord beheld his Son struggling under agonies that never any felt before him. He saw him falling to the ground, grovelling in the dust,
sweating blood, and amidst those agonies turning himself to his Father, and, with a heart rending cry, beseeching him, “Father, if it be possible, let this cup pass,”
(3.) It is a special consideration to enhance the love of God in giving Christ, that in giving him he gave the richest jewel in his cabinet; a mercy of the greatest worth, and most inestimable value, Heaven itself is not so valuable and precious as Christ is: He is the better half of heaven; and so the saints account him,
Now, for God to bestow the mercy of mercies, the most precious thing in heaven or earth, upon poor sinners; and, as great, as lovely, as excellent as his Son was, yet not to account him too good to bestow upon us, what manner of love is this!
(4.) Once more, let it be considered on whom the Lord bestowed his Son: upon angels? No, but upon men. Upon man his friend? No, but upon his enemies. This is love; and on this consideration the apostle lays a mighty weight, in
(5.) Lastly, Let us consider how freely this gift came from him: It was not wrested out of his hand by our importunity; for we as little desired as deserved it: It was surprising, preventing, eternal love, that delivered him to us: “Not that we loved him, but he first loved us,”
Next we shall apply this, in some practical corollaries.
Corollary 1. Learn hence, The exceeding preciousness of souls, and at what a high rate God values them that he will give his Son, his only Son out of his bosom, as a ransom for them. Surely this speaks their preciousness: God would not have parted with such a Son for small matters: all the world could not redeem them; gold and silver could not be their ransom; so speaks the apostle,
Corollary 2. If God has given his own Son for the world, then it follows, that those for whom God gave his own Son, may warrantably expect any other temporal mercies from him. This is the apostle’s inference,
To make out the grounds of this comfortable deduction, let these four things be pondered, and duly weighed in your thoughts. (1.) No other mercy you need or desire, is, or can be so dear to God, as Jesus Christ is: he never laid any other thing in his bosom as he did his Son. As for the world, and the comforts of it, it is the dust of his feet, he values it not; as you see by his providential disposals of it; having given it to the worst of men. “All the Turkish
empire,” saith Luther, “as great and glorious as it is, is but a crumb which the master of the family throws to the dogs.” Think upon any other outward enjoyment that is valuable in your eyes, and there is not so much comparison betwixt it and Christ, in the esteem of God, as is betwixt your dear children and the lumber of your houses, in your esteem. If then God has parted so freely from that which was infinitely dearer to him than these; how shall he deny these, when they may promote his
glory, and your good? (2.) As Jesus Christ was nearer the heart of God than all these; so Christ is, in himself, much greater and more excellent than all of them: Ten thousand worlds, and the glory of them all, is but the dust of the balance, if weighed with Christ. These things are but poor creatures, but he is over all, God blessed for ever,
Corollary 3. If the greatest love has been manifested in giving Christ to the world, then it follows, that the greatest evil and wickedness is manifested in despising, slighting, and rejecting Christ. It is sad to abuse the love of God manifested in the lowest gift of providence; but, to slight the richest discoveries of it, even in that peerless gift, wherein God commends his love in the most taking and astonishing manner; this is sin with a witness. Blush, O heavens, and be astonished, O earth; yea, be ye horribly afraid! No guilt like this. The most flagitious wretches among the barbarous nations are innocent, in comparison of these. But, are there any such in the world? Dare any slight this gift of God? Indeed, if men’s words might be taken, there are few or none that dare do so; but if their lives and practices may be believed, this, this is the sin of the far greater part of the christianised world. Witness the lamentable stupidity and supineness; witness the contempt of the gospel; witness the hatred and persecution of his image, laws and people. What is the language of all this, but a vile esteem of Jesus Christ?
And now, let me a little expostulate with those ungrateful souls, that trample under foot the Son of God, that value not this love that gave him forth. What is that mercy which you so condemn and undervalue? is it so vile and cheap a thing as your entertainment speaks it to be? Is it indeed worth no more than this in your eyes? Surely you will not be long of that opinion! Will you be of that mind, think on, when death and judgement shall have thoroughly awakened
you! Oh, no: Then a thousand worlds for a Christ! as it is storied of our crooked-backed Richard, when he lost the field, and was in great danger by his enemies that pressed upon him; Oh now, (said he) a kingdom for a horse! Or think we, that any beside you in the world are of your mind? you are deceived, if you think so, “To them that believe he is precious,” through all the world,
And suppose what thou imagines: What are twenty or forty years when they are past? yea, what are a thousand years to vast eternity? Go trifle away a few days more, sleep out a few nights more, and then lie down in the dust; it will not be long ere the trump of God shall awaken thee, and thine eyes shall behold Jesus coming in the clouds of heaven, and then you will know the price of this sin. Oh, therefore, if there be any sense of eternity upon you, any pity or love for yourselves in you; if you have any concernments more than the beasts that perish, despise not your own offered mercies, slight not the richest gift that ever was yet opened to the world; and a sweeter cannot be opened to all eternity,
And the Word was made flesh, and dwelt among us, &c.
You have heard the covenant of redemption opened. The work therein propounded by the Father, and consented to by the Son, is such as infinitely exceeds the power of any mere creature to perform. He that undertakes to satisfy God, by obedience for man’s sin, must himself be God; and he that performs such a perfect obedience, by doing, and suffering all that the law required, in our room, must be man. These two natures must be united in one person, else there could not be a concourse or co-operation of either nature in his mediatory works. How these natures are united, in the wonderful person of our Emmanuel, is the first part of the great mystery of godliness: a subject studied and adored by angels! and the mystery thereof is wrapped up in this text. Wherein we have,
First, The incarnation of the Son of God plainly asserted.
Secondly, That assertion strongly confirmed.
(1.) In the assertion we have three parts.
1. The Person assuming, “ho Logos”, the Word, i. e. the second Person or Subsistent in the most glorious Godhead, called the Word, either because he is the scope or principal matter, both of the prophetical and promissory word; or because he expounds and reveals the mind and will of God to men, as verse 18. The only begotten Son which is in the bosom of the Father, he has declared or expounded him.
2. The nature assumed, “sarks”, Flesh, i. e. the entire human nature, consisting of a true human soul and body. For so this word “sarks”, in
3. The assumption itself, “egeneto”, he was made; not fuit, he was, (as Socinus would render it, designing thereby to overthrow the existence of Christ’s glorified body now in heaven) but factus est, it was made, i. e. he took or assumed the true human nature (called flesh, for the reason before rendered) into the unity of his divine person, with all its integral parts and essential properties; and so was made, or became a true and real man, by that assumption.
The apostle speaking; of the same act,
(2.) This assertion [“that the word was made flesh,”] is strongly confirmed. He “dwelt among us,” and we saw his glory. This was no phantasm, but a most real and indubitable thing. For, “eskenosen en hemin”, pitched his tent, or tabernacled with us. And we are eye-witnesses of it. Parallel to that,
Doct. That Jesus Christ did really assume the true and perfect
nature of man, into a personal unions with his divine nature,
and still remains true God, and true man, in one person for
ever.
The proposition contains one of the deepest mysteries of godliness,
First, The nature of this union. There are three illustrious and dazzling unions in scripture: that of three persons in one God, Essentially. That of two distinct natures, and persons; by one spirit Mystically: and this of two distinct natures in one person, Hypostatically. This is my task to open at this time: and, for the more distinct and perspicuous management thereof, I shall speak to it both negatively and positively.
1. Negatively. Think not when Christ assumed our nature, that it was united consubstantially, so as the three persons in the Godhead are united among themselves. They all have but one and the same nature and will; but in Christ are two distinct natures and wills, though but one person.
2. Nor yet that they are limited Physically, as soul and body are united in one person; for death actually dissolves that; but this is indissoluble. So that when his soul expired, and his body was interred, both soul and body were still united to the second person as much as ever.
3. Nor yet is it such a mystical union, as is between Christ and believers. Indeed that is a glorious union; but though believers are said to be in Christ, and Christ in them, yet they are not one person with him. They are not christed into Christ, or godded into God, as blasphemous Familists speak.
Secondly, Positively. But this assumption of which I speak, is that whereby the second Person in the Godhead did take the human nature into a personal union with himself, by virtue whereof the manhood subsists in the second person, yet without confusion, both making but one person, “Theanthropos”, or Immanuel, God with us.
So that though we truly ascribe a two-fold nature to Christ, yet not a double person; for the human nature of Christ never subsisted separately and distinctly, by any personal subsistence of its own, as it does in all other men, but from the first moment of conception, subsisted in union with the second person.
To explicate this mystery more particularly, let it be considered;
First, The human nature was united to the second person miraculously and extraordinarily, being supernaturally framed in the womb of the Virgin, by the overshadowing power of the Highest,
Secondly, As it was produced miraculously, so it was assumed integrally; that is to say, Christ took a complete and perfect human soul and body, with all and every faculty and member pertaining to it. And this was necessary (as both Austin and Fulgentius have well observed) that thereby he might heal the whole nature of that leprosy of sin, which has seized and infected every member and faculty. “Panta anelaben hina panta hagiaze”. “He assumed all, to sanctify all;” as Damascen expresseth it. He designed a perfect recovery, by sanctifying us wholly in soul, body, and spirit; and therefore assumed the whole in order to it.
Thirdly, He assumed our nature, as with all its integral parts, so with all its sinless infirmities. And therefore it is said of him,
Fourthly, The human nature is so united with the divine, as that each nature still retains its own essential properties distinct. And this distinction is not, nor can be lost by that union. So that the two understandings, wills, powers &c. viz. The divine and human are not confounded; but a line of distinction runs betwixt them still in this wonderful person. It was the heresy of the Eutychians, condemned by the council of Chalcedon, to affirm, that there was no distinction betwixt the two natures in Christ. Against whom that council determined, that they were united “asunochutos”, without any immutation or confusion.
Fifthly, The union of the two natures in Christ, as an inseparable union; so that from the first moment thereof, there never was, nor to eternity shall be, any separation of them.
Doubt. If you ask how the union remained betwixt them, when Christ’s human soul and body were separated from each other upon the cross? Is not death the dissolution of the union betwixt soul and body?
Resolution. True, the natural union betwixt his soul and body was dissolved by death for a time, but this hypostatical union remained even then as entire and firm as ever: for, though his soul and body were divided from each other, yet neither of them from the divine nature. Divines assist our conception of this mystery, by an apt illustration. A man that holds in his hand a sword sheathed, when he pleaseth, draws forth the sword; but still holds that in one hand, and the sheath in the other, and then sheaths it again, still holding it in his hand: so when Christ died, his soul and body retained their union with the divine nature, though not (during, that space) one with another.
And thus you are to form and regulate your conceptions of this great mystery. Some adumbrations and imperfect similitudes of it may be found in nature. Among which some commend that union which the soul and body have with each other; they are of different natures, yet both make one individual man. Others find fault with this, because both these united make but one complete human nature; whereas, in Christ’s person, there are two natures, and commend to us a more perfect emblem, viz., That of the Cyon and the tree or stock, which have two natures, yet make but one tree. But then we must remember that the Cyon wants a root of its own, which is an integral part, but Christ assumed our nature integrally. This defect is by others supplied in the Misletoe and the Oak, which have different natures; and the Misletoe subsists in union with the Oak, still retaining the difference of nature; and though making but one tree, yet bears different fruits. And so much to the first thing, namely, the nature of this union.
Secondly, For the effects, or immediate results of this marvellous union, let these three be well considered.
1. The two natures being thus united in the person of the Mediator, by virtue whereof the properties of each nature are attributed, and do truly agree in the whole person; so that it is proper to say, the Lord of glory was crucified,
Yet we do not believe that one nature does transfuse or impart its properties to the other, or that it is proper to say the divine nature suffered, bled, or died; or the human is omniscient, omnipotent, omnipresent; but that the properties of both natures, are so ascribed to the person, that it is proper to affirm any of them of him in the concrete, though not abstractly. The right understanding at this would greatly assist, in teaching the true sense of the forenamed, and many other dark passages in the scriptures.
2. Another fruit of this hypostatical union, is the singular advancement of the human nature in Christ, far beyond and above what it is; capable of in any other person, it being hereby replenished and filled with an unparalleled measure of divine graces and excellencies; in which respect he is said to be “anointed above, or before his fellows,”
3. Hence, in the last place, follows, as another excellent fruit of this union, The concourse and co-operation of each nature to his mediatory works; for in them he acts according to both natures: the human nature doing what is human, viz. suffering, sweating, bleeding, dying; and his divine nature stamping all these with infinite value; and so both sweetly concur unto one glorious work and design of mediation. Papists generally deny that he performs any of these
mediatory works as God, but only as man; but how boldly do they therein contradict these plain scriptures? See
Thirdly, The last thing to be opened is the grounds and reasons of this assumption. And we may say, touching that, (1.) That the human nature was not assumed to any intrinsical perfection of the Godhead, not to make that human nature itself perfect. The divine did not assume the human nature necessarily, but voluntarily; not out of indigence, but bounty; not because it was to be perfected by it, but to perfect it, by causing it to lie as a pipe, to the infinite
all filling fountain of grace and glory, of which it is the great receptacle. And so, consequently, to qualify and prepare him for a full discharge of his mediatorship, in the offices of our Prophet, Priest, and King. Had he not this double nature in the unity of his person, he could not have been our Prophet: For, as God, he knows the mind and will of God,
As Priest, had he not been man, he could have shed no blood; and if not God, it had been no adequate value for us,
As King, had he not been man, he had been an heterogeneous, and so no fit head for us. And if not God, he could neither rule nor defend his body the Church.
These then were the designs and ends of that assumption.
Use 1. Let all Christians rightly inform their minds in this truth of so great concernment in religion, and hold it fast against all subtle adversaries, that could wrest it from them. The learned Hooker observes, that the dividing of Christ’s person, which is but one, and the confounding of his natures, which are two, has been the occasion of those errors, which have so greatly disturbed the peace of the church. The Arians denied his deity, levelling him with other mere men. The Apollinarians maimed his humanity. The Sabellians affirmed, that the Father and Holy Ghost were incarnated as well as the Son; and were forced, upon that absurdity, by another error, viz. denying the three distinct persons in the Godhead, and affirming they were but three names. The Eutychians confounded both natures in Christ, denying any distinction of them. The Seleusians affirmed, that he unclothed himself of his humanity when he ascended, and has no human body in heaven. The Nestorians so rent the two names of Christ asunder, as to make two distinct persons of them.
But ye (beloved) have not so learned Christ. Ye know he is, (1.) True and very God; (2.) True and very man; that, (3.) these two natures make but one person, being united inseparately; (4.) that they are not confounded or swallowed up one in another, but remain still distinct in the person of Christ. Hold ye the sound words which cannot be condemned. Great things hang upon all these truths. O suffer not a stone to be loosed out of the foundation.
Use 2. Adore the love of the Father, and the Son, who bid so high for your souls, and at this rate were contented you should be recovered.
1. The love of the Father is herein admirably conspicuous, who so vehemently willed our salvation, that he was content to degrade the darling of his soul to so vile and contemptible a state, which was, upon the matter, an undoing to him, in point of reputation; as the apostle intimates,
2. And how astonishing is the love of Christ, that would make such a stoop as this to exalt us! Oh, it is ravishing to think, he should pass by a more excellent and noble species of creatures, refusing the angelic nature,
Use 3. And here infinite wisdom has also left a famous and everlasting mark of itself; which invites, yea, even chains the eyes of angels and men to itself. Had there been a general council of angels, to advise upon a way of recovering poor sinners, they would all have been in an everlasting demur and loss about it. It could not have entered their thoughts, (though they are intelligencers, and more sagacious creatures) that ever mercy, pardon, and grace, should
find such a way as this to issue forth from the heart of God to the hearts of sinners. Oh, how wisely is the method of our recovery laid! So that Christ may be well called, “the power and wisdom of God,”
Use 4. Hence also we infer the incomparable sweetness of the Christian religion, that shows poor sinners such a fair foundation to rest their trembling consciences upon. While poor distressed souls look to themselves, they are perpetually puzzled. That is the cry of a distressed natural conscience,
Use 5. Of how great concernment is it, that Christ should have union with our particular persons, as well as with our common nature? For by this union with our nature alone, never any man was, or can be saved. Yea, let me add, that this union with our natures, is utterly in vain to you, and will do you no good, except he have union with your persons by faith also. It is indeed infinite mercy, that God is come so near you, as to dwell in your flesh; and that he has fixed upon such an excellent method to save poor sinners. And has he done all this? is he indeed come home, even to your own doors, to seek peace? does he vail his unsupportable glory under flesh, that he might treat the more familiarly? and yet do you refuse him, and shut your hearts against him? Then hear one word, and let thine ears tingle at the sound of it: Thy sin is hereby aggravated beyond the sin of devils, who never sinned against a mediator in their own nature; who never despised, or refused, because indeed, they were never offered terms of mercy, as you are.
And I doubt not but the devils themselves, who now tempt you to reject, will, to all eternity, upbraid your folly for rejecting this great salvation, which in this excellent way is brought down, even to your own doors.
Use 6. If Jesus Christ has assumed our nature, then he is sensibly touched with the infirmities that attend it, and so has pity and compassion for us, under all our burdens. And indeed this was one end of his assuming it, that he might be able to have compassion on us, as you read,
Use 7. Hence we see, to what a height God intends to build up the happiness of man, in that he has laid the foundation thereof so deep, in the incarnation of his own Son.
They that intend to build high, use to lay the foundation low. The happiness and glory of our bodies, as well as souls, are founded in Christ’s taking our flesh upon him: for, therein, as in a model or pattern, God intended to show what in time he resolves to make of our bodies; for he will “metaschematidzein”, transform our vile bodies, and make them one day conformable to the glorious body of Jesus Christ,
Use 8. Lastly, How wonderful a comfort is it, that he who dwells in our flesh is God? What joy may not a poor believer make out of this? what comfort one made out of it, I will give you in his own words, “I see it a work of God, (saith he) that experiences are all lost, when summonses of improbation, to prove our charters of Christ to be counterfeit, are raised against poor souls in their heavy trials. But let me be a sinner, and worse than the chief of sinners, yea, a guilty devil, I am sure my well-beloved is God, and my Christ is God. And when I say my Christ is God, I have said all things, I can say no more. I would I could build as much on this, My Christ is God, as it would bear: I might lay all the world upon it.”
God and man in one person! Oh! thrice happy conjunction! As man, he is full of experimental sense of our infirmities, wants, and burdens; and, as God, he can support and supply them all. The aspect of faith upon this wonderful Person, how relieving, how reviving, how abundantly satisfying is it? God will never divorce the believing soul, and its comfort, after he has married our nature to his own Son, by the hypostatical, and our persons also, by the blessed mystical union.
For him hath God the Father sealed.
You have heard Christ’s compact, or agreement with the Father, in the covenant of redemption; as also what the Father did, in pursuance of the ends thereof, in giving his Son out of his bosom, &c. Also what the Son has done towards it, in assuming flesh. But though the glorious work be thus far advanced, yet all he should act in that assumed body, had been invalid and vain, without a due call, and commission from the Father, so to do: which is the import of the words now before you.
This scripture is a part of Christ’s excellent reply to a self- ended generation, who followed him, not for any spiritual excellencies that they saw in him, or soul-advantages they expected by him, but for bread. Instead of making his service their treat and drink, they only served him, that they might eat and drink. Self is a thing may creep into the best hearts and actions; but it only predominates in the hypocrite. These people had sought Christ from place to place, and having at last found him, they salute him with an impertinent compliment, “Rabbi, whence camest thou hither?” verse 25. Christ’s reply is partly dissuasive, and partly directive. He dissuades them from putting the secondary and subordinate, in the place of the principal and ultimate end; not to prefer their bodies to their souls, their fleshly accommodations to the glory of God. “Labour not for the meat that perisheth.” Wherein he does not take them off from their lawful labours and callings; but he dissuades them, first, from minding those things too intently: and, secondly, he dissuades then from that odious sin of making religion but a pretence for the belly.
And it is partly directive, and that in the main end and business of life. “But labour for that meat which endureth to eternal life;” to get bread for your souls to live eternally by. And, that he might engage their diligence in seeking it to purpose, he shows them not only where they may have it, [“which the Son of man shall give you”] but also how they may be fully satisfied, that he has it for them, in the clause I have pitched on; “For him has God the Father sealed.”
In these words are three parts observable.
1. The Person sealing or investing Christ with authority and power; which is said to be God the Father. Though all the persons in the Godhead are equal in nature, dignity and power, yet in their operation there is an order observed among them; the Father sends the Son, the Son is sent by the Father, the Holy Ghost is sent by both.
2. The subject in which God the Father lodges this authority, [Him] that is, the Son of man. Jesus Christ, he is the “proton dektikon” the first receptacle of it, and he must here be understood exclusively. God the Father has so sealed him, as he never sealed any other before him, or that shall arise after him. No name is given in heaven, or earth, but this name by which we are saved,
3. Here is farther observable, the way and manner of the Father’s delegating and committing this authority to Christ; and that is, by sealing him. Where we have both a metonymy, the symbol of authority being put for the authority itself, and a metaphor, sealing, which is a human act, for the ratifying and confirming an instrument, or grant, being here applied to God. Like as princes, by sealed credentials, confirm the authority of those that are sent by them; as the Dutch Annotators well express the meaning of it. Hence we note,
Doct. That Jesus Christ did not of himself undertake the work of our redemption, but was solemnly sealed unto that work by God the Father.
When I say, he did not of himself undertake this work, I mean not that he was unwilling to go about it, for his heart was as fully and ardently engaged in it, as the Father’s was: so he tells us,
And, to preserve a clear method in the explication of this great truth, into which your faith and comfort is resolved, I shall,
First, Show what was the work and office to which the Father sealed him.
Secondly, What his sealing to this work does imply.
Thirdly, How, and by what acts, the Father sealed him to it.
Fourthly, Why it was necessary that he should be thus sealed and authorised by his Father; and then improve it in its proper uses.
First, What was that office, or work, to which his Father sealed him? I answer, more generally, he was sealed to the whole work of mediation for us, thereby to recover and save all the elect, whom the Father had given him; so
1. God sealed him a commission to preach the glad tidings of salvation to sinners. This commission Christ opened and read in the audience of the people,
2. He also sealed him to the priesthood, and that the most excellent; authorising him to execute both the parts of it, viz. oblatory and intercessory. He called him to offer up himself a sacrifice for us. “I have power (saith he) to lay down my life, this commandment have I received of my Father,”
3. He called him to his regal office; he was set upon the highest throne of authority by his Father’s commission, as it is,
Secondly, What does the Father’s scaling of Christ to this work and office imply? There are divers things implied in it: As,
1. The validity and efficacy of all his mediatory acts. For, by virtue of this his sealing whatever he did was fully ratified. And in this very thing lies much of a believer’s comfort and security, forasmuch as all acts done without commission and authority (how great, or able soever the person that does them is, yet) are in themselves null and void. But what is done by commission and authority, is authentic, and most allowable among men. Had Christ come from heaven, and entered upon his mediatory work without a due call, our faith had been stumbled at the very threshold; but this greatly satisfies.
2. It imports the great obligation lying upon Jesus Christ to be faithful in the work he was sealed to: for, the Father, in this commission, devolves a great trust upon him, and relies upon him for his most faithful discharge thereof. And, indeed, upon this very account Christ reckons himself specially obliged to pursue the Father’s design and end,
3. It imports Christ’s complete qualification, or instrumental fitness to serve the Father’s design and end of our recovery. Had not God known him to be every way fit, and qualified for the work, he would never have sealed him a commission for it. Men may, but God will not seal an unfit, or incapable person, for his work. And, indeed, whatever is desirable in a servant, was eminently found in Christ: for faithfulness, none like him. Moses indeed was faithful to a
pin, but still as a servant: but Christ as a Son,
4. It implies Christ’s sole authority in the church, to appoint and enjoin what he pleaseth; and this is his peculiar prerogative. For, the commission God sealed him in the text, is a single, not a joint commission; he has sealed him, and none beside him. Indeed there were some that pretended a call and commission from God; but all that were before him were thieves and robbers, that came not in at the door, as he did,
Thirdly, Let us enquire how God the Father sealed Jesus Christ to this work, and we shall find that he was sealed by four acts of the Father.
1. By solemn designation to this work. He singled him out and set him apart for it: and therefore the prophet Isaiah, chap. 42: 1. calls him God’s elect. And the apostle Peter,
2. He was sealed, not only by solemn designation, but also supereminent and unparalleled sanctification. He was anointed, as well as appointed to it. The Lord filled him with the Spirit, and that without measure, to qualify him for this service. So
3. Christ was sealed by the Father’s immediate testimony from heaven, whereby he was declared to be the person whom the Father had solemnly designed and appointed to his work. And God gave this extraordinary testimony of him at two remarkable seasons, the one was just at his entrance on his public ministry,
4. Christ was sealed by the Father, in all those extraordinary miraculous works wrought by him, in which the Father gave yet more full and convincing testimonies to the world, that this was he whom he had appointed to be our Mediator. These were convictive to the world, that God had sent him, and that his doctrine was of God. “God anointed Jesus of Nazareth with the Holy Ghost and power, who went about doing good, and healing all that were oppressed of the devil;
for God was with him,”
Fourthly and lastly, We will enquire why it was necessary Christ should be sealed by his Father to this work: and there are these three weighty reasons for it.
1. Else he had not corresponded with the types which prefigured him, and in him it was necessary that they should be all accomplished. You know, under the Law, the kings and high priests had their inaugurations by solemn unctions; in all which this consecration, or sealing of Christ to his work, was shadowed out: and therefore you shall find,
2. Moreover, here the hearts of believers are the more engaged to love the Father, inasmuch as it appears hereby that the Father’s love, and good will to them, was the original and spring of their redemption. For had not the Father sealed him such a commission, he had not come; but now he comes in the Father’s name, and in the Father’s love, as well as his name; and so all men are bound to ascribe equal glory and honour to them both, as it is,
3. And especially Christ would not come without a commission, because, else you had no ground for your faith in him. How should we have been satisfied that this is indeed the true Messiah, except he had opened his commission to the world, and shewed his Father’s seal annexed to it? If he had come without his credentials from heaven, and only told the world that God had sent him, and that they must take his bare word for it, who could have rested his faith on that
testimony? And that is the true meaning of that place,
Inf. 1. Hence we infer the unreasonableness of infidelity, and how little rejecters of Christ can have to pretend for their so doing. You see he has opened his commission in the gospel, shown the world his Father’s hand and seal to it, given as ample satisfaction as reason itself could desire, or expect; yet even his own received him not;
Inf 2. If Christ was sealed to his work by his Father, then how great is the sin of those that reject and despise such as are sent and sealed by Jesus Christ? For look, as he came to us in his Father’s name, so he has sent forth, by the same authority, ministers in his name; and as he acts in his Father’s, so they in his, authority. “As thou hast sent me into the world, even so have I also sent them into the world,”
Inf. 3. Hence also we infer, how great an evil it is to intrude into the office of the ministry without a due call. It is more than Christ himself would do; he glorified not himself: the honours and advantages attending that office, have invited many, to run before they were sent. But surely this is an insufferable violation of Christ’s order. Our age has abounded with as many church-levellers as state-levellers. I wish the ministers of Christ might at last see and consider, what they were once warned of by a faithful watchman: ‘I believe (saith he) God has permitted so many to intrude into the ministers’ calling, because ministers have too much meddled with, and intruded into other men’s callings.’
Inf. 4. Hence be convinced of the great efficacy that is in all gospel ordinances duly administered: For Christ having received full commission from his Father, and by virtue thereof having instituted and appointed these ordinances in the church, all the power in heaven is engaged to make them good, to back and second them, to confirm and ratify them. Hence, in the censures of the church, you have that great expression,
Inf. 5. Again, here you have another call to admire the grace and love, both of the Father and Son to your souls: It is not lawful to compare them, but it is duty to admire them. Was it not wonderful grace in the Father to seal a commission for the death of his Son, for the humbling him as low as hell, and in that method to save you, when you might have expected he should have sealed your Mittimus for hell, rather than a commission for your salvation? He might rather have set his irreversible seal to the sentence of your damnation, than to a commission for his Son’s humiliation for you. And no less is the love of Christ to be wondered at, that would accept such a commission, as this for us, and receive this seal, understanding fully (as he did) what were the contents of that commission, that the Father delivered him thus sealed, and knowing that there could be no reversing of it afterwards.
O then, love the Lord Jesus, all ye his saints, for still you see more and more of his love breaking out upon you. I commend to you a sealed Saviour this day; O that every one that reads these lines might, in a pang of love, cry out with the enamoured spouse,
Inf. 6. Once more; Has God sealed Christ for you? Then draw forth the comfort of his sealing for you, and be restless till ye also be sealed by him.
1. Draw out the comfort of Christ’s sealing for you. Remember that hereby God stands engaged, even by his own seal, to allow and confirm whatever Christ has done in the business of our salvation. And on this ground you may thus plead with God: Lord, thou hast sealed Christ to this office, and therefore I depend upon it, that thou allowest all that he has done, and all that he has suffered for me, and wilt make good all that he has promised me. If men will not deny their own seals, much less wilt thou.
2. Get your interest in Christ sealed to you by the Spirit, else you cannot have the comfort of Christ’s being sealed for you. Now the Spirit seals two ways, Objectively and Effectually; the first is by working those graces in us, which are the conditions of the promises: the latter is by shining upon his own work, and helping the soul to discern it, which follows the other, both in order of nature, and of time. And these sealings of the Spirit are to be
distinguished, both ex parte subjecti, or the quality of the person sealed, which always is a believer,
And for their sakes I sanctify myself.
Jesus Christ being fitted with a body, and authorised by a commission, now actually devotes, and sets himself apart to his work. In the former sermon you heard what the Father did; in this you shall hear what the Son has done towards the farther advancement of that glorious design of our salvation: He sanctified himself for our sakes. Wherein observe, (1.) Christ’s sanctifying of himself. (2.) The end or design of his so doing.
1. You have Christ’s sanctifying of himself. The word “hagiadzo” is not here to be understood for the cleansing, purifying, or making holy that which was before unclean and unholy, either in a moral sense, as we are cleansed from sin by sanctification; or in a ceremonial sense, as persons and things were sanctified under the law; though here is a plain allusion to those legal rites; But Christ’s sanctifying himself, imports, (1.) His separation, or setting apart
to be an oblation or sacrifice. So Beza, nempe ut sacerdos et victima, as the priest and sacrifice. I sanctify myself, imports, (2.) His consecration, or dedication of himself to this holy use and service. So the Dutch Annotations, I sanctify myself, (i. e.) I give up myself for a holy sacrifice. And so our English Annotations, I sanctify, (i. e.) I consecrate and voluntarily offer myself a holy and unblemished sacrifice to thee for their redemption. And thus under the Law, when any day,
person, or vessel, was consecrated and dedicated to the Lord, it was so entirely for his use and service, that to use it afterward in any common service, was to profane and pollute it, as you see
2. The end of his so sanctifying himself [for their sakes, and that they might be sanctified, where you have the Finis cujus, the end for whom, for their (i. e.) for the elect’s sake, for them whom thou gavest me; and the Finis cui, the end for which, that they might be sanctified. Where you also see that the death of Christ wholly respects us; he offered not for himself as other priests did, but for us, that we may be sanctified. Christ is so in love with holiness, that at the price of his blood he will buy it for us. Hence the observation is;
Doct. That Jesus Christ did dedicate, and wholly set himself
apart to the work of a Mediator, for the elect’s sake.
This point is a glass, wherein the eye of your faith may see Jesus Christ preparing himself to be offered up to God for us, fitting himself to die. And to keep a clear method, I shall open these two things, in the doctrinal part; First, what his sanctifying himself implies: Secondly, How it respects us.
First, What is implied in this phrase, “I sanctify myself”. And there are seven things carried in it.
1. This phrase “I sanctify myself” implies the personal union of the two natures in Christ; for what is that which he here calls himself, but the same that was consecrated to be a sacrifice, even his human nature? This was the sacrifice. And this also was himself: So the apostle speaks,
2. This sanctifying, or consecrating himself to be a sacrifice for us, implies, the greatness and dreadfulness of that breach which sin made between God and us. You see no less a sacrifice than Christ himself must be sanctified to make atonement. Judge of the greatness of the wound by the breadth of the plaister. “Sacrifice and offering, and burnt-offering for sin, thou wouldest not; but a body hast thou prepared me,”
3. This his sanctifying Himself, implies his free and voluntary undertaking of the work. It is not, I am sanctified, as if he had been merely passive in it, as the lambs that typed him out were, when pluckt from the fold, but it is an active verb he useth here, I sanctify myself; he would have none think that he died out of a necessity of compulsion, but out of choice: therefore he is solid to “offer up himself to God”,
4. His sanctifying himself implies his pure and perfect holiness, that he had no spot or blemish in him. Those beasts that prefigured him, were to be without blemish, and none else were consecrated to that service. So, and more than so, it behaved Christ to be,
5. His sanctifying himself for our sakes, speaks the strength of his love, and largeness of his heart to poor sinners, thus to set himself wholly and entirely apart for us: so that what he did and suffered, must all of it have a respect and relation to us. He did not (when consecrated for us) live a moment, do an act, or speak a word, but it had some tendency to promote the great design of our salvation. He was only and wholly, and always doing your work, when
consecrated for your sakes. His incarnation respects you;
6. His sanctifying himself for us plainly speaks the vicegerency of his death, that it was in our room or stead. When the priest consecrated the sacrifice, it was set apart for the people. So it is said of the scapegoat; “And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away
by the hand of a fit man into the wilderness,”
7. His sanctifying himself, imparts the extraordinariness of his person: for it speaks him to be both Priest, Sacrifice, and altar, all in one: a thing unheard of in the world before. So that this name might well be called Wonderful. I sanctify myself: I sanctify, according to both natures; myself, i. e. my human nature, which was the sacrifice upon the altar of my divine nature; for it is the altar that sanctifies the gift. As the three offices never met in one person before, so these three things never met in one priest before. The priests indeed consecrated the bodies of beasts for sacrifices, but never offered up their own souls and bodies as a whole burnt offering, as Christ did. And thus you have the import of this phrase, I sanctify myself for their sakes.
Secondly, I shall show you briefly the habitude and respect that all this has to us; for unto us the scriptures every where refer it. So in
1. Let it be considered, that he was not offered up to God for his own sins for he was most holy.
2. It is not to be forgotten here, that the scriptures frequently call the death of Christ a price,
3. Either the death of Christ must relate to believers, or else he must die in vain. As for the angels, those that stood in their integrity needed no sacrifice, and those that fell, are totally excluded from any benefit by it: he is not a Mediator for them. And among men that have need of it, unbelievers have no share in it, they reject it; such have no part in it. If then he neither died for himself, as I proved before, nor for angels, nor unbelievers; either his blood must be shed with respect to believers, or, which is most absurd, and never to be imagined, shed as water upon the ground, and totally cast away, so that you see by all this, it was for our sakes, as the text speaks, that he sanctified himself. And now we may say, Lord, the condemnation was thine, that the justification might be mine; the agony thine, that the victory might be mine; the pain was thine, and the ease mine; the stripes thine, and the healing balm issuing from them mine; the vinegar and gall were thine, that the honey and sweet might be mine; the curse was thine, that the blessing might be mine; the crown of thorns was thine, that the crown of glory might be mine; the death was thine, the life purchased by it mine; thou paidst the price that I might enjoy the inheritance.
We come next to the inferences of truth deducible from this point, which follow.
Inference 1. If Jesus Christ did wholly set himself apart for believers, how reasonable is it that believers should consecrate and set themselves apart wholly for Christ? Is he all for us, and shall we be nothing for him? What he was, he was for you? Whatever he did, was done for you; and all that he suffered, was suffered for you. O then, “I beseech you, brethren, by the mercies of God, present your bodies,”, i. e. your whole selves, (for so body is there
synecdochically put to signify the whole person) I say, “present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service,”
This is the marriage covenant,
And see that as Christ bequeathed and made over himself to you, so ye, in like manner, bestow and make over yourselves to him. He lived not, neither died (as you hear) for himself, but you. O that you, in like manner, would down with self, and exalt Christ in the room of it. ‘Wo, wo is me, (saith one) that the holy profession of Christ is made a shewy garment by many to bring home a vain fame; and Christ is made to serve men’s ends. This is to stop an oven with a king’s robes. Except men martyr and slay the body of sin, in sanctified self-denial, they shall never be Christ’s martyrs and faithful witnesses. O if I could be master of that house-idol, myself, mine own, mine own wit, will, credit, and ease, how blessed were I! O but we have need to be redeemed from ourselves, rather than from the devil and the world. Learn to put out yourselves, and to put in Christ for yourselves. I should make a sweet bargain, and give old for new, if I could shuffle out self, and substitute Christ my Lord in place of myself; to say, not I, but Christ; not my will, but Christ’s; not my ease, not my lusts, not my credit, but Christ, Christ. - O wretched idol, myself, when shall I see thee wholly decourted, and Christ wholly put in thy room? O if Christ had the full place and room of myself, that all aims, purposes, thoughts and desires would coast and land upon Christ, and not upon myself.’
He set himself apart for you believers, and no others: no, not for angels but for you: Will ye also set yourselves apart peculiarly for Christ? be his, and no others? Let not Christ and the world share anal divide your hearts in two halves betwixt them; let not the world step in and say, half mine. You will never do Christ right, nor answer this grace, till you can say, as it is,
He left the highest and best enjoyments, even those in his Father’s bosom, to set himself apart for death and suffering for you: Are you ready to leave the bosom of the best and sweetest enjoyments, you have in this world, to serve him? If you stand not habitually ready to leave father, mother, wife, children, lands, yea, and life too, to serve him, you are not worthy of him,
He was so wholly given up to your service, that he refused not the worst and hardest part of it, even bleeding, groaning, dyingwork; his love to you sweetened all this to him; Can you say so too; do you “account the reproaches of Christ greater riches than the treasures of Egypt, as Moses did?”
He had so entirely devoted himself to your work, that He could not be at rest till it was finished: he was so intent upon it, that he “forgot to eat bread,”
He was so wholly given up to your work and service, that he would not suffer himself to be in the least diverted, or taken off from it: and if Peter himself counsel him to favour himself, he shall hear, “Get thee behind me, Satan.” O happy were it if our hearts were but so engaged for Christ! In Galen’s time it was proverbial, when they would express the impossibility of a thing, You may as soon take off a Christian from Christ. Thus you see what use you should make of Christ’s sanctifying himself for you.
Inf. 2. If Christ has sanctified or consecrated himself for us; learn hence, what a horrid evil it is, to use Christ or his blood, as a common and unsanctified thing. Yet so some do, as the apostle speaks,
And as this is the sin of the apostate, so it is also the sin of all those that without faith approach, and so profane the table of the Lord, unbelievingly and unworthily handling those awful things. Such “eat and drink judgement to themselves, not discerning the Lord’s body,”
And as it was their great sin, so God declared his just indignation against it, in those sore strokes inflicted for it. As they discerned not the Lord’s body, so neither did the Lord discern their bodies from others in the judgements that were inflicted. And, as one well observes, God drew the model and platform of their punishment, from the structure and proportion of their sin. And truly, if the moral and spiritual seeds and originals of many of our outward afflictions and sicknesses were but duly sifted out, possibly we might find a great part of them in the bowels of this sin.
The just and righteous God will build up the breaches we make upon the honour of his Son, with the ruins of that beauty, strength and honour which he has given our bodies. O then, when you draw nigh to God in that ordinance, take heed to sanctify his name, by a spiritual discerning of this most holy, and most deeply sanctified body of the Lord; sanctified beyond all creatures, angels or men, not only in respect of the Spirit which filled him, without measure with inherent holiness, but also in respect of its dedication to such a service as this, it being set apart by him to such holy, solemn ends and uses, as you have heard.
And let it, for ever, be a warning to such as have lifted up their hands to Christ in a holy profession, that they never lift up their heel against him afterwards by apostasy. The apostate treads on God’s dear Son, and God will tread upon him for it. “Thou hast trodden down all that err from thy statutes,”
Inf. 3. What a choice pattern of love to saints have we here before us! Calling all that are in Christ to an imitation of him, even to give up ourselves to their service, as Christ did; not in the same kind, so none can give himself for them, but as we are capable. You see here how his heart was affected to them, that he would sanctify himself as a sacrifice for them. See to what a height of duty the apostle improves this example of Christ,
But alas! the primitive spirit is almost lost in this degenerate age: instead of laving down life, how few will lay down twelve pence for them? I remember, it is the observation of a late Worthy, upon
Infer. 4. Lastly, If Christ sanctified himself, that we might be sanctified by [or in] the truth; then it will follow, by sound consequence, That true sanctification is a good evidence that Christ set apart himself to die for us. In vain did he sanctify himself (as to you) unless you be sanctified. Holy souls only can claim the benefit of the great Sacrifice. O try then, whether true holiness (and that is only to be judged by its conformity to its pattern,
1. God is universally holy in all his ways; so
O brethren, let not the feet of your conversation be as the feet of a lame man, which are unequal,
2. God is exemplarily holy, Jesus Christ is the great pattern of holiness. Be ye examples of holiness too, unto all that are about you. “Let your light so shine before men, that they may see your good works,”
3. God delights in nothing but holiness, and holy ones; he has set all his pleasure in the saints. Be ye holy herein, as God is holy. Indeed, there is this difference betwixt God’s choice and yours; he chooses not men, because they are holy, but that they may be so; so you are to chose them for your delightful companions, that God has chosen and made holy. “Let all your delights be in the saints, even them that excel in virtue,”
4. God abhors and hates all unholiness; do ye so likewise that ye may be like your Father which is in heaven. And when the Spirit of holiness runs down this upon you, a sweeter evidence the world cannot give, that Christ was sanctified for you. Holy ones may confidently lay the hand of their faith on the head of this great sacrifice, and say, “Christ our passover is sacrificed for us.”
And one Mediator betwixt God and Man, the man Christ Jesus.
Great and long preparations bespeak the solemnity and greatness of the work for which they are designed; A man that had but seen the heaps of gold, silver and brass, which David amassed in his time, for the building of the temple, might easily conclude before one stone of it was laid, that it would be a magnificent structure. But lo, here is a design of God as far transcending that, as the substance does the shadow. For, in deed, that glorious temple was but the
type and figure of Jesus Christ,
In this scripture (for I shall not spend time to examine the words in their contexture) you have a description of Jesus the Mediator: and he is here described four ways, viz. by his work or office, a Mediator; by the singularity of his mediation, one Mediator; and by the nature and quality of his person, employed in this singular way of mediation, the man; and lastly, his name Jesus Christ.
1. He is described by the work, or office he is employed about “Mesites”, a Mediator, a middle person. So the word imports a fit, indifferent, and equal person, that comes between two persons that are at variance, to compose the difference and make peace. Such a middle, equal, indifferent person is Christ; a day’s man, to lay his hand upon both; to arbitrate and award justly and give God his due, and that without ruin to poor man.
2. He is described by the singularity of his mediation, one Mediator, and but one. Though there be many mediators of reconciliation among men, and many intercessors in a petitionary way, betwixt God and man; yet but “heis Mesites”, one only mediator of reconciliation betwixt God and man: and it is as needless and impious to make more mediators than one, as to make more Gods than one. There is one God, and one Mediator betwixt God and men.
He is described by the nature and quality of his person, “anthropos Christos” &c. the man Christ Jesus. This description of him by one nature, and that the human nature also (wherein, as you shall see anon, the Lord especially consulted our encouragement and comfort); I say, his being so described to us, hath, through the corruption of men, been improved to the great dishonour of Jesus Christ, both by the Arians and Papists. The former took occasion from hence to affirm, that he was but “psilos anthropos”, a mere man.
The latter allow him to be the true God, but on this weak ground affirm, that he performed not the work of mediation as God, but only as man. Thus what the Spirit ordered for our comfort, is wickedly retorted to Christ’s dishonour; for I doubt not but he is described by his human nature in this place; not only because in this nature he paid that ransom (which he speaks of in the words immediately following) but especially for the drawing of sinners to him; seeing he is the man Christ Jesus, one that clothed himself in their own flesh; and to encourage the faith of believers, that he tenderly rewards all their wants and miseries, and that they may safely trust him with all their concerns, as one that will carefully mind them as his own, and will be for them a merciful and faithful High Priest, in things pertaining to God.
4. He is described by his names; by his appellative name Christ, and his proper name Jesus. The name Jesus, notes his work about which he came; and Christ, the offices to which he was anointed; and in the execution of which he is our Jesus. “In the name Jesus, the whole gospel is contained, it is the light, the food, the medicine of the soul,” as one speaks. The note from hence is,
Doct. That Jesus Christ is the true and only Mediator betwixt
God and men.
“Ye are come to Jesus the Mediator of the new covenant,”
First, What is the sense of this word “Mesites”, a Mediator.
Secondly, What it implies, as it is applied to Christ.
Thirdly, How it appears that he is the true and only Mediator betwixt God and men.
Fourthly, In what capacity he performed his mediatory work.
First, What is the sense and import of this word “Mesites”, a Mediator? The true sense and importance of it, is a middle Person, or one that interposes betwixt two parties at variance, to make peace betwixt them. So that as Satan is medium disjungens, a medium of discord; so Christ is medium conjungens, a medium of concord and peace. And he is such a Mediator, both in respect of his person and office; in respect of his person, he is a Mediator, i. e. one that has the same nature both with God and us, true God, and true man; and in respect of his Office or work, which is to interpose, to transact the business of reconciliation between us and God. The former some call his substantial, the latter his energetical, or operative mediation: Though I rather conceive that which is called his substantial mediation, is but the aptitude of his person to execute the mediatorial function; and that it does not constitute two kinds of mediation. His being a middle person, fits and capacitates him to stand in the midst betwixt God and us. This, I say, is the proper sense of the word; though “Mesites”, a Mediator, is rendered variously; sometimes an umpire or arbitrator; sometimes a messenger that goes betwixt two persons; sometimes an interpreter, imparting the mind of one to another; sometimes a reconciler or peace-maker. And in all these senses Christ is the “Mesites”, the middle person in his mediation of reconciliation or intercession; i. e. either in his mediating, by suffering to make peace, as he did on earth; or to continue, and maintain peace, as he does in heaven, by meritorious intercession. Both these ways he is the only Mediator. And he manageth this his mediation,
1. As an umpire or arbitrator; one that layeth his hands upon both parties, as Job speaks, chap. 9: 33. so does Christ, he layeth his hands (speaking after the manner of men) upon God, and saith, Father, wilt thou be at peace with them, and re admit them into thy favour? If thou wilt, thou shalt be fully satisfied for all that they have done against thee. And then he layeth his hand upon man, and saith, poor sinner, be not discouraged, thou shalt be justified and saved.
2. As a messenger or ambassador, so he came to impart the mind of God to us, and so he presents our desires to God; and in this sense only Socinus would allow Christ to be Mediator. But therein he endeavours to undermine the foundation, and to exclude him from being, Mediator by a suretiship; which is,
3. The third way of his mediation. So the apostle speaks,
Secondly, In the next place enquire, what it implies and carries in it, for Christ to be a Mediator betwixt God and us. And there are, mainly, these five things in it.
1. At the first sight, it carries in it a most dreadful breach and jar betwixt God and men; else no need of a Mediator of reconciliation. There was indeed a sweet league of amity once between them, but it was quickly dissolved by sin; the wrath of the Lord was kindled against man, pursuing him to destruction,
The condition he was placed in, was exceeding happy: no necessity or want could arm and edge temptation: he lived amidst all natural and spiritual pleasures and delights, the Lord most delightfully conversing with him; yea, he sinned while as yet his creation-mercy was fresh upon him; and in this sin was most horrible ingratitude: yea, a casting off the yoke of obedience almost as soon as God had put it on. God now saw the work of his hands spoiled, a race of rebels now to be propagated, who, in their successive generations would be fighting against God: he saw it, and his just indignation sparkled against man, and resolves to pursue him to the bottom of hell.
2. It implies, a necessity of satisfaction and reparation to the justice of God. For the very design and end of this mediation was to make peace, by giving full satisfaction to the party that was wronged. The Photinians, and some others, have dreamed of a reconciliation with God, founded not upon satisfaction, but upon the absolute mercy, goodness, and free-will of God. “But concerning that absolute goodness and mercy of God, reconciling sinners to himself, there
is a deep silence throughout the scriptures:” and whatever is spoken of it, upon that account, is as it works to us through Christ,
And to such I would say, as Tertullian to Marcion, whom he calls the murderer of truth, “spare the only hope of the whole world, O thou who destroyest the most necessary glory of our faith!” All that we hope for is but a fantasy without this. Peace of conscience can be rationally settled on no other foundation but this; for God having made a law to govern man, and this law violated by man; either the penalty must be levied on the delinquent, or satisfaction made by his surety. As good no law, as no penalty for disobedience; and as good no penalty, as no execution. He therefore that will be made a mediator of reconciliation betwixt God and man, must bring God a price in His hand, and that adequate to the offence and wrongs done him, else he will not treat about peace; and so did our Mediator.
3. Christ being a Mediator of reconciliation and intercession, implies the infinite value of his blood and sufferings, as that which in itself was sufficient to stop the course of God’s justice, and render him not only placable, but abundantly satisfied and well pleased, even with those that before were enemies. And so much is said of it.
4. Christ’s being a Mediator of reconciliation, implies the ardent love and large pity that filled his heart towards poor sinners. For he does not only mediate by way of entreaty, going betwixt both, and persuading and begging peace; but he mediates, (as you have heard) in the capacity of a surety, by putting himself under an obligation to satisfy our debts. O how compassionately did his heart work towards us, that when he saw the arm of justice lifted up to destroy us, would interpose himself, and receive the stroke, though he knew it would smite him dead! Our Mediator, like Jonah his type, seeing the stormy sea of God’s wrath working tempestuously, and ready to swallow us up, cast in himself to appease the storm. I remember how much that noble act of Marcus Curtius is celebrated in the Roman history, who being informed by the oracle, that the great breach made by the earthquake could not be closed, except something of worth were cast into it, heated with love to the commonwealth, he went and cast in himself. This was looked upon as a bold and brave adventure. But what was this to Christ?
5. Christ being a mediator betwixt God and man, implies as the witness of his person, so his authoritative call to undertake it. And indeed the Father, who was the wronged person, called him to be the umpire and arbitrator, trusting his honour in his hands. Now Christ was invested with this office and power virtually, soon after the breach was made by Adam’s fall; for we have the early promise of it,
Thirdly, How it appears that Jesus Christ is the true and only Mediator betwixt God and men. I reply, it is manifest he is so,
1. Because he, and no other, is revealed to us by God. And if God reveal him, and no other, we must receive him, and no other as such. Take but two scriptures at present, that in
2. Because he, and no other, is fit for, and capable of this office. Who but he that has the divine and human nature united in his single person, can be a fit day’s-man to lay his hand upon both? Who but he that was God, could support under such sufferings, as were, by divine justice, exacted for satisfaction! Take person of the greatest spirit, and put him an hour in the case Christ was in, when he sweat blood in the garden, or uttered that heart-rending cry upon the cross, and he had melted under it as a moth.
3. Because he is alone sufficient to reconcile the world to God by his blood, without accessions from any other. The virtue of his blood reached back as far as Adam, and reaches forward to the end of the world; and will be as fresh, vigorous, and efficacious then, as the first moment it was shed. The sun makes day before it actually rises, and continues day sometimes after it is set: so do does Christ, who is the same yesterday, to-day, and forever; so that he is the true and only Mediator betwixt God and men: no other is revealed in scripture; no other is sufficient for it; no other needed beside him.
Fourthly, The last thing to be explained is, in what capacity he executed his mediatory work.
About which we affirm, according to scripture, that he performs that work as God-man, in both natures. Papists, in denying Christ to act as mediator, according to his divine nature, do at once spoil the whole mediation of Christ of all its efficacy, dignity and value, which arise from that nature, which they deny to co-operate, and exert its virtue in his active and passive obedience. They say, the apostle, in my text, distinguishes the Mediator from God, in
saying, “there is one God and one Mediator.” We aptly reply, that the same Apostle distinguishes Christ from man,
Inference 1. That it is a dangerous thing to reject Jesus Christ the only Mediator betwixt God and man. Alas! there is no other to interpose and screen thee from the devouring fire, the everlasting burnings! O it is a fearful thing to fall into the hands of the living God! And into his hands you must needs fall, without an interest in the only Mediator. Which of us can dwell with devouring fire? Who can endure the everlasting burnings?
I remember, it was the saying of Luther, and he spake it with deep resentment, Nolo Deum absolutum, “I will have nothing to do with an absolute God,” i.e. with God without a Mediator. thus the devils have to do with God: but will ye, in whose nature Christ is come, put yourselves into their state and case? God forbid!
Inf. 2. Hence also be informed, how great an evil it is to join any other Mediators, either of reconciliation, or meritorious intercession with Jesus Christ. O this is a horrid sin, and that which both pours the greatest contempt upon Christ, and brings the surest and sorest destruction upon the sinner! I am ashamed my pen should English what mine eyes have seen in the writings of Papists, ascribing as much, yea, more to the mediation of Mary than to Christ, with no less than blasphemous impudence, thus commenting upon scripture: “What is that which the Lord saith, I have trod the wine-press alone, and of the people there was no man with me? true Lord, there was no man with thee, but there was a woman with thee, who received all these wounds in her heart which thou receivedst in thy body.” I will not blot my paper with more of this, but refer the learned reader as under, where he may (if he have a mind to see more) be informed not only what blasphemy hath dropped from single pens, but even from councils, to the reproach of Jesus Christ, and his blood.
How do they stamp their own sordid works with the peculiar dignity and value of Christ’s blood; and therein seek to enter at the gate which God has shut to all the worlds because Jesus Christ the prince entered in thereby,
Inf. 3. If Jesus Christ be the only Mediator of reconciliation betwixt God and men; then reconciled souls should thankfully ascribe all the peace, favours, and comforts they have from God, to their Lord Jesus Christ. Whenever you have had free admission, and sweet entertainment with God in the more public ordinances, or private duties of his worship; when you have had his smiles, his seals, and with hearts warmed with comfort, are returning from those duties, say, O my soul, thou mayest thank thy good Lord Jesus Christ for all this! had not he interposed as a Mediator of reconciliation, I could never have had access to, or friendly communion with God to all eternity.
Immediately upon Adam’s sin, the door of communion with God was locked, yea, chained up, and no more coming nigh the Lord: not a soul could have any access to him, either in a way of communion in this world, or of enjoyment in that to come. It was Jesus the Mediator that opened that door again, and in him it is that we have boldness, and access with confidence,
Inf. 4. If Jesus Christ is the true and only Mediator, both of reconciliation and meritorious intercession betwixt God and men, how safe and secure then is the condition and state of believers? Surely, as his mediation, by sufferings, has fully reconciled, so his mediation, by intercession, will everlastingly maintain that state of peace betwixt them and God, and prevent all future breaches. “Being justified by faith, we have peace with God, through our Lord Jesus
Christ,”
And here it is proper to reflect upon the profound and incomprehensible wisdom of God, who has made an advantage to us, even out of our sin and misery. Come, see and adore the wisdom of our God, that has so improved, reduced, and disposed the fall of Adam, as to make a singular advantage thereby to advance his offspring to a better state! It was truly said by one of the ancients upon this account, “That Job was a happier man on the dunghill, than Adam was in paradise”. His holiness indeed was perfect, his happiness was great: but neither of them permanent and indefeasible, as our happiness by the Mediator is. So that, in the same sense some divines call Judas’s treasons foelix scelus, a happy wickedness: we may call Adam’s fall, foelix lapsus, a happy fall, because ordered and over-ruled by the wisdom of God, to such an advantage for us. And to that purpose Austin somewhere sweetly speaks, “O how happily did I fall in Adam, who rose again more happy in Christ!” Thus did the Lord turn a poison into an antidote, thus did that dreadful fall make way for a more blessed and fixed state. Now are we so confirmed, fixed, and established in Christ, by the favour of God, that there can be no more such fatal breaches, and dreadful jars betwixt God and his reconciled ones for ever. The bone that is well set, is stronger where it is knit, than it was before. blessed be God for Jesus Christ!
Inf. 5. Did Jesus Christ interpose betwixt us and the wrath of God, as a Mediator of reconciliation? did he rather chose to receive the stroke upon himself, than to see us ruined by it? How well then does it become the people of God, in a thankful sense of this grace, to interpose themselves betwixt Jesus Christ and the evils they see like to fall upon his name and interest in the world? O that there were but SUCH a heart in the people of God! I remember it is a
saving of Jerome, when he heard the revilings and blaspheming of many against Christ, and his precious truths, “O (said he) that they would turn their weapons from Christ to me, and be satisfied with my blood!” And much to the same sense is that sweet one of Bernard, “Happy were I, if God would vouchsafe to use me as a shield.” And David could say, “The reproaches of them that reproached thee, fell on me,
A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you.
Having, in the former discourses, shown you the solemn preparations, both on the Father’s part, and on the Son’s, for the blessed design of reconciling us by the meritorious mediation of Christ: and given you a general prospect of that his mediation, in the firmer sermon; method now requires, that I proceed to show how he executes this his mediation, in the discharge of his blessed offices of Prophet, Priest and King.
His prophetical office consists of two parts; one external, consisting in a true and full revelation of the will of God to men, according to
Which words are those of Moses, recorded in
First, Christ, according to the prophetical office, described.
Secondly, Obedience to him, as such a prophet, strictly enjoined.
First, You have here a description of Christ in his prophetical office; “A prophet shall the Lord your God raise up unto you of your brethren, like unto me.” Where Christ is described,
1. By his title, Prophet, and that, princeps prophetarum, the prince of the prophets, or the great and chief shepherd, as he is stiled,
2. He is described by his type; a prophet like unto Moses, who therein typified and prefigured him. But is it not said of Moses, in
3. He is described by his stock and original, from which, according to his flesh, he sprang; “I will raise him up from among thy brethren. Of Israel, as concerning the flesh, Christ came,”
Secondly, Here is a strict injunction of obedience to this Prophet, Him shall ye hear in all things, &c. By hearing, understand obedience. So words of sense are frequently put in scripture, to signify those affections that are moved by, and use to follow those senses. And this obedience is required to be yielded to this prophet only, and universally, and under great penalties. It is required to be given to him only, for so [him] in the text must be understood,
as exclusive of all others. It is true, we are commanded to obey the voice of his ministers,
Doct. That Jesus Christ is called and appointed by God to be
the great Prophet and teacher of the Church.
He is anointed to preach good tidings to the meek, and sent to bind up the broken hearted,
Twice has the Lord solemnly sealed him to this office, or approved and owned him in it, by a miraculous voice from the most excellent glory,
In this point there are two things doctrinally to be discussed and opened, viz. What Christ’s being a Prophet to the church implies: and how he executes and discharges this his office.
First, What is implied in Christ’s being a Prophet to the church: And it necessarily imports these three things.
1. The natural ignorance and blindness of men in the things of God. This shows us that “vain man is born as the wild ass’s colt.” the world is involved in darkness: The people sit as in the region and shadow of death till Christ arise upon their souls,
2. It implies the divinity of Christ, and proves him to be true God, forasmuch as no other can reveal to the world, in all ages, the secrets that lay hid in the heart of God, and that with such convincing evidence and authority. He brought his doctrine from the bosom of His Father;
Besides, other prophets had their times assigned them to rise, shine, and set again by death,
3. It implies Christ to be the original and fountain of all that light which is ministerially diffused up and down the world by men. Ministers are but stars, which shine with a borrowed light from the sun: so speaks the apostle,
Secondly, We shall next enquire how he executes and discharges this his office, or how he enlightens and teacheth men the will of God. And this he has done variously, gradually, plainly, powerfully, sweetly, purely, and fully.
1. Our great Prophet has revealed unto men the will of God variously; not holding one even and constant tenor in the manifestations of the Father’s will, but as the apostle speaks, “polumeros kai polutropos”, at sundry times, and in divers manners,
2. He has dispensed his blessed light to the church gradually. The discoveries of light have been “polumeros”, that is, in many parts or parcels; sometimes more obscure and cloudy; as to the Old- Testament believers, by visions dreams, Urim, Thummim, vocal oracles, types, sacrifices, &c. which, though comparatively, were but a weak glimmering light, and had no glory compared to that which now shines,
3. Jesus Christ, our great Prophet, has manifested to us the will of God plainly and perspicuously. When he was on earth himself, he taught the people by parables, and “without a parable he spake nothing,”
4. Jesus Christ discovered truth powerfully, speaking “as one having authority, and not as the Pharisees,”
5. This Prophet, Jesus Christ, taught the people the mind of God in a sweet, affectionate, and taking manner; his words made their hearts burn within them,
6. He revealed the mind of God purely to men; his doctrine had not the least dash of error to debase it; his most enviously observant hearers could find nothing to charge him with: he is “the faithful and true witness,”
7. And lastly, He revealed the will of God perfectly and fully, keeping back nothing needful to salvation. So he tells his disciples,
Inference 1. If Jesus Christ, who is now passed into the heavens, be the great Prophet and Teacher of the church; hence we may justly infer the continual necessity of a standing ministry of the church: for by his ministers he now teacheth us, and to that intent has fixed them in the church, by a firm constitution, there to remain to the end of the world,
1. That if it conclude against ministerial teachings, it must equally conclude against Christian conferences.
2. We say that cannot be the sense of one scripture which contradicts the plain sense of other scriptures: but so this would,
3. And we say, the sense of that text is not negative, but comparative. Not that they shall have no need to be taught any truth, but no such need to he taught the first truths: That there is a God, and who is this true God: They shall no more teach every “man his brother, saying, allow the Lord! for they shall all “know me.” To conclude, God has given ministers to the church for the work of conversion and edification, “till we all come into the unity of the faith,
to a perfect man,”
Inf. 2. If Christ be the great Prophet of the church, and such a Prophet; then it follows, that the weakest Christians need not be discouraged at the dullness and incapacity they find in themselves: for Christ is not only a patient and condescending teacher, but he can also, as he has often done, reveal that to babes, which is hid from the wise and learned,
Inf. 3. If Christ be the great Prophet and teacher of the church; it follows, That prayer is a proper mean for the increase of knowledge: Prayer is the golden key that unlocks that treasure. When Daniel was to expound that secret which was contained in the king’s dream, about which the Chaldean magicians had racked their brains to no purpose; what course does Daniel take? Why, “he went to his house, (saith the text,
Inf. 4. If Christ be the great Prophet and teacher of the church, We may thence discern and judge of doctrines, and it may serve us as a test to try then by. For such as Christ is, such are the doctrines that flow from him; every error pretends to derive itself from him; but as Christ was holy, humble, heavenly, meek, peaceful, plain and simple, and in all things alien, yea, contrary to the wisdom of the world, the gratifications of the flesh, such are the truths
which he teacheth. They have his character and image engraven on them. Would you know then whether this or that doctrine be from the Spirit of Christ or no? Examine the doctrine itself by this rule. And whatsoever doctrine you find to encourage and countenance sin, to exalt self, to be accommodated to earthly designs and interests, to wrap and bend to the humours and lusts of men; in a word, what doctrine soever directly, and as a proper cause makes them that profess it carnal, turbulent,
proud, sensual, &c. you may safely reject it, and conclude this never came from Jesus Christ. The doctrine of Christ is after godliness; his truth sanctifies. There is a Gustus spirituals judicii, a spiritual taste, by which those that have their senses exercised, can distinguish things that differ. “The spiritual man judgeth all things,”
Inf. 5. And as it will reeve us for a test of doctrines, so it serves for a test of ministers; and hence you may judge who are authorised and sent by Christ the great Prophet, to declare his will to men. Surely those whom he sends have his Spirit in their hearts, as well as his words in their mouths. And according to the measures of grace received, they faithfully endeavour to fulfil their ministry for Christ, as Christ did for his Father: “As my Father has sent
me (saith Christ) so send I you,”
1. Jesus Christ was a faithful Minister, the “faithful and true witness,”
2. Jesus Christ was a tender-hearted Minister, full of compassion to souls. He was sent to bind up the broken in heart,
3. Jesus Christ zeal a laborious painful Minister, he put a necessity on himself to finish his work in his day; a work infinitely great, in a very little time;
4. Jesus Christ delighted in nothing more than the success of his ministry; to see the work of the Lord prosper in his hand, this was meat and drink to him. When the seventy returned, and reported the success of their first embassy, “Lord, even the devils are subject to us through thy name!” “Why, (saith Christ) I beheld Satan fall as lightning from heaven.” As if he had said, You tell me no news, I saw it when I sent you out at first: I knew the gospel would make
work where it came. “And in that hour Jesus rejoiced in spirit,”
5. Jesus Christ was a minister that lived up to his doctrine: his life and doctrine harmonised in all things. He pressed to holiness in his doctrine, and was the great pattern of holiness in his life,
6. And lastly, Jesus Christ was a minister that minded and maintained sweet, secret communion with God, for all his constant public labours. If he had been preaching and healing all the day, yet he would redeem time from his very sleep to spend in secret prayer;
Then opened he their understandings, &c.
Knowledge of spiritual things is well distinguished into intellectual and practical: the first has its seat in the mind, the latter in the heart. This latter, divines call a knowledge peculiar to saints; and, in the apostle’s dialect, it is “huperechon tes gnoseos Christou Iesou”,
And indeed, there is but little excellency in all those petty notions which furnish the lips with discourse, unless by a sweet and powerful influence they draw the conscience and will to the obedience of Christ. Light in the mind is necessarily antecedent to the sweet and heavenly motions and elevations of the affections: For the farther any man stands from the light of truth, the farther he must needs be from the heat of comfort. Heavenly quickening are begotten in the heart, while the sun of righteousness spreads the beams of truth into the understanding, and the soul sits under those its wings; yet all the light of the gospel spreading and diffusing itself into the mind, can never savingly open and change the heart, without another act of Christ upon it; and what that is, the text informs you; “Then opened he their understandings, that they might understand the scriptures”.
In which words we have both an act of Christ upon the disciples’ understandings, and the immediate end and scope of that act.
1. Christ’s act upon their understandings: He opened their understandings. By understanding is not here meant the mind only, in opposition to the heart, will, and affections, but these were opened by and with the mind. The mind is to the heart, as the door to the house: what comes in to the heart, comes in at the understanding, which is introductive to it; and although truths sometimes go no farther than the entry, never penetrate the hearts, yet, here, this effect is undoubtedly included.
Expositors make this expression parallel to that in
And that it was not a naked act upon their minds only, but that their hearts and minds did work in fellowship, being both touched by this act of Christ, is evident enough by the effects mentioned, ver. 52, 53. “They returned to Jerusalem with great joy, and were continually in the temple, praising and blessing God.” It is confessed, that before this time Christ had opened their hearts by conversion; and this opening is not to be understood simply, but secundum quid, in reference to those particular truths, in which, till now, they were not sufficiently informed, and so their hearts could not be duly affected with them. They were very dark in their apprehensions of the death and resurrection of Christ; and consequently their hearts were sad and dejected about that which had befallen him, ver. 17. But when he opened the scriptures and their understandings and hearts together, then things appeared with another face, and they returned, blessing and praising God.
2. Here is farther to be considered, the design and end of this act upon their understandings: That they might understand the scriptures: Where let it be marked, reader, that the teachings of Christ, and his Spirit, were never designed to take men off from reading, and studying, and searching the scriptures, as some vain notionists, have pretended, opposing those things which are subordinated, but to make their studies and duties the more fruitful, beneficial, and effectual to their souls: or that they might this way receive the end or blessing of all their duties. God never intended to abolish his Word, by giving his Spirit; and they are true fanatics (as Calvin upon thus place calls them) that think, or pretend so. By this means he would at once impart more light, and make that they had before more operative and useful to them, especially in such a time of need as this was. Hence we observe,
Doct. That the opening of the mind and heart, effectually to
receive the truths of God, is the peculiar prerogative and
office of Jesus Christ.
One of the great miseries under which lapsed nature labours, is spiritual blindness. Jesus Christ brings that eye-salve which only can cure it.
“To the spiritual illumination of a soul, it suffices not that the object be revealed, nor yet that man, the subject of that knowledge have a due use of his own reason; but it is further necessary that the grace and special assistance of the holy Spirit be superadded, to open and mollify the heart, and so give it a due taste and relish of the sweetness of spiritual truth.” By opening the gospel, he reveals truth to us, and, by opening the heart, in us. Now, though
this cannot be without that, yet it is much more excellent to have truth revealed in us, than to us. This divines call praecipuum illud “apogelesma” muneris prophetici; “the principal perfective effect of the prophetical office,” the special blessing promised in the new covenant,
For explication of this part of Christ’s prophetical office, I shall as in the former, show what is included in the opening of their understanding, and by what acts Christ performs it. And,
First, Give you a brief account of what is included in this act of Christ; take it in the following particulars.
1. It implies the transcendent nature of spiritual things, far exceeding the highest flight and reach of natural reason. Jesus Christ must by his Spirit open the understandings of men, or they can never comprehend such mysteries. Some men have strong natural parts, and by improvement of them are become eagle-eyed in the mysteries of nature. Who more acute than the heathen sages? Yet, to them the gospel seemed foolishness,
2. Christ’s opening the understanding, implies the insufficiency of all external means, how excellent soever they are in themselves, to operate savingly upon men, till Christ by his power opens the soul, and so makes them effectual. What excellent preachers were Isaiah and Jeremiah to the Jews? The former spake of Christ more like an Evangelist at the New than a Prophet of the Old Testament; the latter was a most convictive and pathetical preacher: yet the one
complains,
And indeed if you search into the reason of it, you will be satisfied, that the choicest of means can do nothing upon the heart, until Christ by his Spirit open it, because ordinances work not as natural causes do: for then the effect would always follow unless miraculously hindered; and it would be equally wonderful, that all that hear should not be converted, as that the three children should be in the fiery furnace so long, and yet not be burned: no, it works
not as a natural, but as a moral cause, whose efficacy depends on the gracious and arbitrary concurrence of the Spirit. “The wind bloweth where it listeth,”
3. It implies the utter impotency of man to open his own heart, and thereby make the word effectual to his own conversion and salvation. He that at first said, “let there be light,” and it was so, must shine into our hearts, or they will never be savingly enlightened,
Lastly, Christ’s opening the understanding imports his divine power, whereby he is able to subdue all things to himself. Who but God knows the heart? Who but God can unlock and open it at pleasure? No mere creature, no not the angels themselves, who for their large understandings are called intelligences, can command or open the heart. We may stand and knock at men’s hearts, till our own ake; but no opening till Christ come. He can fit a key to all the cross wards of the will, and with sweet efficacy open it, and that without any force or violence to it. These things are carried in this part of his office, consisting in opening the heart: which was the first thing propounded for explication.
Secondly, In the next place, let us see by what acts Jesus Christ performs this work of his, and what way and method he takes to open the hearts of sinners.
And there are two principal ways, by which Christ opens the understandings and hearts of men, viz. by his Word and Spirit.
1. By his word; to this end was Paul commissioned and sent to preach the gospel,
2. But the ordinances in themselves cannot do it, as I noted before; and therefore Jesus Christ has sent forth the Spirit, who is his Prorex, his vicegerent, to carry on this work upon the hearts of his elect. And when the Spirit comes down upon the souls in the administration of the ordinances, he effectually opens the heart to receive the Lord Jesus, by the healing of faith. He breaks in upon the understanding and conscience by powerful convictions and
compunctions? so much that word,
1. A new light in which all things appear far otherwise than they did before. The names Christ and sin, the words heaven and hell have another sound in that man’s ears, than formerly they had. When he comes to read the same scriptures, which possibly he had read a hundred times before, he wonders he should be so blind as he was, to overlook such great, weighty, and concerning things as he now beholds in them; and saith, Where were mine eyes, that I could never see these things before?
2. It is a very affecting light; a light that has heat and powerful influences with it, which makes deep impressions on the heart. Hence they whose eyes the great Prophet opens, are said to be “brought out of darkness into his marvellous light,”
3. And it is a growing light, like the light of the morning which “shines more and more unto the perfect day,”
Inference 1. If this be the work and office of Jesus Christ, to open the understandings of men; hence we infer the miseries that lie upon those men, whose understandings, to this day, Jesus Christ has not opened; of whom we may say, as it is,
1. The judgement inflicted, and that is spiritual blindness. A sore misery indeed! Not an universal ignorance of all truths, O no! in natural and moral truths they are oftentimes acute, and sharp sighted men; but in that part of knowledge which wraps up eternal life,
2. The subject of this judgement, the mind, which is the eye of the soul. If it were put upon the body, it would not be so considerable; this falls immediately upon the soul, the noblest part of man, and upon the mind, the highest and noblest faculty of the soul, whereby we understand, think, and reason. This in scripture is called “pneuma”, the spirit, the intellectual, rational faculty, which the philosophers call “to hegemonikon”, the leading directive faculty; which is to the soul what the natural eye is to the body. Now the soul being the most active and restless thing in the world, always working, and its leading, directive power blind, judge what a sad and dangerous state such a soul is in; just like a fiery, highmettled horse, whose eyes are out, furiously carrying his rider up on rocks, pits and dangerous precipices. I remember Chrysostom, speaking of the loss of a soul, saith that the loss of a member of the body is nothing to it; for, saith he, If a man lose an eye, ear, hand or foot, there is another to supply its want: Omnia Deus dedit duplicia, “God has given us those members double;” animam vero unam, “but he has not given us two souls,” that if one be lost, yet the other may be saved. Surely it were better for thee, reader, to have every member of thy body made the seat and subject of the most exquisite racking torments, than for spiritual blindness to befal thy soul. Moreover,
3. Consider the indiscernableness of this judgement to the soul on whom it lies: they know it not, no more than a man knows that he is asleep. Indeed it is “the spirit of a deep sleep poured out upon them from the Lord,”
4. Consider the tendency and effects of it. What does this tend to but eternal ruin? for hereby we are cut off from the only remedy. The soul that is so blinded, can never see sin, nor a Saviour; but, like the Egyptians, during the palpable darkness, sits still, and moves not after its own recovery. And as ruin is that to which it tends, so in order thereto, it renders all the ordinances and duties under which that soul comes, altogether useless and ineffectual to
its salvation. He comes to the word, and sees others melted by it, but to him it signifies nothing. O what a heavy stroke of God is this! Most wretched is their case, to whom Jesus Christ will not apply this eye-salve, that they may see. Did you but understand the misery of such a state, if Christ should say to you, as he did to the blind man,
Infer. 2. If Jesus Christ be the great Prophet of the church, then surely he will take special care both of the church and the under shepherds appointed by him to feed them: else both the objects and instruments upon and by which he executes his office, must fail and consequently this glorious office be in vain. Hence he is said “to walk among the golden candlesticks,”
Infer. 3. Hence you that are yet in darkness, may be directed to whom to apply yourselves for saving knowledge. It is Christ that has the sovereign eye-salve, that can cure your blindness; he only has the key of the house of David; he opens, and no man shutteth. O that I might persuade you to set yourselves in his way, under the ordinances, and cry to him, “Lord, that my eyes may be opened.” Three things are marvellously encouraging to you so to do
1. God the Father has put him into this office, for the cure of such as you be,
2. It is encouraging to think, that Jesus Christ has actually opened the eyes of them that are as dark and ignorant as you are. He has revealed those things to babes, that have been hid from the wise and prudent,
3. And is it not yet farther encouraging to you that hitherto he has mercifully continued you under the means of light? Why is not the light of the gospel put out? Why are times and seasons of grace continued to you, if God have no farther design of good to your souls? Be not therefore discouraged, but wait on the Lord in the use of means, that you may yet be healed.
Quest. If you ask, What can we do to put ourselves into the way of the Spirit, in order to such a cure?
Sol. I say, though you cannot do any thing, that can make the gospel effectual, yet the Spirit of God can make those means you are capable of using effectual, if he please to concur with them. And it is a certain truth, that your inability to do what is above your power, does no ways excuse you from doing what is within the compass of your power to do. I know no act that is saving, can be done without the concurrence of spiritual grace; yea, and no act that has a remote order and tendency thereto, without a more general concourse of God’s assistance: but herein he is not behind hand with you. Let me therefore advise,
1. That you diligently attend upon an able, faithful, and searching ministry. Neglect no opportunity God affords you; for how know you but that may be the time of mercy to your soul? If he that lay so many years at the pool of Bethesda, had been wanting but that hour when the angel came down and troubled the waters, he had not been healed.
2. Satisfy not yourselves with hearing, but consider what ye hear. Avow time to reflect upon what God has spoken to you. What power is there in man more excellent, or more appropriate to the reasonable nature, than its reflective and self-considering power? There is little hope of any good to be done upon your souls, till you begin to go alone, and become thinking men and women: Here all conversion begins. I know, a severer task can hardly be imposed upon a carnal
heart. It is a hard thing to bring a man and himself together upon this account: but this must be, if ever the Lord do your souls good.
3. Labour to see, and ingenuously confess the insufficiency of all your other knowledge to do you good. What if you had never so much skill and knowledge in other mysteries? What if you be never so well acquainted with the letter of the scripture? What if you had an angelical illumination? This can never save thy soul. No, all thy knowledge signifies nothing till the Lord show thee by special light the deplorable sight of thy own heart, and a saving sight of Jesus Christ, thy only remedy.
Inf. 4. Since then there is a common light, and special saving light, which none but Christ can give, it is therefore the concernment, of every one of you to try what your light is. “We know, (saith the apostle,
1. In their very kind and natures. The one is heavenly, supernatural, and spiritual, the other earthly, and natural, the effect of a better constitution or education,
2. They differ most apparently in their effects and operations. The light that comes in a special way from Christ, is humbling, abasing, and soul-emptying light: by it a man sees the vileness of his own nature and practice, which begets self-loathing in him; but natural light, on the contrary, puffs up, exalts, and makes the heart swell with self-conceitedness,
The light of Christ is practical and operative, still urging the soul, yet lovingly constraining it to obedience. No sooner did it shine into Paul’s heart, but presently he asks, “Lord, what wilt thou have me to do?”
In a word, All saving light endears Jesus Christ to the soul; and as it could not value him before it saw him, so when once he appears to the soul in his own light, he is appreciated and endeared unspeakably: then none but Christ; all is but dung, that he may win Christ: none in heaven but him, nor in earth desirable in comparison of him. But no such effect flows from natural common knowledge.
3. They differ in their issues. Natural common knowledge vanisheth, as the apostle speaks,
Inf. 5. Lastly, How are they obliged to love, serve, and honour Jesus Christ, whom he has enlightened with the saving knowledge of himself? O that with hands and hearts lifted up to heaven, ye would adore the free grace of Jesus Christ to your souls? How many round about you have their eyes closed, and their hearts shut up! How many are in darkness, and there are like to remain, till they come to the blackness of darkness, which is reserved for them? O what a
pleasant thing is it for your eyes to see the light of this world! But what is it for the eye of your mind to see God in Christ? To see such ravishing sights as the objects of faith are? and to have such a pledge as this given you of the blessed visions of glory? for in this light you shall see light. Bless God, and boast not: rejoice in your light, but be proud of it; and beware ye sin not against the best and highest light in this world. If God were so incensed against the Heathens for
disobeying the light of nature, what is it in you to sin with eyes clearly illuminated with the purest light that shines in this world? You know, God charges it upon Solomon,
It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these.
Salvation (as to the actual dispensation of it) is revealed by Christ as a Prophet, procured by him as a Priest, applied by him as a King. In vain it is revealed, if not purchased; in vain revealed and purchased, if not applied. How is it revealed, both to us, and in us, by our great Prophet, has been declared. And now, from the prophetical office, we pass on to the priestly office of Jesus Christ, who as our Priest, purchased our salvation. In this office is contained the grand relief for a soul distressed by the guilt of sin. When all other reliefs have been essayed, it is the blood of this great sacrifice, sprinkled by faith upon the trembling conscience, that must cool, refresh, and sweetly compose and settle it. Now, seeing so great a weight hangs upon this office, the apostle industriously confirms and commends it in this epistle, and more especially in this ninth chapter; showing how it was figured to the world by the typical blood of the sacrifices, but infinitely excels them all: and as in many other most weighty respects, so principally in this, that the blood of these sacrifices did but purify the types or patterns of the heavenly things; but the blood of this sacrifice purified or consecrated the heavenly things themselves, signified by those types.
The words read, contains an argument to prove the necessity of the offering up of Christ, the great sacrifice, drawn from the proportion betwixt the types, and the things typified. If the sanctuary, mercy-seat, and all things pertaining to the service of the tabernacle, were to be consecrated by blood; those earthly, but sacred types, by the blood of bulls and lambs, &c. Much more the heavenly things shadowed by them, ought to be purified or consecrated by better blood than the blood of beasts. The blood consecrating these, should as much excel the blood that consecrated those, as the heavenly things themselves do, in their own nature, excel those earthly shadows of them. Look, what proportion there is between the type and anti-type, the like proportion also is betwixt the blood that consecrates them; earthly things with common, heavenly things with the most excellent blood.
So then, there are two things to be especially observed here: First, The nature of Christ’s death and sufferings: It had the nature, use and end of a sacrifice, and of all the sacrifices the most excellent. Secondly, The necessity of his offering it up: it was necessary to correspond with all the types and prefiguration of it under the law: but especially it was necessary for the expiating of sin, the propitiating of a justly incensed God, and the opening, a way for reconciled ones to come to God in. The point I shall give you from it is,
Doct. That the sacrifice of Christ, our High Priest, is most
excellent in itself; and most necessary for us.
Sacrifices are of two sorts, eucharistical, or thank-offerings, in testification of homage, duty and service; and in token of gratitude for mercies freely received; and ilastical, or expiatory, for satisfaction to justice, and thereby the atoning and reconciling of God. Of this last kind was the sacrifice offered by Jesus Christ for us: to this office he was called by God,
My present design is, from this scripture, to open the general nature and absolute necessity of the priesthood of Christ; shewing what his priesthood implies in it, and how all this was indispensably necessary in order to our recovery from the deplorable state of sin and misery.
First then, we will consider what it supposes and implies; and then, wherein it consists. And there are six things which it either pre-supposeth, or necessarily includeth in it.
1. At first sights it supposes man’s revolt and fall from God; and a dreadful breach made thereby betwixt God and him, else no need of an atoning sacrifice. “If one died for all, then were at dead”,
2. His priesthood, supposes the unalterable purpose of God to take vengeance for sin; he will not let it pass. I will not determine what God could do in this case, by his absolute power; but I think it is generally yielded, that, by his ordinate power, he could do no less than punish it in the person of the sinner, or of his surety.
Those that contend for such a forgiveness, as is an act of charity, like that whereby private persons forgive one another, must at once suppose God to part with his right, cedendo de jure suo, and also render the satisfaction of Christ altogether useless, as to the procurement of forgiveness; yea, rather an obstacle, than a means to it. Surely, the nature and truth of God oblige him to punish sin. “He is of purer eyes than to look upon iniquity,”
3. The priesthood of Christ pre-supposeth the utter impotency of men to appease God, and, recover his favour by any thing he could do or suffer. Surely God would not come down to assume a body to die, and be offered up for us, if at any cheaper rate it could have been accomplished; there was no other way to recover man and satisfy God. Those that deny the satisfaction of Christ, and talk of his dying to confirm the truth, and give us an example of meekness, patience, and self-denial, affirming these to be the sole ends of his death, do not only therein root up the foundations of their own comfort, peace and pardon, but most boldly impeach and tax the infinite wisdom. God could have done all this at a cheaper rate: the sufferings of a mere creature are able to attain these ends: the deaths of the martyrs did it. But who by dying can satisfy and reconcile God? what creature can bring him an adequate and proportionable value for sin? yea, for all the sin that ever was, or shall be transmitted to the natures, or committed by the persons, of all God’s elect, from Adam, to the last that shall be found alive at the Lord’s coming? surely, none but Christ can do this.
4. Christ’s priesthood implies the necessity of his being God- man. It was necessary he should be a man, in order to his passion, compassion, and derivation of his righteousness and holiness to men. Had he not been a man, he had had no sacrifice to offer, no soul or body to suffer in. The Godhead is impatible, immortal, and above all those sufferings and miseries Christ felt for us. Besides, his being man, fills him with bowels of compassion, and tender sense of
our miseries: this makes him a merciful and faithful High priest,
5. The priesthood of Christ implies the extremity of his sufferings. In sacrifices, you know, there was a destruction, a kind of annihilation of the creature to the glory of God. The shedding of the creature’s blood, and burning its flesh with fire, was but an umbrage, or faint resemblance of what Christ endured, when he made his soul an offering for sin.
And lastly, It implies the gracious design of God to reconcile us at a dear rate to himself in that he called and confirmed Christ in his priesthood by an oath, and thereby laid out a sacrifice, of infinite value, for the world. Sins, for which no sacrifice is allowed, are desperate sins, and the case of such sinners is helpless: But if God allow, yea, and provide a sacrifice himself, how plainly does it speak his intentions of peace and mercy? These things are manifestly presupposed, or implied in Christ’s priesthood.
“This priesthood of Christ is that function, wherein he comes before God, in our name and place, to fulfil the law, and offer up himself to him a sacrifice of reconciliation for our sins; and by his intercession to continue and apply the purchase of his blood to them for whom he shed it:” All this is contained in that famous scripture,
Secondly, The necessity of Christ’s priesthood comes next to be opened. Touching which, I affirm, according to the scriptures, it was necessary, in order to our salvation, that such a Priest should, by such a sacrifice, appear before God for us.
The truth of this assertion will be cleared by these two principles, which are evident in the scripture, viz. That God stood upon full satisfaction, and would not remit one sin without it: and that fallen man is totally incapable of tendering him any such satisfaction; therefore Christ, who only can, must do it, or we perish.
1. God stood upon full satisfaction, and could not remit one sin without it. This will be cleared from the nature of sin; and from the veracity and wisdom of God.
(1.) From the nature of sin, which deserves that the sinner should suffer for it. Penal evil; in a course of justice, follows moral evil. Sin and sorrow ought to go together; betwixt these is a necessary connection,
(2.) The veracity of God requires it. The word is gone out of his mouth;
(3.) The wisdom of God, by which he governs the rational world, admits not of a dispensation or relaxation of the threatenings without satisfaction: for, as good no king, as no laws for government; as good no law, as no penalty; and as good no penalty, as no execution. To this purpose one well observes; “It is altogether indecent, especially to the wisdom and righteousness of God, that that which provoketh the execution, should procure the abrogation of his law; that that should supplant and undermine the law, for the alone preventing whereof the law was before established.” How could it be expected, that men should fear and tremble before God, when they should find themselves more scared than hurt by his threats against sin! So then God stood upon satisfaction, and would admit no treaty of peace, on any other ground.
Object. Let none here object, that reconciliation upon this only score of satisfaction, is derogatory to the riches of grace; or that we allow not God what we do men, viz. to forgive an injury freely, without satisfaction.
Sol. Free forgiveness to us, and full satisfaction made to God by Jesus Christ for us, are not “asurata”, things inconsistent with each other, as in its proper place shall be more fully cleared to you. And for denying that to God which we allow to men, you must know, that man and man stand on even ground: man is not capable of being wronged and injured by man, as God is by man, there is no comparison between the nature of the offences.
To conclude, man only can freely forgive man; in a private capacity, so far as wrong concerns himself; but ought not to do so in a public capacity, as he is judge, and bound to execute justice impartially. God is our Law-giver and Judge: he will not dispense with violations of the law, but strictly stands upon complete satisfaction.
2. Man can render to God no satisfaction of his own, for the wrong done by his sin. He finds no way to compensate and make God amends, either by doing, or by suffering his will.
(1.) Not by doing: this way is shut up to all the world; none can satisfy God, or reconcile himself to him this way; for it is evident our best works are sinful; “All our righteousness is as filthy rags,”
(2.) And as man can never reconcile himself to God by doing, so neither by suffering: that is equally impossible; for no sufferings can satisfy God, but such as are proportionable to the offence we suffer for. And if so, an infinite suffering must be borne: I say infinite, for sin is an infinite evil, objectively considered, as it wrongs an infinite God. Now sufferings may be said to be infinite, either in respect of their height, exceeding all bounds and limits; the letting out of the wrath and fury of an infinite God: or in respect of duration, being endless and everlasting. In the first sense, no creature can bear an infinite wrath, it would swallow us up. In the second, it may be borne as the damned do; but then, ever to be suffering, is never to have satisfied.
So that no man can be his own priest, to reconcile himself to God by what he can do or suffer. And therefore, one that is able by doing and suffering, to reconcile him, must undertake it, or we perish. Thus you see plainly and briefly the general nature and necessity of Christ’s priesthood.
From both these, several useful corollaries, or practical deductions, offer themselves.
Corollary 1. This shows, in the first place, the incomparable excellency of the reformed Christian religion above all other religions, known to, or professed in the world. What other religions seek, the Christian religion only finds, even a solid foundation for true peace and settlement of conscience. While the Jews seek it in vain in the law, the Mahometan in his external and ridiculous observances; the Papist in his own merits; the believer only finds it in the blood of this great Sacrifice; this, and nothing less than this, can pacify a distressed conscience, labouring under the weight of its own guilt. Conscience demands no less to satisfy it, than God demands to satisfy him. The grand inquest of conscience is, is God satisfied? If he be satisfied, I am satisfied. Woeful is the state of that man, that feels the worm of conscience nibbling on the most tender part of the soul, and has no relief against it; that feels the intolerable scalding wrath of God burning within, and has nothing to cool it. Hear me, you that slight the troubles of conscience, that call them fancies and melancholy whimsies; if you ever had had but one sick night for sin, if you had ever felt that shame, fears horror, and despair, which are the dismal effects of an accusing and condemning conscience, you would account it an unspeakable mercy to hear of a way for the discharge of a poor sinner from that guilt: you would kiss the feet of that messenger that could bring you tidings of peace; you would call him blessed, that should direct you to an effectual remedy. Now, whoever thou art, that finest away in thine iniquities, that droopest from day to day under the present wounds, the dismal presages of conscience, know that thy soul and peace can never meet, till thou art persuaded to come to this blood of sprinkling.
The blood of this sacrifice
speaks better things than the blood of Abel. The blood of this sacrifice
is the blood of God,
Yea, Christ’s blood is not only the blood of God, but it is blood shed in thy stead, and in thy place and room,
Corollary 2. Hence also be inferred of the necessity of faith, in order to a state and sense of peace with God: for to what purpose is the blood of Christ our sacrifice shed, unless it be actually and personally applied, and appropriated by faith? You know when the sacrifices under the law were brought to be slain, he that brought it was to put his hand upon the head of the sacrifice, and so it was accepted for him, to make an atonement,
To this the whole gospel tends, even to persuade sinners to apply Christ, and his blood to their own souls. To this he invited us,
What is the need that the blood of Christ is shed, if I have no interest in it, no saving influences from it? O be convinced, this is the end, the business of life. Faith is the Phoenix-grace, as Christ is the Phoenix-mercy. He is the gift,
And I am assured, till God show you the face of sin, in the glass of the law, make the scorpions and fiery serpents, that lurk in the law, and in your own consciences, to come hissing about you, and smiting you with their deadly stings, till you have had some sick nights, and sorrowful days for sin, you will never go up and down seeking an interest in the blood of his sacrifice with tears.
But, reader, if ever this be thy condition, then wilt thou know the worth of a Christ; then wilt thou have a value for the blood of sprinkling. As I remember it is storied of our crook-backed Richard, when he was put to a rout in a field-battle, and flying on foot from his pursuing enemies; he cried out, O now saith he, a kingdom for a horse. So wilt thou cry, A kingdom for a Christ; ten thousand worlds now, if I had them, for the blood of sprinkling.
Corollary 3. Is Christ your High-priest, and is his priesthood so indispensably necessary to our salvation? Then, freely acknowledge your utter impotency to reconcile yourselves to God by any thing you can do, or suffer; and let Christ have the whole glory of your recovery ascribed to him. It is highly reasonable that he that laid down the whole price, should have the whole praise. If any man think, or say, he could have made an atonement for himself, he does therein cast no light reproach upon that profound wisdom which laid the design of our redemption in the death of Christ. But of this I have spoken elsewhere. And therefore,
Corollary 4. In the last place, I rather choose to persuade you to see your necessity of this priest, and his most excellent sacrifice; and accordingly to make use of it. The best of you have polluted natures, poisoned in the womb with sin; those natures have need of this sacrifice, they must have the benefit of this blood to pardon and cleanse them, or be eternally damned. Hear me, ye that never spent a tear for the sin of nature, if the blood of Christ be not sprinkled upon your natures, it had been better for you, that you had been the generation of beasts, the offspring of dragons or toads. They have a contemptible, but not a vitiated sinful nature, as you have.
Your actual sins have need of the priest, and his sacrifice, to procure remission for them. If he take them not away by the blood of his cross, they can never be taken away, they will lie down with you in the dust; they will rise with you and follow you to the judgement seat, crying, We are thy works, and we will follow thee. All thy repentance and tears, couldst thou weep as many as there be drops in the ocean, can never take away sin. Thy duties, even the best of them, need this sacrifice. It is in the virtue thereof that they are accepted of God. And were it not that God had respect to Christ’s offering, he would not regard, or look towards thee, or any of thy duties. Thou couldst no more come near to God, than thou couldst approach a devouring fire, or dwell with everlasting burnings.
Well then, say, I need such a price every way. Love him in all his offices. See the goodness of God in providing such a sacrifice for thee. Meat, drink, and air, are not more necessary to maintain thy natural life, than the death of Christ is to give and maintain thy spiritual life.
O then, let thy soul grow big whilst meditating of the usefulness and excellency of Christ, which is thus displayed and unfolded in every branch of the gospel. And, with a deep sense upon thy heart, let thy lips say, Blessed be God, for Jesus Christ.
For by one offering he hath perfected for ever them that are sanctified.
After this more general view and consideration of the priesthood of Christ, method requires that we come to a nearer and more particular consideration of the parts thereof, which are his oblation and intercession, answerable to the double office of the High-priest, offering the blood of the sacrifices without the holy place, which typed out Christ’s oblation, and then once a year bringing the blood before the Lord into the most holy place, presenting it before God, and with it sprinkling the mercy-seat, wherein the intercession of Christ (the other part or act of his priesthood) was in a lively manner typified to us.
My present business is to open and apply the oblation of Christ; the efficacy and excellency whereof is excellently illustrated, by a comparison with all other oblations, in the precedent context, and with a singular encomium commended to us in these words, from the singularity of it. It is but one offering; one not only specifically, but one numerically considered; but once offered, and never more to be repeated: for Christ dies no more,
Doct. That the oblation made unto God by Jesus Christ, is of
unspeakable value, and everlasting efficacy, to perfect all
them that are, or shall be sanctified, to the end of the world.
Out of this fountain flow all the excellent blessings that believers either have, or hope for. Had it not been for this, there had been no such things in rerum natura, as justification, adoption, salvation, &c. peace with God and hopes of glory, pardon of sin, and divine acceptation: these and all other our best mercies, had been but so many entia, rationis, mere conceits. A man, as one saith, might have happily imagined such things as these, as he may golden
mountains, and rivers of liquid gold, and rocks of diamonds: but these things could never have had any real existence extra mentem, had not Christ offered up himself a sacrifice to God for us. It is “the blood of Christ, who through the eternal Spirit offered up himself without spot to God, that purges the conscience from dead works,”
His appearing before God as our priest, with such an offering for us, is that which removes our guilt and fear together: “He appeared to put away sin by the sacrifice of himself,”
First, The Priest that appears before God with an oblation for us, is Jesus Christ, God-man: the dignity of whose person dignified, and derived an inestimable worth to the offering he made. There were many priests before him, but none like unto him, either for the purity of his person, or the perpetuity of his priesthood: they were sinful men, and offered for their own sins, as well as the sins of the people,
Secondly, The oblation or offering he made, was not the blood of beasts, but his own blood,
1. Invaluably precious. So the apostle styles it,
And yet I dare not affirm, as some do, that by reason of the infinite preciousness of Christ’s blood, one drop thereof had been sufficient to have redeemed the whole world: for if one drop had been enough, why was all the rest, even to the last drop, shed? Was God cruel, to exact more from him than was needful and sufficient: Besides, we must remember, that the passions of Christ, which were inflicted on him as the curse of the law, these only are the passions which are sufficient for our redemption from the curse of the law; now it was not a drop of blood, but death which was contained in the curse: this therefore was necessary to be inflicted. But surely as none but God can estimate the weight and evil of sin, so none but he can comprehend the worth and preciousness of the blood of Christ, shed to expiate it. And being so infinitely precious a thing which was offered up to God, it must,
2. Needs be a most complete and all-sufficient oblation, fully to expiate the sins of all for whom it was offered, in all ages of the world. The virtue of this sacrifice reacheth backward as far as Adam, and reacheth forward to the last person of the elect springing from him. That the efficacy of it thus reacheth back to Adam, is plain: for, on the account thereof, he is stiled “The Lamb slain from the foundation of the world,”
And to the same sense a judicious expositor understands those words of Christ,
And the virtue of this oblation not only reaches those believers, that lived and died before Christ’s day, but it extends itself forward to the end of the world. Hence
To the same sense are those words,
And as the virtue of this oblation reaches backward and forward, to all ages, and to all believers, so to all the sins of all believers, which are fully purged and expiated by it: this no other oblation could do. The legal sacrifices were no real expiations, but rather remembrances of sins,
3. And lastly, to name no more; being so precious in itself, and so efficacious to expiate sin, it must needs be a most grateful oblation to the Lord, highly pleasing and delightful in his eyes. And so indeed it is said,
Hence arose the delight and pleasure God had in it; this made him take pleasure in bruising, him,
Thirdly, This oblation he brings before God, and to him he offers it up: So speaks the apostle,
Fourthly, The persons for whom, and in whose stead he offered himself to God, was the whole number of God’s elect, which were given him of the Father, neither more nor less: So speak the scriptures. He laid down his life for the sheep,
Fifthly, The design and end of this oblation was to atone, pacify, and reconcile God, by giving him a full and adequate compensation or satisfaction for the sins of these his elect: so speaks the apostle,
Inference 1. Hence it follows, That actual believers are fully freed from the guilt of their sins, and shall never more come under condemnation.
The obligation of sin is perfectly abolished by the virtue of this sacrifice. When Christ became our sacrifice, he both bare, and bare away our sins. First, They were laid upon him, then expiated by him; so much is imported in that word,
O the unspeakable efficacy of Christ’s sacrifice, which extends to all sins!
Inf. 2. From this oblation Christ made of himself to God for our sins, we infer the inflexible severity of divine Justice, which could be no other way diverted from us, and appeased, but by the blood of Christ. If Christ had not presented himself to God for us, Justice would not have spared us: And if he do appear before God as our surety, it will not spare him;
“Here is the grave, the wrath of God, and devouring flame, the just punishment of sin, on the one side: and here am I, a poor sinful soul, on the other side: but this is my comfort, the covenant of grace, which is established upon so many sure promises, has saved all. There is an act of oblivion passed in heaven: I will forgive their iniquities, and their sins will I remember no more. This is the blessed privilege of all within the covenant, among whom I am one.” O it is sweet at all times, especially at such a time, to see the reconciled face of God, through Jesus Christ, and hear the voice of peace through the blood of the cross.
Inf. 3. Has Christ offered up himself a sacrifice to God for us? Then let us improve, in every condition, this sacrifice, and labour to get hearts duly affected with such a sight as faith can give us of it. Whatever the condition or complaint of any Christian is, the beholding the Lamb of God, that taketh away the sin of the world, may give him strong support, and sweet relief. Do you complain of the hardness of your hearts, and want of love to Christ? Behold him
as offered up to God for you; and such a sight, (if any in the world will do it) will melt your hard hearts.
Or is your heart pressed down even to despondency, under the guilt of sin, so that you cry, how can such a sinner as I be pardoned? my sin is greater than can be forgiven? “Behold the Lamb of God, that taketh away the sin of the world.” Remember that no sin can stand before the efficacy of his blood.
Are you at any time staggering through unbelief filled with unbelieving suspicions of the promises? Look hither, and you shall see them all ratified and established in the blood of the cross, so that hills and mountains shall sooner start from their own basis and centres, than one little of the promise fail.
Do you at any time find year hearts fretting, disquieted, and impatient under every petty cross and trial? See how quietly Christ your sacrifice came to the altar, how meekly and patiently he stood under all the wrath of God and men together This will silence, convince, and shame you.
In a word, here you will see so much of the grace of God, and love of Christ, in providing and becoming a sacrifice for you: you will see God taking vengeance against sin, but sparing the sinner: you will see Christ standing as the body of sin alone; for, “he was made sin for us, that we might be made the righteousness of God in him:” that whatever corruption burdens, this, in the believing application, will support; whatever grace is defective, this will revive it.
Blessed be God for Jesus Christ.
Wherefore he is able also to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them.
Having dispatched the first part, or act of Christ’s priesthood, consisting in his Oblation; we come to the other branch of it, consisting in his Intercession, which is nothing else but the virtual continuation of his offering once made on earth; that being medium reconciliationis, the means of reconciling; this, medium applicationis, the way and means of his applying to us the benefits purchased by it.
This second part, or branch of his priesthood, was typified by the High-priest’s entering with the blood of the sacrifice and sweet incense into the holy place:
Christ’s offering himself on earth, answered to the killing of the sacrifice without; and his entering into heaven, there to intercede, was that which answered to the priest’s going with blood, and his hands full of incense, within the vail. So that this is a part, yea, a special part of Christ’s priesthood; and so necessary to it, that if he had not done this, all his work on earth had signified nothing; nor had he been a priest, i. e. a complete and perfect
priest, if he had remained on earth,
The words contain an encouragement to believers, to come to God in the way of faith, drawn from the intercession of Christ in heaven for them. In which you may take notice of these principal parts.
1. The quality of the persons here encouraged, who are described by a direct act of faith, as poor recumbents that are going out of themselves to God by faith; but conscious of great unworthiness in themselves, and thence apt to be discouraged.
2. The encouragement propounded to such believers, drawn from the ability of Jesus Christ, in whose name they go to the Father, to save them to the uttermost, i.e. fully, perfectly, completely; for so this emphatical word, “eis to panteles”, signifies, the saving us wholly, thoroughly, completely, and altogether; giving our salvation its last act and completion.
The ground or reason of this his saving ability: “Seeing he ever liveth to make intercession;” i.e. he has not only offered up his blood to God upon the tree, as a full price to purchase pardon and grace for believers; but lives in heaven, and that for every to apply unto us, in the way of intercession, all the fruits, blessings, and benefits, that that precious blood of his deserves, and has procured us a price for them. The words thus opened, the point I shall single out, from among many that lie in them, as most suitable to my design and purpose, is this;
Doct. That Jesus our High-priest lives for ever, in the
capacity of a potent Intercessor, in heaven for believers.
Here we will enquire, First, What it is for Christ to be an intercessor. Secondly, By what acts he performs that work in heaven. Thirdly, Whence the potency and prevalence of his intercession is. Fourthly, and lastly, How he lives for ever to make intercession for us.
First, What it is for Christ to be an intercessor for us. To intercede in general, is to go betwixt two parties, to intreat, argue, and plead with one for the other. And of this there are two sorts; 1. Ex charitate, ut fratres, that whereby one Christian prays and pleads with God for another,
And thus to make intercession, is the peculiar and incommunicable prerogative of Jesus Christ, none but he can go in his own name to God. And in that sense we are to understand that place,
And yet, though God has for ever shut up and barred this way to all the children of men, telling us that no man shall ever have access to him in his own name, as Christ the Prince had; how do some, notwithstanding, strive to force open the Prince’s gate? So do they, that found the intercession of saints upon their own works and merits, thereby robbing Christ of his peculiar glory; but all that so approach God, approach a devouring fire; Christ only, in the virtue of his blood, thus comes before him, to make intercession for us.
Secondly, We will enquire wherein the intercession of Christ in heaven consists, or by what acts he performs his glorious office there. And the scriptures place it in three things:
1. In his presenting himself before the Lord in our names, and upon our accounts. So we read in
Christ performs his intercession-work in heaven, not by a naked appearing in the presence of God only, but also by presenting his blood, and all his sufferings to God, as a moving plea on our account. Whether he makes any proper oral intercession there, as he did on earth, is not so clear; some incline to it, and think it is countenanced by Zechariah, chap. 1: 12,13. Where Christ our Intercessor presents a proper vocal request to the Father, in the behalf of his
people; saying “O Lord of hosts, how long wilt thou not have mercy on Jerusalem, and on the cities of Judah, against which thou hast had indignation these threescore and ten years? And the Lord answered him with good and comfortable words.” And so
And thus if you look into
3. And lastly, He presents the prayers of his saints to God, with his merits; and desires that they may for his sake be granted. He causes a cloud of incense to ascend before God with them,
Thirdly, And that this intercession of Christ is most potent, successful, and prevalent with God, will be evinced, both from the qualification of this our Advocate, from his great interest in the Father, from the nature of the place he useth with God, and from the relation and interest believers have, both in the Father to whom, and the Son by whom this intercession is made.
1. Our intercessor in the heavens is every way able and fit for the work he is engaged in there. Whatever is desirable in an advocate, is in him eminently. It is necessary that he who undertakes to plead the cause of another, especially if it be weighty and intricate, should be wise, faithful, tender-hearted, and one that concerns himself in the success of his business. Our Advocate Christ, wants no wisdom to manage his work; he is the wisdom of God, yea, only
wise,
And then for his concernment and interest in the success of his suit; he not only reckons, but has really made it his own interest, yea, more his own than it is ours: For now by reason of the mystical union, all our wants and troubles are his,
2. Consider the great interest he has in the Father, with whom he intercedes. Christ is his dear Son,
He must needs speed in his suit, if you consider the nature of his intercession, which is just and reasonable for the matter, urgent and continual, for the manner of it. The matter of his requesting most equal: what he desires is not desired gratis, or upon terms unbecoming the holiness and righteousness of God to grant; he desires no more but what he has deserved, and given a valuable consideration to the Father for. And so the justice of God does, not only not oppose, but furthers and pleads for the granting, and fulfilling his requests.
Here you must remember, that the Father is under a covenant tie and bond to do what he asks; for Christ having fully performed the work on his part, the mercies he intercedes for, are as due as the hire of the labourer is, when the work is faithfully done. And as the matter is just, so the manner of his intercession is urgent and continual. How importunate a suitor he is, may be gathered from that specimen, given of it in
4. Consider who they are for whom he makes intercession: The friends of God, the children of God; those that the Father himself loves, and his heart is propense and ready enough to grant the best and greatest of mercies to: which is the meaning of
Fourthly, In what sense he is to live for ever to make intercession. Shall he then be always at his work? employed in begging new favours for us to eternity? How then shall the people of God be perfect in heaven, if there be need of Christ’s intercession to eternity for them?
I answer, by distinguishing the essence and substance of Christ’s offices, from the way and manner of administration. In the first sense it is eternal: for his mediatory kingdom, as to the essence of it, is to abide for ever; Christ shall never cease to be a Mediator; the church shall never want a head; for “of his kingdom, there shall be no end,”
And so Christ continues to be our Mediator; and yet that affords no argument that our happiness shall be incomplete, but rather argues the perfection of the church, which thenceforth shall be governed no more as it now is, nor have any farther use of ordinances, but shall be ruled more immediately, gloriously, triumphantly, and ineffably in the world to come. The substance of his Mediatorship is not changed, but the manner of the administration only.
Use 1. Does Christ live for ever in heaven to present his blood to God in the way of intercession for believers? How sad then is their case, that have no interest in Christ’s blood; bit instead of pleading for them, it cries to God against then, as the despisers and abusers of it! Every unbeliever despises it: The apostate treads it under foot. He that is an intercessor for some, will be an accuser of others. To be guilty of a man’s blood is sad; but to have the blood of Jesus accusing and crying to God against a soul, is unspeakable terrible. Surely when he shall make inquisition for blood, when the day of his vengeance is come, he will make it appear by the judgements he will execute, that this is a sin never to be expiated, but vengeance shall pursue the sinner to the bottom of hell. Oh! what do men and women do, in rejecting the gracious offer of Christ! what, tread upon a Saviour! and cast contempt, by unbelief and hardness of heart, upon their only remedy! I remember I have read of a harlot that killed her child, and said that it smiled upon her when she went to stab it. Sinner, does not Christ smile upon thee in the gospel? And wilt thou, as it were, stab him to the heart by thine infidelity? Wo, and alas for that man, against whom this blood cries in heaven!
Use 2. Doth Christ live for ever to make intercession? Hence let believers fetch relief, and draw encouragement against all the causes and grounds of their fears and troubles; for surely this answers them all.
1. Hence let them be encouraged against all their sinful infirmities, and lamented weaknesses. It is confessed these are sad things; they grieve the Spirit of God, sadden your own hearts, cloud your evidences; but having such a High-priest in heaven, can never be your ruin.
2. Hence draw abundant encouragement against all heart- straitenings, and deadness of Spirit in prayer. Thou complainest thy heart is dead, wandering, and contracted in duty: O, but remember Christ’s blood speaks, when thou canst not; it can plead for thee, and that powerfully, when thou art not able to speak a word for thyself: to this sense that scripture speaks,
3. Christ’s intercession is a singular relief to all that come unto God by him, against all sinful damps and slavish fears from the justice of God. Nothing more promotes the fear of reverence; nothing more suppresseth unbelieving despondencies, and destroys the spirit of bondage. So you find it,
4. The intercession of Christ gives admirable satisfaction and encouragement to all that corns to God, against the fears of de setting him again by apostasy. This, my friends, this is your principal security against these matters of fear. With this he relieved Peter,
5. It gives sweet relief against the defects and wants that yet are in our sanctification. We want a great deal of faith, love, heavenly-mindedness, mortification, knowledge. We are short and wanting in all. There are “husteremata”, the remains, or things wanting, as the apostle calls them,
Use 3. Does Christ live for ever to make intercession? Then let those who reap on earth the fruits of that his work in heaven, draw instruction thence about the following duties, to which it leads them as by the hand.
1. Do not forget Christ in an exalted state. You see though he be in all the glory above, at God’s right hand, and enthroned king, he does not forget you: he, like Joseph, remembers his brethren in all his glory. But, alas, how oft does advancement make us forget him? As the Lord complains in
2. Let the intercession of Christ in heaven for you, encourage you to constancy in the good ways of God. To this duty it sweetly encourages also,
3. Let it encourage you to constancy in prayer: O do not neglect that excellent duty, seeing Christ is there to present all your petitions to God; yea, to perfume as well as present them. So the apostle,
4. Hence be encouraged to plead for Christ on earth, who continually pleads for you in heaven. If any accuse you, he is there to plead for you: and if any dishonour him on earth, see that you plead his interest, and defend his honour. Thus you have heard what his intercession is, and what benefits we receive by it.
Blessed be God for Jesus Christ.
Christ has redeemed us from the curse of the law, being made a curse for us.
You have seen the general nature, necessity and parts of Christ’s priesthood, viz. oblation and intercession. Before you part from this office, it is necessary you should farther take into consideration the principal fruits and effects of his priesthood; which are, complete satisfaction and the acquisition or purchase of an eternal inheritance. The former viz. The satisfaction, made by his blood, is manifestly contained in this excellent scripture before us, wherein the apostle (having shown before, at ver. 10. that whosoever “continues not in all things written in the law, to do them, are cursed)” declares how, notwithstanding the threats of the law, a believer comes to be freed from the curse of it, namely, by Christ’s bearing that curse for him, and so satisfying God’s justice, and discharging the believer from all obligations to punishment.
More particularly, in these words you have the believer’s discharge from the curse of the law, and the way and manner thereof opened.
1. The believers discharge; Christ has redeemed us from the curse of the law. The law of God has three parts, commands promises, and threatening or curses. The curse of the law is its condemning sentence, whereby a sinner is bound over to death, even the death of soul and body. The chain, by which it binds him, is the guilt of sin; and from which none can loose the soul but Christ. This curse of the law is the most dreadful thing imaginable; it strikes at the life of a sinner, yea, his best life, the eternal life of the soul: and when it has condemned, it is inexorable, no cries nor tears, no reformation nor repentance can loose the guilty sinner; for it requires for its reparation that which no mere creature can give, even an infinite satisfaction. Now from this curse Christ frees the believer; that is, he dissolves the obligation to punishment, cancels the hand-writing, looses all the bonds and chains of guilt, so that the curse of the law has nothing to do with him for ever.
2. We have here the way and manner in and by which this is done; and that is by a full price paid down, and that price paid in the room of the sinner, both making up a complete and full satisfaction. He pays a full price, every way adequate and proportionable to the wrong. So much this word, “hemas exegorasen”, which we translate redeemed, imports; he has bought us out, or fully bought us, that is, by a full price. This price with which he so fully bought or
purchased our freedom from the curse, is not only called “lutron”,
And as the price or ransom paid was full, perfect, and sufficient in itself; so it was paid in our room, and upon our account: so saith the text, “By his being made a curse for us,” the meaning is not, that Christ was made the very curse itself, changed into a curse; no more than when the word is said to be made flesh, the divine nature was converted into flesh, hut it assumed or took flesh; and so Christ took the curse upon himself; therefore it is said,
Doct. The death of Christ; has made a full satisfaction to God
for all the sins of his elect.
“He (to wit our surety, Christ) was oppressed, and he was afflicted,” saith the prophet,
Now forasmuch as this doctrine of Christ’s satisfaction is so necessary, weighty and comfortable in itself, and yet so much opposed and intricated by several enemies to it; the method I shall take for the clearing, establishing, and preparing it for use, shall be,
First, To open the nature of Christ’s satisfaction, and shew what it is.
Secondly, To establish the truth of it, and prove that he made full satisfaction to God for all the sins of the elect.
Thirdly, To answer the most considerable objections made against it.
And lastly, To apply it.
First, What is the satisfaction of Christ, and what does it imply? I answer, satisfaction is the act of Christ, God-man, presenting himself as our surety in obedience to God and love to us; to do and to suffer all that the law required of us: thereby freeing us from the wrath and curse due to us for sins.
1. It is the act of God-man; no other was capable of giving satisfaction for an infinite wrong done to God. But by reason of the union of the two natures in his wonderful person, he could do it, and has done it for us. The human nature did what was necessary in its kind; it gave the matter of the sacrifice: the divine nature stamps the dignity and value upon it, which made it an adequate compensation: so that it was opus “Theandrikon”, the act of God-man; yet so,
that each nature retained its own properties, notwithstanding their joint influence into the effect. If the angels in heaven had laid down their lives, or if the blood of all the men in the world had been poured out by justice, this could never have satisfied, because that “axiosis”, worth and value which this sacrifice has, would have still been wanting. “It was God that redeemed the church with his own blood,”
2. If he satisfy God for us, he must present himself before God, as our surety, in our stead, as well as for our good; else his obedience had signified nothing to us; to this end he was “made under the law,”
And it is well observed by our
divines, who assert the vicegerency and substitution of Christ in his
sufferings, that all those Greek particles which we translate [for] when applied to the sufferings of Christ do note the meritorious, deserving, procuring cause of those sufferings. So you find,
And indeed, this very consideration is that which supports the doctrine of imputation, the imputation of our sins to Christ, and the imputation of Christ’s righteousness unto us,
3. The internal moving cause of Christ’s satisfaction for us, was his obedience to God, and love to us. That it was an act of obedience, is plain from
4. The matter of Christ’s satisfaction, was his active and passive obedience to all the law of God required. I know there are some that doubt whether Christ’s active obedience have any place here, and so whether it he imputed as any part of our righteousness. It is confessed, that scripture most frequently mentions his passive obedience, as that which made the atonement, and procures our redemption,
5. The effect and fruit of this his satisfaction, is our freedom, ransom, or deliverance from the wrath and curse due to us for our sins. Such was the dignity, value, and completeness of Christ’s satisfactions, that in strict justice it merited our redemption and full deliverance; not only a possibility that we might be redeemed and pardoned, but a right whereby to be so, as the learned Dr. Twiss judiciously argues. If he be made a curse for us, we must then be
redeemed from the curse, according to justice; so the apostle argues,
Secondly, We shall gather up all that has been said to establish the truth of Christ’s satisfaction; proving the reality of it, that it is not an improper, catachrestical, fictitious satisfaction, by divine acceptilation, as some have very diminutively called it; but real, proper, and full, and as such accepted by God. For his blood is the stood of a Surety,
Thirdly, In the next place, therefore, we shall reject those doctrines, and remove the principal of those objections that are found militating against the satisfaction of Christ.
And, in the first place, we reject with deep abhorrence that doctrine, which ascribes to man any power, in whole, or in part, to satisfy God for his own, or other men’s sins. This, no mere creature can do by active obedience, were it so complete that he could never sin in thought, word, or deed, any more, but live the most holy life that ever any lived: for all this would be no more than his duty as a creature,
We also, with like detestation, reject that doctrine which makes the satisfaction of Christ either impossible, or fictitious, and inconsistent with grace, in the free pardon of sin. Many are the cavils raised against Christ’s satisfaction; the principal are such as these that follow:
Object. The doctrine of Christ’s satisfaction is absurd, for Christ (say we) is God; if so then, God satisfied himself, than which what can be more absurd to imagine?
Sol. I answer, God cannot properly be said to satisfy himself for that would be the same thing as to pardon, simply, without any satisfaction. But there is a twofold consideration of Christ; one in respect of his Essence and Divine Nature, in which sense he is the object both of the offence, and of the satisfaction made for it. Another in respect of his person and economy, or office; in which sense he properly satisfies God, being in respect of his manhood
another, and inferior to God,
Object. If Christ satisfied by paying our debt, then he should have endured eternal torments; for so we should, and the damned shall.
Sol. We must distinguish betwixt what is essential, and what is accidental in punishment. The primary intent of the law is reparation and satisfaction; he that can make it at one entire payment (as Christ could and did) ought to be discharged. He that cannot (as no mere creature can) ought to lie for ever, as the damned do, under sufferings.
Object. If God will be satisfied for our sins before he pardon them, how then is pardon an act of grace.
Sol. Pardon could not be an act of pure grace, if God received satisfaction from us; but if he pardon us upon the satisfaction received from Christ, though it be of debt to him, it is of grace to us: for it was grace to admit a Surety to satisfy, more grace to provide him, and most of all to apply his satisfaction to us, by uniting us to Christ, as he has done.
Object. But God loved us before Christ died for us; for it was the love of God to the world that moved him to give his only-begotten Son. Could God love us, and yet not be reconciled and satisfied?
Sol. God’s complacent love is indeed inconsistent with an unreconciled state: He is reconciled to every one he so loves. But his benevolent love, consisting in his purpose of good, may be before actual reconciliation and satisfaction.
Object. Temporal death, as well as eternal, is a part of the curse, if Christ have fully satisfied by bearing the curse for us, how is it, that those for whom he bare it, die as well as others?
Sol. As temporal death is a penal evil, and part of the curse, so God inflicts it not upon believers; but they must die for other ends, viz. to be made perfectly happy in a more full and immediate enjoyment of God, than they can have in the body: and so, death is theirs by way of privilege,
Inference 1. If the death of Christ was that which satisfied God for all the sins of the elect, then certainly there is an infinite evil in sin, since it cannot be expiated but by an infinite satisfaction. Fools make a mock at sin, and there are but few souls in the world that are duly sensible of, and affected with its evil; but certainly, if God should damn thee to all eternity, thy eternal sufferings could not satisfy for the evil that is in one vain thought. It may be you may think this is harsh and severe, that God should hold his creatures under everlasting sufferings for sin, and never be satisfied with them any more. But when you have well considered, that the object against whom you sin, is the infinite blessed God, which derives an infinite evil to the sin committed against him; and when you consider how God dealt with the angels that fell, for one sin, and that but of the mind; (for having no bodily organs, they could commit nothing externally against God:) you will alter your minds about it. O the depth of the evil of sin! If ever you will see how great and horrid an evil sin is, measure it in your thoughts, either by the infinite holiness and excellency of God, who is wronged by it; or by the infinite sufferings of Christ, who died to satisfy for it; and then you will have deeper apprehensions of the evil of sin.
Inf. 2. If the death of Christ satisfied God, and thereby redeemed the elect from the curse: then the redemption of souls is costly; souls are dear things, and of great value with God. “Ye know, (says the apostle,) that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation, received by tradition; but with the precious blood of the Son of God, as of a lamb without spot,”
Inf. 3. If Christ’s death satisfied God for our sins, how unparalleled is the love of Christ to poor sinners! It is much to pay a pecuniary debt to free another, but who will pay his own blood for another? We have a noted instance of Zaleucus, that famous Locrensian lawgiver, who decreed, that whoever was convicted of adultery, should have both his eyes put out. It so fell out that his own son was brought before him for that crime: hereupon the people interposing,
made suit for his pardon. At length the father, partly overcome by their importunities, and not unwilling to show what lawful favour he might to his son, he first put out one of his own eyes, and then one of his son’s; and so shewed himself both a merciful father, and a just lawgiver; so tempering mercy with justice, that both the law was satisfied, and his son spared. This is written by the historian as an instance of singular love in his father, to pay one half of the penalty for his son. But
Christ did not divide, and share in the penalty with us, but bare it all. Zaleucus did it for his son, who was dear to him; Christ did it for enemies, that were fighting and rebelling against him:
Inf. 4. If Christ by dying, has made full satisfaction, then God is no loser in pardoning the greatest of sinners that believe in Jesus; and consequently his justice can be no bar to their justification and salvation. He is just to forgive us our sins,
Inf 5. Lastly, If Christ has made such a full satisfaction as you have heard, How much is it the concernment of every soul to abandon all thoughts of satisfying God for his own sins and retake himself to the blood of Christ, the ransomer, by faith, that in that blood they may be pardoned? It would grieve one’s heart to see how many poor creatures are drudging and tugging at a task of repentance, and revenge upon themselves, and reformation, and obedience, to
satisfy God for what they have done against him: And alas! it cannot be, they do but lose their labour, could they swelter their very hearts out, weep till they can weep no more, cry till their throats be parched, alas, they can never recompence God for one vain thought; for such is the severity of the law, that when it is once offended, it will never be made amends again by all that we can do: it will not discharge the sinner, for all the sorrow in the world. Indeed, if a man be in Christ,
sorrow for sin is something, and renewed obedience is something; God looks upon them favourably, and accepts them graciously in Christ: but out of him they signify no more than the intreaties and cries of a condemned malefactor, to reverse the legal sentence of the judge. You may toil all the days of your life, and at night go to bed without a candle. To that sense that scripture sounds,
But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, To redeem them that were under the law, that we might receive the adoption of sons.
This scripture gives us an account of a double fruit of Christ’s death, viz. the payment of our debt, and the purchase of our inheritance.
1. The payment of our debt, expressed by our redemption, or buying us out from the obligation and curse of the law, which has been discoursed in the last exercise.
2. The purchase of an inheritance for those redeemed ones, expressed here by their receiving the adoption of sons, which is to be our present subject. Adoption is either civil, or divine. Of the first, the civil law gives this definition: that it is,
“A lawful act, an imitation of nature, invented for the comfort of them that have no children of their own. Divine adoption is that special benefit whereby God, for Christ’s sake, accepteth us as sons, and makes us heirs of eternal life with him.”
Betwixt this civil and sacred adoption, there is a twofold agreement, and disagreement. They agree in this, that both flow from the pleasure and good-will of the adoptant; and in this, that both confer a right to privileges, which we have not by nature: but in this they differ, one is an act imitating nature, the other transcends nature; the one was found out for the comfort of them that had no children; the other for the comfort of them that had no father. This
divine adoption is, in scripture, either taken properly for that act or sentence of God, by which we are made sons, or for the privileges with which the adopted are invested: and so it is taken
Doct. That the death of Jesus Christ has not only satisfied for
our debts, but over and above purchased a rich inheritance for
the children of God.
“For this end, or cause, he is the Mediator of the New Testament; that, by means of death, for the redemption of the transgressions that were under the first Testament, they which are called, might receive the promise of the eternal inheritance,”
We will here, First, See what Christ paid. Secondly, What he purchased. Thirdly, For whom.
First, that Christ paid. Our divines comprise the virtue and fruits of the priesthood of Christ in these two things, viz. Solutio debiti, et acquisitio haereditatis, payment and purchase. Answerable, the obedience of Christ has a double relation, relatio legalis justitiae, the relation of a legal righteousness; and adequate and exactly proportioned price. And it has also in it ratio superlegalis meriti, the relation of a merit over and beyond the law.
To object (as some do) “the satisfaction of Christ was more than sufficient”, according to our doctrine, “and therefore could not be intended, for the payment of our debt,” is a senseless cavil. For surely, if Christ paid more than was owing, he must needs pay all that was owing to Divine Justice. And truly it is but a bad requital of the love of Jesus Christ, who, beside the payment of what he owed, would manifest his bounty by the redundancy of his merit, which
he paid to God to purchase a blessed inheritance for us. This over plus of satisfaction (which was the price of that inheritance I am now to open) is not obscurely hinted, but plainly expressed twice in
Secondly, This inheritance is so large, that it cannot be surveyed by creatures: nor can the boundaries and limits thereof be described, for it comprehends all things;
But, to be more particular, I shall distribute the saints inheritance, purchased by Christ, into three heads; all temporal good things, all spiritual good things, and all eternal good things are theirs.
1. All temporal good things.
2. All spiritual good things are purchased by the blood of Christ for them; as Justification, which comprises remission of sins and acceptance of our persons by God:
So speaks the apostle in
3. All eternal good things are the purchase of his blood. Heaven, and all the glory thereof is purchased for you that are believers, with this price. Hence that glory, whatever it be, is called “an inheritance incorruptible, undefiled, and that fadeth not away, reserved in heaven for you”: To the lively hope whereof you are begotten again, “by the resurrection of Christ from the dead,”
Therefore to complete our happiness, and fill up the uttermost capacity of our souls, all the good of eternity is put into the account and inventory of the saints estate and inheritance. This happiness is ineffably; it is usually distinguished into what is essential, and what is accessory to it. The essentials of it, as far as we in our embodied state can conceive, is either the objective, subjective, or formal happiness to be enjoyed in heaven.
The objective happiness is God himself,
The subjective glory and happiness is the attemperation and suiting of the soul and body to God. This is begun in sanctification, and perfected in glorification. It consists in removing from both all that is indecent, and inconsistent with a state of such complete glory and happiness, and in superinducting and clothing it with all heavenly qualities.
The immunities of the body are its freedom from all nature infirmities; which as they come in, so they go out with sin. Thenceforth there shall be no diseases, deformities, pains, flaws, monstrosities; their good physician death has cured all this, and their vile bodies shall be made like unto Christ’s glorious body,
The soul also is discharged and freed from all darkness and ignorance of mind, being now able to discern all truths in God, that crystal ocean of truth. The leaks of the memory stopt for ever; the roving of the fancy perfectly cured; the stubbornness and reluctance of the will for ever subdued, and retained in due and full subjection to God. So that the saints in glory shall be free from all that now troubles them; they shall never sin more nor be once tempted so to do, for no serpent hisses in that paradise; they shall never grieve nor groan more, for God shall wipe away all tears from their eyes. They shall never be troubled more, for God will then recompense tribulation to their troublers, and to them that are troubled, rest; they shall never doubt more, for fruition excludes doubting.
The formal happiness is the fulness of satisfaction resulting from the blessed sight and enjoyment of God, by a soul so attempered to him,
Lastly, It will be a fully satisfying vision: God will then be all in all, Etiam ipsa curiositas satietur, “Curiosity itself will be satisfied.” The blessed soul will feel itself blessed, filled, satisfied in every part. Ah, what a happiness is here! to look and love, is drink and sing, and drink again at the fountain head of the highest glory! And if at any time its eye be turned from a direct to a reflex sight upon what it once was, how it was wrought on, how fitted for his glory, how wonderfully distinguished by special grace from them that are howling in flames, whilst himself is shouting aloud upon his bed of everlasting rest; and this will enhance the glory.
And so also will the accessories of this blessedness be; The place where God is enjoyed, the empyrean heaven, the city of God, whither Christ ascended, where the great assembly are met. Paradise and Canaan were but the types of it; more excelling and transcending the royal palaces or earthly princes, than they do a pigeon-hole. The company also with whom he is enjoyed, adds to the glory. A blissful society indeed! store of good neighbours in that city. There we shall have familiar converse with angels, whose appearances now are insupportable by poor mortals. There will be sweet and full closings also betwixt the saints; Luther and Zwinglius are there agreed. Here they could not fully close with one another, and no wonder, for they could not fully close with themselves. But there is perfect harmony and unity; all meeting and closing in God, as lines in the centre. This is a blessed glimpse of your inheritance.
Thirdly, All this is purchased for believers: hence it is called, “the inheritance of the saints in light,”
Inf. 1. Has Christ not only redeemed you from wrath, but purchased such an eternal inheritance also by the overplus of his merit for you? O how well content should believers then be with their lot of providence in this life, be it what it will! Content did I say? I speak too low; overcome, ravished, filled with praises and thanksgivings; how low, how poor, how afflicted soever for the present they are. O let not such things as grumbling, repining, fretting at providence, be found, or once named among the expectants of this inheritance! Suppose you had taken a beggar from your door, and adopted him to be your son, and made him heir of a large inheritance, and after this he should contest and quarrel with you for a trifle; could you bear it? How to work the spirit of a saint into contentment with a low condition here, I have laid down several rules in another discourse, to which, for the present I refer the reader.
Infer. 2. With what weaned affections should the people of God walk up and down this world, content to live, and willing to die? For things present are theirs if they live, and things to come are theirs if they die. Paul expresses himself in a frame of holy indifference,
Who can be blamed for desiring to see that fair inheritance which is purchased for him! But, truly, should God hold up the soul by the power of faith, from day to day, to such sights as these, who would be content to live a day more on earth! How should we be ready to pull down the prison walls, and not have patience to wait till God open the door! As the Heathen said, “Victurosque dii celant, ut vivere durent.” And truly the wisdom of God is in this specially
remarkable, in giving the new creature such an admirable crisis, and even temper, as that scripture,
Inf. 3. Hence we infer the impossibility of their salvation that know not Christ, nor have interest in his blood. Neither Athens, nor merely nominal Christians, can inherit heaven. I know some are very indulgent to the Heathen, and many formal Christians are too much so to themselves: but union by faith with Jesus Christ, is the only way revealed in scripture, by which we hope to come to the heavenly inheritance. I know it seems hard, that such brave men, as some
of the Heathens were, should be damned: but the scripture knows no other way to glory, but Christ put on, and applied by faith. And it is the common suffrage of modern sound divines, that no man, by the sole conduct of nature, without the knowledge of Christ, can be saved. There is but one way to glory for all the world,
Scripture every where connects and chains salvation with vocation,
Inf. 4. How greatly are we all concerned to clear up our title to the heavenly inheritance! It is horrible to see how industrious many are for an inheritance on earth, and how careless for heaven. By which we may plainly see how vilely the noble soul is depressed by sin, and sunk down into flesh, minding only the concernments of the flesh. Hear me, ye that labour for the world, as if heaven were in it; what will ye do when at death you shall look back over your shoulder, and see what you have spent your time and strength for, shrinking and vanishing away from you? When you shall look forward, and see vast eternity opening its mouth to swallow you up; O then what would you give for a well-grounded assurance of an eternal inheritance!
O, therefore if you have any concernment for your poor souls; if it be not indifferent to you what becomes of them, whether they be saved, or whether they be damned, “give all diligence to make your calling and election sure,”
Remember, now God offers you his helping hand; now the Spirit waits upon you in the means, but of the continuance thereof you have no assurance; for it is of his own good pleasure, and not at yours. To your work, souls, to your work. Ah, strive as men that know what an inheritance in heaven is worth.
And, as for you that have solid evidence that it is yours; O, that with hands and eyes lifted up to heaven, you would adore that free grace, that has entitled a child of wrath to a heavenly inheritance! Walk as becomes heirs of God, and joint heirs with Christ. Be often looking heavenward when wants pinch here. O look to that fair estate you have reserved in heaven for you, and say, I am hastening home; and when I come thither, all my grants shall be supplied. Consider what it cost Christ to purchase it for thee; and with a deep sense of what he has laid out for thee, let thy soul say,
Blessed be God for Jesus Christ.
Casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ.
We now come to the Regal office, by which our glorious Mediator executes and dischargeth the undertaken design of our redemption. Had he not, as our Prophet, opened the way of life and salvation to the children of men, they could never have known it; and if they had clearly known it, except, as their Priest, he had offered up himself, to impetrate and obtain redemption for them, they could not have been redeemed virtually by his blood; and if they had been so redeemed, yet had he not lived in the capacity of a King, to apply this purchase of his blood to them, they would have had no actual, personal benefit by his death; for what he revealed as a Prophet, he purchased as a Priest; and what he so revealed and purchased as a Prophet and Priest, he applies as a King: first subduing the souls of his elect to his spiritual government; then ruling them as his subjects, and ordering all things in the kingdom of Providence for their good. So that Christ has a twofold kingdom, the one spiritual and internal, by which he subdues and rules the hearts of his people; the other providential and external, whereby he guides, rules, and orders all things in the world, in a blessed subordination to their eternal salvation. I am to speak from this text of his spiritual and internal kingdom.
These words are considered two ways, either relatively or absolutely. Considered relatively, they are a vindication of the apostle from the unjust censures of the Corinthians, who very unworthily, interpreted his gentleness, condescension, and winning affability, to be no better than a fawning upon them for self-ends; and the authority he exercised, no better than pride and imperiousness. But hereby he lets them know, that as Christ needs not, so he never used such carnal artifices: The weapons of our warfare (saith he) are not carnal, but mighty, through God, &c.
Absolutely considered, they hold forth the efficacy of the gospel, in the plainness and simplicity of it, for the subduing of rebellious sinners to Christ: and in them we have these three things to consider,
1. The oppositions made by sinners against the assaults of the gospel, viz. imaginations, or reasonings, as the word “logismous” may be fitly rendered. He means the subtleties, slights, excuses, subterfuges, and arguing of fleshly-minded men; in which they fortify and entrench themselves against the convictions of the word: yea, and there are not only such carnal seasonings, but many proud, high conceits with which poor creatures swell, and scorn to submit to the abasing, humble, self denying way of the gospel. These are the fortifications erected against Christ by the carnal mind.
2. We have here the conquest which the gospel obtains over sinners, thus fortified against it; it casts down and overthrows, and takes in these strong holds. Thus Christ spoils Satan of his armour in which he trusted, by shewing the sinner that all this can be no defence to his soul against the wrath of God. But that is not all: in the next place,
3. You have here the improvement of the victory. Christ does not only lead away these enemies spoiled, but brings them into obedience to himself, i.e. makes them, after conversion, subjects of his own kingdom, obedient, useful, and serviceable to himself; and so is more than a conqueror. They do not only lay down their arms, and fight no more against Christ with them; but repair to his camp, and fight for Christ, with those reasons of theirs that were before employed against him: as it is said of Jerome, Origin, and Tertullian, that they came into Canaan, laden with Egyptian gold; i.e. they came into the church full of excellent learning and abilities, with which they eminently served Jesus Christ. “O blessed victory, where the conqueror, and conquered, both triumph together!” And thus enemies and rebels are subdued, and made subjects of the spiritual kingdom of Christ. Hence the doctrinal note is,
Doct. That Jesus Christ exercises a Kingly power over the souls
of all whom the gospel subdues to his obedience.
No sooner were the Colossians delivered out of the power of darkness, but they were immediately translated into the kingdom of Christ, the dear Son,
This kingdom of Christ, which is our present subject, is the internal spiritual kingdom, which is said to be within the saints,
In the prosecution of this point, I will speak doctrinally to these three heads.
First, How Christ obtains the throne in the hearts of men.
Secondly, How he rules in it, and by what acts he exercises his kingly authority.
Thirdly, What are the privileges of those souls over whom Christ reigns. And then apply it.
First, We will open the war and manner in which Christ obtains a throne in the hearts of men, and that is by conquest: for though the souls of the elect are his by donation, and right of redemption; the Father gave them to him, and he died for them; yet Satan has the first possession: and so it fares with Christ, as it did with Abraham, to whom God gave the land of Canaan by promise and covenant, but the Canaanites, Perizites, and sons of Anak, had the actual
possession of it, and Abraham’s posterity must fight for it, and win it by inches, before they enjoy it. The house is conveyed to Christ by him that built it, but the strong man armed keeps the possession of it, till a stronger than he comes and ejects him,
Now all their weak pleas and defences, from the general mercy of God, the example of others, &c. prove but as paper walls to them. These shake their hearts, even to the very foundation, and overturn every high thought there, that exalts itself against the Lord. This day, in which Christ sits down before the soul, and summons it by such messengers as these, is a day of distress within: yea, such a day of trouble, that none is like it. But though it be so, yet
Satan has so deeply entrenched himself in the mind and will, that the soul yields not at the first summons, till its provisions within are spent, and all its towers of pride, and walls of vain confidence, be undermined by the gospel, and shaken down about its ears: and then the soul desires a parley with Christ. O now it would be glad of terms, any terms, if it may but save its life: let all go as a prey to the conqueror. Now it sends many such messengers as these to Christ, who is come now to
the very gates of the soul; mercy, Lord, mercy, O were I but assured thou wouldest receive, spare, and pardon me, I would open to thee the next moment! Thus the soul is shut up to the faith of a Christ, as it is,
But the time of mercy is past, I have stood out too long: yet if it were so, how is it that Christ has not made short sock, and cut me off? set fire, hell fire to my soul, and withdrawn the siege? Still he waiteth that he may be gracious, and is exalted that he may have compassion. A thousand such debates there are, till, at last, the soul considering, if it abide in rebellion, it must needs perish; if it go forth to Christ, it can but perish: and being somewhat
encouraged by the messages of grace sent into the soul, at this time, such as in
Secondly, Let us see how Christ rules in the souls of such as submit to him. And there are six things in which he exerts his kingly authority over them.
1. He imposes a new law upon them, and enjoins them to be severe and punctual in their obedience to it. The soul was a Belialite before, and could endure no restraint; its lusts gave it laws. “We ourselves were sometimes foolish, disobedient, serving diverse lusts and pleasures,”
2. He rebukes and chastises souls for the violations and transgressions of his law. That is another act of Christ’s regal authority: “whom he loves he rebukes and chastens,”
3. Another regal act of Christ, is the restraining and keeping back his servants from iniquity, and withholding them from those courses which their own hearts would incline, and lead them to; for, even in them, there is a spirit bent to backsliding, but the Lord in tenderness over them, keeps back their souls from iniquity, and that when they are upon the very brink of sin: “My feet were almost gone, my steps were well nigh slipt,”
4. He protects them in his ways, and suffers them not to relapse from him into a state of sin, and bondage to Satan and more. Indeed, Satan is restless in his endeavours to reduce them again to his obedience; he never leaves tempting and soliciting for their return; and where he finds a false professor he prevails; but Christ keeps his, that they depart not again.
5. As a king he Regards their obedience, and encourages their sincere service. Though all they do for Christ be duty, yet he has united their comfort with their duty; “this I had, because I kept thy precepts,”
6. He pacifies all inward troubles, and commands peace when their spirits are tumultuous. This “peace of God rules in their hearts”
(1.) Powerfully: whether he restrains from sin, or impels to duty, he does it with a soul determining efficacy: for “his kingdom is not in word, but in power,”
(2.) He rules not by compulsion, but most sweetly. His law is a law of love, written upon their hearts. The church is the Lamb’s wife,
(3.) He rules them suitably to their natures in a rational way;
Thirdly, and lastly, we will open the privileges pertaining to all the subjects of this spiritual kingdom. And they are such as follow.
1. These souls, over whom Christ reigns, are certainly and fully set free from the curse of the law. “If the Son makes you free, then are you free indeed,”
2. Another privilege of Christ’s subjects, is, freedom from the dominion of sin.
3. Another privilege of Christ’s subjects, is, protection in all troubles and dangers to which their souls or bodies are exposed. “This man shall be the peace, when the Assyrian shall come into our land, and when he shall tread in our palaces,”
4. Another privilege of Christ’s subjects, is, a merciful and tender bearing of their burdens and infirmities. They have a meek and patient king; “Tell the daughters of Sion, thy king cometh meek and lowly;”
5. Again, Sweet peace, and tranquillity of soul, is the privilege of the subjects of this kingdom: for this kingdom “consisteth in peace, and joy in the Holy Ghost,”
6. And lastly, everlasting salvation is the privilege of all over whom Christ reigns. Prince and Saviour are joined together,
Inference 1. How great is their sin and misery who continue in bondage to sin and Satan and refuse the government of Christ! Who had rather sit under the shadow of that bramble, than under the sweet and powerful government of Christ. Satan writes his laws in the blood of his subjects, grinds them with cruel oppression, wears them out with bondage to divers lusts, and rewards their service with everlasting misery. And yet how few are weary of it, and willing to
come over to Christ! “Behold (saith one of Christ’s heralds) Christ is in the fields sent of God to recover his right and your liberty. His royal standard is pitched in the gospel, and proclamation made, that if any poor sinners, weary of the Devil’s government, and laden with the miserable chains of his spiritual bondage, (so as these irons of his sins enter into his very soul, to afflict it with the sense of them) shall thus come and repair to Christ, he shall have protection from God’s
justice, the Devil’s wrath, and sin’s dominion; in a word, he shall have rest, and that glorious,”
And yet how few stir a foot towards Christ, but are willing to have their ears bored, and be perpetual slaves to that cruel tyrant? O when will sinners be weary of their bondage, and sigh after deliverance! If any such poor soul shall read these lines, let them know, and I do proclaim it in the name of my royal Master, and give him the word of a King for it, he shall not be rejected by Christ,
Inf. 2. How much does it concern us to enquire and know whose government we are under, and who is king over our souls; Whether Christ or Satan be in the throne, and sways the sceptre over our souls?
Reader, the work I would now engage thy soul in, is the same that Jesus Christ will thoroughly and effectually do in the great day. Then will he gather out of his kingdom every thing that offends, separate the tares and wheat, divide the whale world into two ranks or grand divisions, how many divisions and subdivisions soever there be in it now. It nearly concerns thee therefore to know who is Lord and King in thy soul. To help thee in this great work, make use of the following hints; for I cannot fully prosecute these things as I would.
1. “To whom do you yield your obedience? His subjects and servants ye are to whom ye obey,”
2. Have you the power of godliness, or a form of it only? There be many that do but trifle in religion, and play about the skirts and borders of it; spending their time about jejune and barren controversies: but as to the power of religion, and the life of godliness, which consist in communion with God in duties and ordinances, which promote holiness, and mortify their lusts, they concern not themselves about these things. But surely “the kingdom of God is not in
words, but in power,”
3. Have ye the special saving knowledge of Christ? All his subjects are translated out of the kingdom of darkness,
4. With whom do you delightfully associate yourselves? Who are your chosen companions? You may see to whom you belong by the company you join yourselves to. What do the subjects of Christ among the slaves of Satan? If the subjects of one kingdom be in another king’s dominion, they love to be together with their own countrymen rather than the natives of the place; so do the servants of Christ, They are a company of themselves, as it is said,
5. Do you live holy and righteous lives? If not, you may claim interest in Christ as your King, but he will never allow your claim. “The sceptre of his kingdom is a sceptre of righteousness,”
Inf. 3. Does Christ exercise such a kingly power over the souls of all them that are subdued by the gospel to him? O then let all that are under Christ’s government walk as the subjects of such a King. Imitate your King; the examples of kings are very influential upon their subjects. Your King has commanded you not only to take his yoke upon you, but also to learn of him,
And has put all things under his feet, and gave him to be the head, over all things to the church.
The foregoing verses are spent in a thankful and humble adoration of the grace of God, in bringing the Ephesians to believe in Christ. This effect of that power that raised their hearts to believe in Christ, is here compared with that other glorious effect of it, even the raising of Christ himself from the dead: both these owe themselves to the same efficient cause. It raised Christ from a low estate, even from the dead, to a high, a very high and glorious state; to be the head both of the world, and of the church; the head of the world by way of dominion, the head of the church by way of union, and special influence, ruling the world for the good of his people in it. “He gave him is be the head over all things to the church.”
In this scripture let these four things be seriously regarded.
1. The dignity and authority committed to Christ; “He has put all things under his feet;” which implies, full, ample and absolute dominion in him, and subjection in them over whom he reigns. This power is delegated to him by the Father: for besides the essential, native, ingenite power and dominion over all, which he has as God, and is common to every person in the Godhead,
2. The subject recipient of this authority, which is Christ, and Christ primarily, and only: he is the ”proton dektikon”, first receptacle of all authority and power. Whatever authority any creature is clothed with, is but ministerial and derivative, whether it be political, or ecclesiastical. Christ is the only Lord, Jude, ver. 4. The fountain of all power.
3. The object of this authority, the whole creation; all things are put under his feet: he rules from sea to sea, even to the utmost bounds of God’s creation, “Thou hast given him power over all flesh,”
4. And especially, take notice of the finis cui, the end for which he governs and rules the universal empire; it is for the church, i. e. for the advantage, comfort, and salvation of that chosen remnant he died for. He purchased the church; and that he might have the highest security that his blood should not be lost, God the Father has put all things into his hand, to order and dispose all as he pleaseth. For the furtherance of that his design and end, as he bought the persons of some, so the services of all the rest; and that they might effectually serve the end they are designed to, Christ will order them all in a blessed subordination and subserviency thereunto. Hence the point is,
Doct. That all the affairs of the kingdom of providence are
ordered and determined by Jesus Christ, for the special
advantage, and everlasting good of his redeemed people.
That Jesus Christ has a providential influence upon all the affairs of this world is evident, both from scripture assertions, and rational observations, made upon the acting of things here below
The first chapter of Ezekiel contains an admirable scheme or draught of providence. There you see how all the wheels, i. e. the motions and revolutions here on earth, are guided by the spirit that is in them. And, ver. 26. it is all run up into the supreme cause; there you find one like the Son of man, which is Jesus Christ, sitting upon the throne, and giving forth orders from thence for the government of all: and if it were not so, how is it that there are such
strong combinations, and predispositions of persons and things to such ends and issues, without any communications of councils, or holding of intelligence with one another? As in Israel’s deliverance out of Egypt, and innumerable more instances have appeared. Certainly, if ten men, from several places, should all meet at one place, and about one business, without any fore-appointment among themselves, it would argue their motions were secretly over-ruled by some invisible agent. How is it that
such marvellous effects are produced in the world by causes that carry no proportion to them?
But my business, in this discourse, is not to prove that there is a Providence, which none but Atheists deny. I shall chose rather to show by what acts Jesus Christ administers this kingdom, and in what manner; and what use may be made thereof.
First, He rules and orders the kingdom of Providence, by supporting, permitting, restraining, limiting, protecting, punishing, and rewarding those over whom he reigns providentially.
1. He supports the world, and all creatures in it, by his power. “My Father works hitherto, and I work,”
2. He permits and suffers the worst of creatures in his dominion, to be and act as they do. “The deceived, and the deceiver, are his,”
3. He powerfully restrains creatures by the bridle of providence, from the commission of those things, to which their hearts are propense enough,
4. Jesus Christ limits the creatures in their acting, assigning them their boundaries and lines of liberty; to which they may, but beyond it cannot, go.
5. The Lord Jesus providentially protects his people amidst a world of enemies and dangers. It was Christ that appeared unto Moses in the flaming bush, and preserved it from being consumed. The bush signified the people of God in Egypt; the fire flaming on it, the exquisite sufferings they there endured: the safety of the bush, amidst the flames, the Lord’s admirable care and protection of his poor suffering ones. None so tenderly careful as Christ. “as birds
flying, so he defends Jerusalem,”
“That we are at peace in our houses, at rest in our beds; that we have any quiet in our enjoyments, is from hence alone. Whose person would not be defiled, or destroyed? whose habitation would not be ruined? whose blood almost would not be shed, if wicked men had power to perpetrate all their conceived sin? It may be, the ruin of some of us has been conceived a thousand times. We are beholden to this Providence, of obstructing sin, for our lives, our families, our
estates, our liberties, and whatsoever is or may be dear to us. For may we not say sometimes with the Psalmist,
6. He punishes the evil doers, and repays, by providence into their own lap, the mischief they do, or but intend to do, unto them that fear him. Pharaoh, Sennacherib, both the Julians, and innumerable more, are the lasting monuments of his righteous retribution. It is true, a sinner may do evil a hundred times, and his days be prolonged; but oft-times God hangs up some eminent sinners in chains, as spectacles and warnings to others. Many a heavy blow has
Providence given to the enemies of God, which they were never able to recover. Christ rules, and that with a rod of iron, in the midst of his enemies,
7. And lastly, He rewards by Providence the services done to him and his people. Out of this treasure of Providence God repays oftentimes those that serve him, and that with a hundredfold reward now in this life,
Secondly, We shall next enquire how Jesus Christ administers this providential kingdom.
And here I must take notice of the means by which, and the manner in which he does it. The means, or instruments, he uses in the governing the providential kingdom, (for he is not personally present with its himself), are either angels or men, “the angels are ministering creatures, sent forth by him for the good of them that shall be heirs of salvation,”
1. It is holy. Though he permits, limits, orders and overrules many unholy persons and actions, yet he still works like himself, most holily and purely throughout. “The Lord is righteous in all his ways, and holy in all his works,
2. Christ’s providential working is not only most pure and ho]y, but also most wise and judicious.
3. The providence of Christ is most supreme and sovereign. “Whatsoever he pleaseth, that he does in heaven and in earth, and in all places,”
4. Providence is profound and inscrutable. The judgements of Christ are “a great deep, and his footsteps are not known,”
5. Providence is irresistible in its designs and motions; for all providences are but fulfilling and accomplishments of Gods immutable decrees.
6. The providence of Christ are harmonious. There are secret chains, and invisible connections betwixt the works of Christ. We know not how to reconcile promises and providence together, nor yet providence one with another; but certainly they all work together,
7. And lastly, The providence of Christ work in a special and peculiar way for the good of the saints. His providential is subordinated to his spiritual kingdom. “He is the Saviour of all men, especially of them that believe,”
Inference 1. If so, See then, in the first place, to whom you are beholden for your lives, liberties, comforts, and all that you enjoy in this world. Is it not Christ that orders all for you? He is, indeed in heaven, out of your sight; but though you see him not, he sees you, and takes care of all your concerns. When one told Silentiarius of a plot laid to take away his life, he answered, Si Deus mei curam non habet, quid vivo? “If God take no care of me, how do I
live?” how have I escaped hitherto? “In all thy ways acknowledge him,”
Inf. 2. Has God left the government of the whole world in the hands of Christ, and trusted him over all? Then do you also leave your particular concerns in the hands of Christ too, and know that the infinite wisdom and love, which rules the world, manages every thing that relates to you. It is in a good hand, and infinitely better than if it were in your own. I remember when Melanchton was under some despondencies of spirit about the estate of God’s people in
Germany, Luther chides him thus for it, “Let Philip cease to rule the world.” It is none of our work to steer the course of providence, or direct its motions, but to submit quietly to him that does. There is an itch in men, yea, in the best of men, to be disputing with God: “Let me talk with thee of thy judgement,” saith Jeremiah, chap. 12: 1, 2. Yea, how apt are we to regret at providence, as if they had no conducency at all to the glory of God, or to our good,
O that I could but persuade you to resign all to Christ. He is a cunning workman, as he is called,
Inf. 3. If Christ be Lord and king over the providential kingdom, and that, for the good of his people, let none that are Christ’s henceforth stand in a slavish fear of creatures. It is a good note that Grotius has upon my text; “It is a marvellous consolation (saith he) that Christ has so great an empire, and that he governs it for the good of his people, as a head consulting the good of the body.” Our head and husband, is Lord-general of all the hosts of heaven
and earth; no creature can move hand or tongue without his leave or order: the power they have is given them from above,
He sits in glory, at the Father’s right hand; and, to make his seat the easier, his enemies are a footstool for him. His love to his people is unspeakably tender and fervent, he that touches them, “touches the apple of his eye,”
Inf. 4. If the government of the world be in the hands of Christ, Then our engaging and entitling of Christ to all our affairs and business, is the true and ready way to their success and prosperity. If all depend upon his pleasure, then sure it is your wisdom to take him along with you to every action and business; it is no lost time that is spent in prayer, wherein we ask his leave, and beg his presence with us: and, take it for a clear truth, that which is not prefaced with prayer, will be followed with trouble. How easily can Jesus Christ dash all your designs, when they are at the very birth and article of execution, and break off, in a moment, all the purposes of your hearts? It is a proverb among the Papists, that Mass and meat hinder no man. The Turks will pray five times a day, how urgent soever their business be. Blush you that enterprise your affairs without God: I reckon that business as good as done, to which we have got Christ’s leave, and engaged his presence to accompany us.
Inf. 5. Lastly, Eye Christ in all the events of providence; see his hand in all that befall you, whether it be evil or good. “The works of the Lord are great, sought out of all them that have pleasure therein,”
How much good might we get, by observation of the good or evil that befall us throughout our course!
1. In all the evils of trouble and afflictions that befall you, eye Jesus Christ: and set your hearts to the study of these four things in affliction.
(1.) Study his sovereignty and dominion; for he creates and forms them: they rise not out of the dust, nor do they befall you casually; but he raises them up, and gives them their commission,
(2.) Study the wisdom of Christ in the contrivance of your troubles. And his wisdom shines out many ways in them, it is evident in chasing such kinds of trouble for you: this, and not that, because this is more apt to work upon, and purge out the corruption that most predominates in you: In the degrees of your troubles, suffering them to work to such a height, else not reach their end; but no higher, lest they overwhelm you.
(3.) Study the tenderness and compassions of Christ over his afflicted. O think if the devil had but the mixing of my cup, how much more bitter would he make it! There would not be one drop of mercy, no, not of sparing mercy in it, which is the lowest of all sorts of mercy: but here is much mercy mixed with my troubles; there is mercy in this, that it is no worse. Am I afflicted? “It is of the Lord’s mercy I am not consumed,”
(4.) Study the love of Christ to thy soul, in affection. Did he not love thee, he would not sanctify a rod to humble or reduce thee, but let thee alone to perish in thy sin.
2. Eye and study Christ in all the good you receive from the hand of providence. Turn both sides of your mercies, and view them in all their lovely circumstances.
Eye them in their suitableness: how conveniently providence has ordered all things for thee. Thou hast a narrow heart, and a small estate suitable to it: Hadst thou more of the world, it would be like a large sail to a little boat, which would quickly pull thee under water: thou hast that which is most suitable to thee of all conditions.
(2.) Eye the seasonableness of thy mercies, how they are timed to an hour. Providence brings forth all its fruits in due season.
(3.) Eye the peculiar nature of thy mercies. Others have common, thou special ones; others have but a single, thou a double sweetness in thy enjoyments, one natural from the matter at it, another spiritual from the way in which, and end for which it comes.
(4.) Observe the order in which providence sends your mercies. See how one is linked strangely to another, and is a door to let in many. Sometimes one mercy is introductive to a thousand.
(5.) And lastly, Observe the constancy of them, “they are new every morning,”
Could we thus study the providence of Christ in all the good and evil that befall us in the world, then in every state we should be content,
Thanks be to God for Jesus Christ.
And being found in fashion as a man, he humbled himself, and became obedient to death, even the death of the cross.
You have heard how Christ was invested with the offices of prophet, priest, and king, for the carrying on the blesses design of our redemption; the execution of these offices necessarily required that he should be both deeply abased, and highly exalted. He cannot as our Priest, offer up himself a sacrifice to God for us, except he be humbled, and humbled to death. He cannot, as a King, powerfully apply the virtue of that his sacrifice, except he be exalted, yea, highly exalted. Had he not stooped to the low estate of a man, he had not, as a Priest, had a sacrifice of his own to offer; as a Prophet, he had not been fit to teach us the will of God, so as that we should be able to bear it; as a King, he had not been a suitable head to the church: and, had he not been highly exalted, that sacrifice had not been carried within the vail before the Lord. Those discoveries of God could not have been universal, effectual and abiding. The government of Christ could not have secured, protected, and defended the subjects of his kingdom.
The infinite wisdom prospecting all this, ordered that Christ should first be deeply humbled, then highly exalted: both which states of Christ are presented to us by the apostle in this context.
He that intends to build high, lays the foundation deep and low. Christ must have a distinct glory in heaven, transcending that of angels and men, (for the saints will know him from all others by his glory, as the sun is known from the lesser stars.) And, as he must be exalted infinitely above them, so he must first, in order thereunto, be humbled and abased as much below them: “His form was marred more than any man’s; and his visage more than the sons of men.” The ground colours are a deep sable, which afterwards are laid on with all the splendour and glory of heaven.
Method requires that we first speak to this state of Humiliation.
And, to that purpose, I have read this scripture to you, which presents you the Son under an (almost) total eclipse. He that was beautiful and glorious,
1. The nature of it, “etapeinosen heauton”, he humbled himself. The word imports both a real and voluntary abasement. Real; he did not personate a humbled man, nor act the part of one, in a debased state, but was really, and indeed humbled; and that not only before men, but God. As man, he was humbled really, as God in respect of his manifestative glory: and, as it was real, so also voluntary: It is not said he was humbled, but he humbled himself: he was willing to stoop to this low and abject state for us. And, indeed, the voluntariness of his humiliation made it most acceptable to God, and singularly commends the love of Christ to us, that he would chose to stoop to all this ignominy, suffering, and abasement for us.
2. The degrees of his humiliation; it was not only so low as to become a man, a man under law; but he humbled himself to become “obedient to death, even the death of the cross.” Here you see the depth of Christ’s humiliations both specified, it was unto death, and aggravated, even the death of the cross: not only to become a man but a dead corpse, and that too hanging on a tree, dying the death of a malefactor.
3. The duration, or continuance of this his humiliation: it continued from the first moment of his incarnation, to the very moment of his vivification and quickening in the grave. So the terms of it are fixed here by the apostle; from the time he was found in fashion as a man, that is, from his incarnation, unto his death on the cross, which also comprehends the time of his abode in the grave; so long his humiliation lasted. Hence the observation is,
Doct. That the estate of Christ, from his conception to his
resurrection, was a state of deep abasement and humiliation.
We are now entering upon Christ’s humbled state, which I shall cast under three general heads, viz. his humiliation, in his incarnation, in his life, and in his death. My present work is to open Christ’s humiliation, in his incarnation, imported in these words, He was found in fashion as a man. By which you are not to conceive that he only assumed a body, as an assisting form, to appear transiently to us in it, and so lay it down again. It is not such an apparition of Christ in the shape of a man, that is here intended; but his true and real assumption of our nature, which vas a special part of his humiliation; as will appear by the following particulars.
1. The incarnation of Christ was a most wonderful humiliation of him, inasmuch as thereby he is brought into the rank and order of creatures, who is over all, “God blessed for ever,”
The Heathen Chaldeans told the king of Babel, that the “dwelling of the gods is not with flesh,”
For the sun to fall from its sphere, and be degraded into a wandering atom; for an angel to be turned out of heaven, and be converted into a silly fly or worm, had been no such great abasement; for they were but creatures before, and so they would abide still, though in an inferior order or species of creatures. The distance betwixt the highest and lowest species of creatures, is but a finite distance. The angel and the worm dwell not so far asunder. But for the
infinite glorious Creator of all things, to become a creature, is a mystery exceeding all human understanding. The distance betwixt God and the highest order at creatures, is an infinite distance. He is said to humble himself; to behold the things that are done in heaven. What a humiliation then is it, to behold the things in the lower world! but to be born into it, and become a man! Great indeed is the mystery of godliness. “Behold, (saith the prophet,
2. It was a marvellous humiliation to the Son of God, not only to become a creature, but an inferior creature, a man, and not an angel. Had he taken the angelical nature, though it had been a wonderful abasement to him, yet he had staid (if I may so speak) nearer his own home, and been somewhat liker to a God, than now he appeared, when he dwelt with us: for angels are the highest and most excellent of all created beings: For their nature, they are pure spirits;
for their wisdom, intelligences; for their dignity, they are called principalities and powers; for their habitation, they are stiled the heavenly host, and for their employment, it is to behold the face of God in heaven. The highest pitch, both of our holiness and happiness in the coming world, is expressed by this, we shall be “isangeloi”, “equal to the angels,”
3. Moreover, Jesus Christ did not only neglect the angelical, and assume the human nature; but he also assumed the human nature, after sin had blotted the original glory of it, and withered up the beauty and excellency thereof. For he came not in our nature before the fall, whilst as yet its glory was fresh in it; but he came, as the apostle speaks,
By reason whereof, though he was not a sinner, yet he looked like one: and they that saw and conversed with him, took him for a sinner; seeing all these effects of sin upon him. In these things he came as near to sin as his holiness could admit. O what a stoop was this! to be made in the likeness of flesh, though the innocent flesh of Adam, had been much; but to be made in the likeness of sinful flesh, the flesh of sinners, rebels; flesh, though not defiled, yet miserably defaced by sin! O what is this! and who can declare it! And indeed, if he will be a Mediator of reconciliation, it was necessary it should be so. It behaved him to assume the same nature that sinned, to make satisfaction in it. Yea, these sinless infirmities were necessary to be assumed with the nature, forasmuch as his bearing them was a part of his humiliation, and went to make up satisfaction for us. Moreover, by them our High Priest was qualified from his own experience, and filled with tender compassion to us.
But O the admirable condescensions of a Saviour, to take such a nature! to put on such a garment when so very mean and ragged! Did this become the Son of God to wear? O grace unsearchable!
4. And yet more, by this his incarnation he was greatly humbled, inasmuch as this so veiled, clouded, and disguised him, that during the time he lived here, he looked not like himself, as God; but as a poor, sorry, contemptible sinner, in the eyes of the world; they scorned him. This fellow said,
And think with yourselves now, was not this astonishing self- denial? That he, who from eternity had his Father’s smiles and honours, he that from the creation was adored, and worshipped by angels, as their God, must now become a footstool for every miscreant to tread on; and not to have the respects due to a man; sure this was a deep abasement. It was a black cloud that for so many years darkened, and shut up his manifestative glory, that it could not shine out
to the world; only some weak rays of the Godhead shone to some few eyes, through the chinks of his humanity, as the clouded sun sometimes opens a little, and casts some faint beams, and is muffled up again. “We saw his glory, as of the only begotten Son:” but the world knew him not,
5. Again, Christ was greatly humbled by his incarnation, inasmuch as thereby he was put at a distance from his Father, and that ineffable joy and pleasure he eternally had with him. Think not, reader, but the Lord Jesus lived at a high and inimitable rate of communion with God while he walked here in the flesh: but yet to live by faith, as Christ here did, is one thing; and to be in the bosom of God, as he was before, is another. To have the ineffable delights of
God perpetuated and continued to him, without one moment’s interruption from eternity, is one thing; and to have his soul sometimes filled with the joy of the Lord, and then all overcast with clouds of wrath again; to cry, and God not hear, as he complains,
6. And lastly, It was a great stoop and condescension of Christ if he would become a man, to take his nature from such obscure parents, and chose such a low and contemptible state in this world as he did. He will be born, but not of the blood of nobles, but of a poor woman in Israel, espoused to a carpenter: yea, and that too, under all the disadvantages imaginable; not in his mother’s house, but an inn; yea, in the stable too. He suited all to that abased state
he was designed for; and came among us under all the humbling circumstances imaginable: “You know the grace of our Lord Jesus Christ (saith the apostle) how that though he was rich, yet for our sakes he became poor,”
Inference 1. Hence we gather the fullness and completeness of Christ’s satisfaction, as the sweet first-fruits of his incarnation. Did man offend and violate the law of God? Behold, God himself is become man to repair that breach, and satisfy for the wrong done. The highest honour that ever the law of God received, was to have such a person as the man Christ Jesus is, to stand before its bar, and make reparation to it. This is more than if it had poured out all our blood, and built up its honour upon the ruins of the whole creation.
It is not so much to see all the stars in heaven overcast, as to see one sun eclipsed. The greater Christ was, the greater was his humiliation; and the greater his humiliation was, the more full and complete was his satisfaction; and the mote completeness there is in Christ’s satisfaction, the more perfect and steady is the believers consolation. If he had not stooped so low, our joy and comfort could not be exalted so high. The depth of the foundation is the strength of the superstructure.
Inf. 2. Did Christ for our sakes stoop from the majesty, glory and dignity he was possessed of in heaven, to the mean and contemptible state of a man? What a pattern of self-denial is here presented to Christians? What objection against, or excuses to shift off this duty, can remain, after such an example as is here propounded? Brethren, let me tell you, the pagan world was never acquainted with such an argument as this, to press them to self-denial. Did Christ
stoop, and cannot you stoop? did Christ stoop so much, and cannot you stoop at the least? Was he content to become any thing, a worm, a reproach, a curse; and cannot you digest any abasement? Do the least slights and neglects rankle your hearts, and poison them with discontent, malice and revenge; O how unlike Christ are you! Hear; and blush in hearing, what your Lord saith in
Inf. 3. Did Christ stoop so low as to become a man to save us? Then those that perish under the gospel must needs perish without apology. What would you have Christ do more to save you? Lo, he has laid aside the robes of majesty and glory, put on your own garments of flesh, come down from his throne, and brought salvation home to your own doors. Surely, the lower Christ stooped to save us, the lower we shall sink under wrath that neglect so great salvation. The
Lord Jesus is brought low, but the unbeliever will lay him yet lower, even under his feet: he will tread the Son of God under foot,
I must be plain with you; I beseech you consider, how Jews, Pagans, and Devils will rise up in judgement against you. The Jew may say, I had a legal yoke upon me, which neither I nor my fathers were able to bear; Christ invited me only into the garden of nuts, where I might sooner break my teeth with the hard shells of ceremonies, than get the kernel of gospel promises. - In the best of our sacrifices, the smoke filled our temple; smoke only to provoke us to weep for a clearer manifestation. We had but the old edition of the covenant of grace, in a character very darkly intelligible: You have the last edition, with a commentary of our rejection, and the world’s reception, and the Spirit’s effusion. You had all that heart could wish. - I perish eternally, may the poor Pagan say, without all possibility of reconciliation, and have only sinned against the covenant of works; having never heard of a gospel covenant, nor of reconciliation by a Mediator. O had I but heard one sermon! had Christ but once broke in upon my soul, to convince me of my undone condition, and to have shown a righteousness to me! But woe is me! I never had so much as one offer of Christ. - But so have I, must you say that refuse the gospel: I have, or might have beard thousands of sermons; I could scarce escape hearing one or other shewing me the danger of my sin, and my necessity of Christ. But notwithstanding all I heard, I wilfully resolved I would have nothing to do with him. I could not endure to hear strictness pressed upon me: It was all the hell I had upon earth, that I could not sin in quiet. - Nay, may the devil himself say, it is true, I was ever since my fall maliciously set against God. But alas! as soon as I had sinned, God threw me out of heaven, and told me he would never have mercy upon me: and though I lived in the time of all manner of gracious dispensations, I saw sacrifices offered, and Christ in the flesh, and the gospel preached; yet how could all this chose but enrage me the more, to have God, as it were, say, Look here, Satan, I have provided a remedy for sin, but none for thine! This set me upon revenge against God, as far as I could reach him. But alas! alas! had God entered into any covenant with me at all; had God put me on any terms, though never so hard for the obtaining of mercy; had Christ been but once offered to me, What do you think would I not have done? &c.
O poor sinners! Your damnation is just, if you refuse grace brought home by Jesus Christ himself to your very doors. The Lord grant this may not be thy case who readest these lines.
Inf. 4. Moreover; hence it follows, that none does, or can love like Christ: His love to man is matchless. The freeness, strength, antiquity, and immutability of it, puts a lustre on it beyond all examples. Surely it was a strong love indeed, that made him lay aside hit glory, to be found in fashion as a man, to become any thing, though never so much below himself, for our salvation. We read of Jonathan’s love to David, which passed the love of women; of Jacob’s love to Rachel, who for her sake endured the heat of summer, and cold of winter; of David’s love to Absalom; of the primitive Christians love to one another, who could die one for another but neither had they that to deny which Christ had, nor had he those inducements from the object of his love that they had. His love, like himself, is wonderful.
Inf. 5. Did the Lord Jesus so deeply abase and humble himself for us? What an engagement has he thereby put on us, to exalt and honour him, who for our sakes was so abused? It was a good saying of Bernard, “By how much the viler he was made for me, by so much the dearer he shall be to me.” And O that all, to whom Christ is dear, would study to exalt and honour him, these four ways.
1. By frequent and delightful speaking of Him, and for Him. When Paul had once mentions(I his name, he knows not how to part with it, but repeats it no less than ten times in the compass of ten verses, in
2. By acting your faith on him, for whatsoever lies in the promises yet unaccomplished. In this you see the great and most difficult promise fulfilled,
3. By drawing nigh to God with delight, “through the veil of Christ’s flesh,”
4. By applying yourselves to him, under all temptations and troubles, of what kind soever, as to one that is tenderly sensible of your case, and most willing and ready to relieve you. O remember, this was one of the inducements that persuaded and invited him to take your nature, that he might be furnished abundantly with tender compassion for you, from the sense he should have of your infirmities in his own body.
Thanks be to God for Jesus Christ.
And being found in fashion as a man, he humbled himself; and became obedient to death, even the death of the cross.
This scripture has been once already under consideration, and, indeed, can never be enough considered: It holds forth the humbled state of the Lord Jesus, during the time of his abode on earth. The sum of it was delivered you before in this point:
Doct. That the state of Christ, from his conception to his
resurrection, was a state of deep debasement and humiliation.
The humiliation of Christ was proposed to you under these three general heads or branches; of his humiliation in his incarnation; his humiliation in his life; and his humiliation in his death. How he was humbled by incarnation, has been opened above in the 18th sermon. How he was humbled in his life, is the design of this sermon: yet expect not that I should give you here an exact history of the life of Christ. The scriptures speak but little of the private part of his life, and it is not my design to dilate upon all the memorable passages that the evangelists (those faithful narrators of the life of Christ) have preserved for us; but only to observe and improve those more observable particulars in his life, wherein especially he was humbled: and such are these that follow.
First, The Lord Jesus was humbled in his very infancy, by his circumcision according to the law. For being of the stock of Israel, he was to undergo the ceremonies, and submit to the ordinances belonging to that people, and thereby to put an end to them; for so it became him to fulfil all righteousness.
1. In that hereby he obliged himself to keep the whole law, though he was the Law-maker;
2. Hereby he was represented to the world not only as a subject, but also as a sinner: for though he was pure and holy, yet this ordinance passing upon him, seemed to imply as if corruption had indeed been in him, which must be cut off by mortification. For this was the mystery principally intended by circumcisions: it served to mind and admonish Abraham, and his seed, of the natural guiltiness, uncleanness, and corruption of their hearts and nature. So
Secondly, Christ was humbled by persecution, and that in the very morning of his life: he was banished almost as soon as born.
Thirdly, Our Lord Jesus Christ was yet more humbled in his life, by that poverty and outward meanness which all along attended his condition: he lived poor and low all his days, so speaks the apostle,
It was a common saying, among the Jews, when the Messiah comes, he will not find a place to sit down in. Sometimes he feeds upon barley bread and broiled fish, and sometimes he was hungry, and had nothing to eat,
He came hot to be ministered unto, but to minister,
Fourthly, Our dear Jesus was yet further humbled in his life, by the horrid temptations wherewith Satan assaulted him, than which nothings could be more grievous to his holy heart. The Evangelist gives us an account of this in
A man would account it no small unhappiness to be shut up five or six weeks together with the Devil, though appearing in a human shape, and to hear no language but that of hell spoken all that time; and the more holy the man is, the more would he be afflicted to hear such blasphemies malignantly spat upon the holy and reverend name of God; much more to be solicited by the devil to join with him in it. This, I say, would be accounted no small misery for a man to undergo. How great a humiliation then must it be to the great God, to be humbled to this! to see a slave of his house, setting upon himself the Lord! His jailer coming is take him prisoner, if he can! A base apostate spirit, daring to attempt such things as these upon him! Surely this was a deep abasement to the Son of God,
Fifthly, Our blessed Lord Jesus was yet more humbled in his life than all this, and that by his own sympathy with others, under all the burdens that made him groan. For he, much more than Paul, could say, who is afflicted, and I burn not? He lived all his time as it were in an hospital among the sick and wounded. And so tender was his heart, that every groan for sin, or under the effects of sin, pierced him so, that it was truly said, “himself bare our sicknesses,
and took our infirmities,”
Sixthly, Lastly, That which yet helped to humble him lower, was the ungrateful, and most base and unworthy entertainment the world gave him. He was not received or treated like a Saviour, but as the vilest of men. One would think that he who came from heaven, “to give his life a ransom for many,”
Inference 1. From the first degree of Christ’s humiliation, in submitting to be circumcised, and thereby obliging himself to fulfil the whole law, it followeth, that justice itself may set both hand and seal to the acquittances and discharges of believers. Christ hereby obliged himself to be the law’s pay-master, to pay its utmost demand; to bear that yoke of obedience that never any before him could bear. And as his circumcision obliged him to keep the whole law;
so he was most precise and punctual in the observation of it: so exact, that the sharp eye of Divine Justice cannot espy the least flaw in it; but acknowledges full payment, and stands ready to sign the believer a full acquittance.
Inf. 2. From the early flight of Christ into Egypt we infer, That the greatest innocence and piety cannot exempt from persecution and injury. Who more innocent than Christ? And who more persecuted? The world is the world still. “I have given them thy word, and the world has hated them,”
Inf. 3. From the third particular of Christ’s humiliation, I infer, that such as are full of grace and holiness, may be destitute and empty of creature-comforts. What an overflowing fulness of grace was there in Christ? and yet to what a low ebb did his outward comforts sometimes fall? and as it fared with him, so with many others now in glory with him, whilst they were in the way to that glory;
Inf. 4. From the fourth particular of Christ’s humiliation in his life, by Satan’s temptations, we infer, That those in whom Satan has no interest, may have most trouble from him in this world,
Divers rules are prescribed in this case to relieve poor distressed ones. One adviseth to think seriously on that which is darted suddenly, and to do by your hearts as men used to do with young horses, that are apt to start and boggle at every thing in the way; we bring them close to the things they fright at, make them look on them, and smell to them, that time and better acquaintance with such things, may teach them not to start. Others advise to diversions of the thoughts, as much as may be, to think quite another way. These rules are contrary to one another, and I think signify but little to the relief of a poor soul so distressed.
The best rule, doubtless, is that of the apostle,
1. Believingly consider, how great variety of temptations were tried upon Christ; and of what a horrid blasphemous nature that was, fall down and worship me.
2. Believingly consider, that Christ came off a perfect conqueror in the day of his trial, beat Satan out of the field. For he saw what he attempted on Christ was as impossible as to batter the body of the sun with snow-balls.
3. Lastly, Believe that the benefits of those his victories and conquests are for you; and that for your sakes he permitted the tempter to come so near him: as you find,
Object.
Sol. This is a different case. True, it is so, and must be so, or else it had signified nothing to your relief: For had Christ been internally defiled, he had not been a fit Mediator for you; nor could you have had any benefit, either by his temptations, or sufferings for you. But he being tempted, and yet still escaping the defilement of sin, has not only satisfied for the sins you commit when tempted, but also got an experimental sense of the misery of your
condition, which is in him, (though now in glory) as a spring of pity and tender compassion to you. Remember, poor tempted Christian, “the God of peace shall shortly tread Satan under thy feet,”
Inf. 5. Was Christ yet more humbled, by his own sympathy with others in their distresses? Hence we learn, that a compassionate spirit, towards such as labour under burdens of sin, or affliction, is Christ like, and truly excellent: this was the Spirit of Christ: O be like him! Put on as the elect of God, bowels of mercy,
Inf. 6. Did the world help on the humiliation of Christ by their base and vile usage of him? Learn hence that the judgement the world gives of persons, and their worth, is little to be regarded. Surely it dispenses its smiles and honours very preposterously and unduly, in this respect, among others, the saints are styled persons, “of whom the world is not worthy”
Inf. 7. From the whole of Christ’s humiliation in his life, learn you to pass through all the troubles of your life with a contended, composed spirit, as Christ your fore-runner did. He was persecuted, and bare it meekly: poor, and never murmured; tempted, and never yielded to the temptation; reviled, and reviled not again. When ye therefore pass through any of these trials, look to Jesus, and consider him. See how he that passed through those things before you, managed himself in like circumstances; yea, not only beat the way by his pattern, and example for you, but has in every one of those conditions left a blessing behind him, for them that follow his steps.
Thanks be to God for Jesus Christ.
And now I am no more in the world, but these are in the world, and I come to thee. Holy Father, keep through thine own name those whom thou hast given me, that they may be one, as we [are].
We now come to the last and lowest step of Christ’s humiliation, which was in his submitting to death, even the death of the cross. Out of this death of Christ the life of our soul springs up; and in this blood of the cross, all our mercies swim to us. The blood of Christ runs deep to some eyes; the judicious believer sees multitudes, multitudes of inestimable blessings in it. By this crimson fountain I resolve to sit down; and concerning the death of Christ, I shall take distinctly into consideration the preparations made for it; the nature and quality of it; the deportment and carriage of dying Jesus; the funeral solemnities with which he was buried; and lastly, the blessed designs and glorious ends of his death.
The preparatives for his death were six;. Three on his own part, and three more by his enemies. The preparations made by himself for it, were the solemn recommendation of his friends to his Father; the institution of a commemorative sign, to perpetuate and refresh the memory of his death in the hearts of his people, till he come again. And his pouring out his soul to God, by prayer in the garden; which was the posture he chose to be found in, when they should apprehend him.
This scripture contains the first preparative of Christ for death, whereby he sets his house in order, prays for his people, and blesses them before he dies. The love of Christ was ever tender and strong to his people; but the greatest manifestation of it was at parting. And this he manifested two ways especially; viz. in leaving singular supports, and grounds of comfort with them in his last heavenly sermon, in chap. 14, 15, 16, and in pouring out his soul most affectionately to the Father for them in this heavenly prayer, chap. 17. In this prayer he gives them a specimen, or sample, of that his glorious intercession-work, which he was just then going to perform in heaven for them. Here his heart overflowed, for he was now leaving them, and going to the Father. The last words of a dying man are remarkable, how much more a dying Saviour? I shall not launch out into that blessed ocean of precious matter contained in this chapter, but take immediately into consideration the words that I read, wherein I find a weighty petition, strongly followed and set home with many mighty arguments.
1. We have here Christ’s petition, or request in behalf of his people, not only those on the place, but all others that then did, or afterwards should believe on him. And the sum of what he here requests for them is, that his Father would keep them through his name. Where you have both the mercy, and the means of attaining it. The mercy is to be kept. Keeping implies danger, And there is a double danger obviated in this request; danger in respect of sin, and danger in respect of ruin and destruction. To both these the people of God lie open in this world.
The means of their preservation from both is the name, i.e. the power of God. This name of the Lord is that “strong tower to which the righteous fly, and are safe,”
2. The arguments with which he urgeth and presses on this request, are drawn partly from his own condition, “I am no more in the world;” i.e. I am going to die; within a very few hours I shall be separated from them, in regard of my corporeal presence. Partly from their condition: “but these are in the world;” i.e. I must leave them in the midst of danger; and partly from the joint interest his Father and himself had in them; “Keep those that thou hast given me:” with several other most prevalent pleas, which, in their proper places, shall be anon produced, and displayed, to illustrate and confirm this precious truth which this scripture affords us,
Doct. That the fatherly care, and tender love of our Lord Jesus
Christ, was eminently discovered in that pleading prayer he
poured out for his people at his parting with them.
It pertained to the priest and father of the family to bless the rest, especially when he was to be separated from them by death. This was a rite in Israel. When good Jacob was grown old, and the time was come that he should be gathered to his fathers, then “he blessed Joseph, Ephraim and Manasseh, saying, God, before whom my fathers Abraham and Isaac did walk, the God which fed me all my life long unto this day, the angel which redeemed me from all evil, bless
the lads”,
Now when Jesus Christ comes to die, he will bless his children also, and therein will discover how much dear and tender love he had for them: “Having loved his own, which were in the world, he loved them to the end,”
To prepare this point for use, I will here open, First, The mercies which Christ requested of the Father for them. Secondly, The arguments used by him to obtain these mercies. Thirdly, Why he thus pleaded for them when he was to die. Fourthly, and lastly, How all this gives full evidence of Christ’s tender care and love to his people.
First, We will enquire what those mercies and special favours were, which Christ begged for his people, when he was to die. And, we find, among others, these five special mercies desired for them, in this context.
1. The mercy of preservation, both from sin and danger: so in the text; “Keep, through thine own name, those whom thou hast given me”, which is explained, ver. 15. “I pray not that thou shouldst take them out of the world, but that thou shouldst keep them from the evil.” We, in ours, and the saints that are gone, in their respective generations, have reaped the fruit of this prayer. How else comes it to pass, that our souls are preserved amidst such a world of temptations, and these assisted and advantaged by our own corruptions? How is it else, that our persons are not ruined and destroyed amidst such multitudes of potent and malicious enemies, that are set on fire of hell? Surely, the preservation of the burning bush, of the three children amidst the flames; of Daniel in the den of lions; are not greater wonders, than these our eyes do daily behold. As the fire would have certainly consumed, and the lions, without doubt, have rent and devoured, had not God, by the interposition of his own hand, stopped and hindered the effect; so would the sin that is in us, and the malice that is in others, quickly ruin our souls and bodies, were it not that the same hand guards and keeps us every moment. To that hand, into which this prayer of Christ delivered your souls and bodies, do you owe all your mercies and salvations, both temporal and spiritual.
2. Another mercy he prays for, is the blessing of union among themselves. This he joins immediately with the first mercy of preservation, and prays for it in the same breath, verse 11. “That they may be one, as we are.” And well might he join them together in one breath; for this union is not only a choice mercy in itself, but a special means of that preservation he had prayed for before: their union with one another, is a special means to preserve them all.
3. A third desirable mercy that Christ earnestly prayed for, was, that his “joy might be fulfilled in them,” verse 13. He would provide for their joy, even when the hour of his greatest sorrow was at hand; yea, he would not only obtain joy for them, but full joy: “that my joy might be fulfilled in them.” It is as if he had said, O my Father, I am to leave these dear ones in a world of troubles and perplexities; I know their hearts will be subject to frequent despondencies; O let me obtain the cordials of divine joy for them before I go: I would not only have them live, but live joyfully; provide for fainting hours reviving cordials.
4. And as a continued spring to maintain all the aforementioned mercies, he prays “they all may be sanctified through the word of truth, verse 17. i. e. more abundantly sanctified than yet they were, by a deeper radication of gracious habits and principles in their heart. This is a singular mercy in itself, to have holiness spreading itself over and through their souls, as the light of the morning. Nothing is in itself more desirable. And it is also a singular help to their perseverance, union and spiritual joy, which he had prayed for before, and are all advanced by their increasing sanctification.
5. And lastly, as the complement and perfection of all desirable mercies, he prays, “that they may be with him, where he is, to behold his glory,” verse 24. This is the best and ultimate privilege they are capable of. The end of his coming down from heaven, and returning thither again, all runs into this, to bring many sons and daughters unto glory. You see Christ asks no trifles, no small things for his people; no mercies, but the best that both worlds afford, will suffice him on their behalf.
Secondly, Let us see how he follows his requests, and with what arguments he pleads with the Father for these things: and, among others, I shall single out six choice ones, which are urged in this text, or the immediate context.
The first argument is drawn from the joint interest, that both himself, and his Father, have in their persons, for whom he prays, “All mine are thine, and thine are mine,” verse 10. As if he should say, Father, behold, and consider the persons I pray for, they are not aliens, but Christians: yea, they are thy children as well as mine: the very same on whom thou hast set thy eternal love, and in that love hast given them to me; so that they are both thine and mine: great is our interest in them, and interest draws care and tenderness. Every one cares for his own, provides for, and secures his own. Property, (even amongst creatures) is fundamental to our labour, care, and watchfulness; they would not so much prize life, health, estates, or children, if they were not their own. Lord these are thine own by many ties or titles: O therefore keep, comfort, sanctify, and save them, for they are thine. What a mighty plea is this? Surely, Christians, your intercessor is skilful in his work, your advocate wants no eloquence or ability to plead for you.
The second argument, and that a powerful one, treads as I may say, upon the very heel of the former, in the next words, “And I am glorified in them;” q. d. my glory and honour are infinitely dear to thee; I know thy heart is entirely upon the exalting and glorifying of thy Son. Now, what glory have I in the world, but what comes from my people? Others neither can, nor will glorify one; nay, I am daily blasphemed and dishonored by them: these are they from whom my active glory and praise in the world must rise. It is true, both thou and I have glory from other creatures objectively; the works that we have made, and impress our power, wisdom and goodness upon, do so glorify us: and honour we have from our very enemies accidentally; their very wrath shall praise us: but for active and voluntary praise, whence comes this but from the people that were formed for that very purpose? Should these then miscarry and perish, where shall my manifestative and active glory be? and from whom shall I expect it? So that here his property and glory are pleaded with the Father, to prevail for those mercies; and they are both great, and valuable things with God. What dearer, what nearer to the heart of God?
Arg. 3. And yet, to make all fast and sure, he adds, in the beginning of this verse 11 a third argument, in these words, “And now I am no more in the world.” Where we must consider the sense of it, as a proposition, and the force of it, as an argument. This proposition, “I am no more in the world,” is not to be taken simply and universally, as if, in no sense, Christ should be any more in this world: but only respectively, as to his corporeal presence; this was, in a little time, to be removed from his people, which had been a sweet spring of comfort to them,, in all their troubles. But now it might have been said to the pensive disciples, as the sons of the prophets said to Elisha, a little before Elijah’s translation, “Know ye not that your master shall be taken from your heads today?” This comfortable enjoyment must be taken from them; this is the sense. And here lies the argument; Father, consider the sadness and trouble I shall leave my poor children under. Whilst I was with them, I was a sweet relief to their souls, whatever troubles they met with; in all doubts, fears, and dangers, they could repair to me, and in their straits and wants I still supplied them; they had my counsels to direct them, my reproofs to reduce them, and my comforts to support them; yea, the very sight of me was an unspeakable joy and refreshment to their souls: but now the hour is come, and I must be gone. All the comfort and benefit they had from my presence among them, is cut off. and, except thou do make up all this to them another way, what will become of these children, when their Father is gone? What will be the case of the poor sheep, and tender lambs, when the shepherd is smitten? Therefore, O my Father, look thou after them, see to them, for they are thine as well as mine; I am glorified in them, and now leaving them, and removing out of this world from them.
Arg. 4. And yet, to move and engage the Father’s care and love for them, he subjoins another great consideration, in the very next words drawn from the danger he leaves them in; “But these are in the world.” The world is a sinful, infecting, and unquiet place; it lies in wickedness: And a hard thing it will be for such poor, weak, imperfect creatures to escape the pollutions of it; or, if they do, yet the troubles, persecutions, and strong oppositions of it they cannot escape. Seeing therefore I must leave thine own dear children, as well as mine, and those from whom the glory is to rise, in the midst of a sinful, troublesome, dangerous world, where they can neither move backward nor forward, without danger of sin or ruin: O, since the case stands so, look after them, provide for them, and take special care for them all. Consider who they are, and where I leave them. They are thy children, to be left in a strange country; thy soldiers, in the enemies quarters; thy sheep, in the midst of wolves; thy precious treasure, among thieves.
Arg. 5. And yet he has not done, for he resolves to strive hard for the mercies he had asked, and will not come off with a denial; and therefore adds another argument in the next words, And I come to thee. As his leaving them was an argument, so his coming to the Father is a mighty argument also. There is much in these words, I come to thee. [I,] thy beloved Son, in which thy soul delighteth; I, to whom thou never deniedst any thing. It is not a stranger, but a son; not an adopted, but thine only begotten Son. It is I that [come.] I am now coming to thee apace, my Father. I come to thee swimming through a bloody ocean. I come, treading every step of my way to thee in blood, and unspeakable sufferings; and all this for the sake of those dear ones I now pray for; yea, the design and end of my coming to thee, is for them. I am coming to heaven in the capacity of an advocate, to plead with thee for them. And I come to [Thee] my Father, and their Father; my God, and their God. Now then, since I, that am so dear, come through such bitter pangs, to thee, so dear, so tender-hearted a Father; and all this on their score and account: Since I do but now, as it were, begin, or give them a little taste of that intercession work, which I shall live for ever to perform for them in heaven; Father, hear, Father, grant what I request. O give a comfortable earnest of those good things which I am coming to thee for, and which I know thou wilt not deny me.
Arg. 6. And, to close up all, he tells the Father how careful he had been to observe, and perform that trust which was committed to him; “While I was with them in the world, I kept them in thy name; those that thou gavest me, I have kept, and none of them is lost, but the son of perdition ver. 12.
And thus lies the argument: Thou committedst to me a certain number of elect souls, to be redeemed by me; I undertook the trust, and said, if any of these be lost, at my hand let them be required, I will answer for them every one to thee. In pursuance of which trust, I am now here on the earth, in a body of flesh. I have been faithful to a point. I have redeemed them (for he speaks of that as finished and done, which was now ready to be done) I have kept them also, and confirmed them hitherto; and now, Father, I commit them to thy care. Lo, here they are, not one is lost, but the son of perdition, who was never given. With how great care have I been careful for them! O let them not fail now; Let not one of them perish.
Thus you see what a nervous, argumentative, pleading prayer Christ poured out to the Father for them at parting.
Thirdly, The next enquiry is, why he thus prayed and pleaded with God for them, when he was to die?
And certainly it was not because the Father was unwilling to grant the mercies he desired for them: No, they came not with difficulty, nor were they wrestled by mere importunity, out of the hand of an unwilling and backward person. For, he tells us,
1. He foresaw a great trial then at hand, yea, and all the aftertrials of his people as well as that. He knew how much they would be sifted, and put to, in that hour, and power of darkness, that was coming. He knew their faith would be shaken, and greatly staggered by the approaching difficulties, when they should see their Shepherd smitten, and themselves scattered, the Son of man delivered into the hands of sinners, and the Lord of life hang dead upon the tree, yea, sealed up in the grave. He foresaw what straits his poor people would fall into, betwixt a busy devil, and a bad heart; therefore he prays and pleads with such importunity and ardency for them, that they might not miscarry.
2. He was now entering upon his intercession-work in heaven, and he was desirous in this prayer to give us a specimen, or sample, of that part of his world, before he left us; that by this we might understand what he would do for us, when he should be out of sight. For this being his last prayer on earth, it shows us what affections and dispositions he carried hence with him, and satisfies us, that he who was so earnest with God on our behalf, such a mighty pleader here, will not forget us, or neglect our concerns in the other world. Yet, reader, I would have thee always remember, that the intercession of Christ in heaven is carried much higher than this; it is performed in a way more suitable to that state of honour to which he is now exalted. Here he used prostrations of body, cries and tears in his prayers: there, his intercession is carried in a more majestic way, and with more state, becoming an exalted Jesus. But yet in this he has left us a special assistance, to discover much of the frame, temper, and working of his heart, now in heaven towards us.
3. And lastly, he would leave this as a standing monument of his father-like care, and love to his people, to the end of the world. And for this it is conceived Christ delivered this prayer so publicly, not withdrawing from the disciples to be private with God, as he did in the garden; but he delivers it in their presence, “These things which I speak in the world,” ver. 13. This, with the circumstances of place, [in the world], does plainly speak it to be a public prayer. And not only was it publicly delivered, but it was also, by a singular providence, recorded at large by John, though omitted by the other evangelists; that so it might stand to all generations, for a testimony of Christ’s tender care and love to his people.
Fourthly, If you ask how this gives evidence of Christ’s tender care and love to his people? which is the last enquiry; I answer, in few words, for the thing is plain and obvious; it appears in these two particulars.
1. His love and care was manifested in the choice of mercies for them. He does not pray for health, honour, long life, riches, &c. but for their preservation from sin, spiritual joy in God sanctification and eternal glory. No mercies but the very best in God’s treasure will content him. He was resolved to get all the best mercies for his people; the rest he is content should be dispenses promiscuously by Providence: but these he will settle as an heritage upon his children. O see the love of Christ! look over all your spiritual inheritance in Christ, compare it with the richest, fairest, sweetest inheritance on earth; and see what poor things these are to yours. O the care of a dear father! O the love of a tender Saviour!
2. Besides, what an evidence of his tenderness to you, and great care for you, was this, that he should so intently, and so affectionately mind, and plead your concerns with God, at such a time as this was, even when a world of sorrow encompassed him on every side; a cup of wrath mixed, and ready to be delivered into his hand: at that very time when the clouds of wrath grew black, a storm coming, and such as he never felt before; when one would have thought, all his care, thoughts, and diligence, should have been employed on his own account, to mind his own sufferings? No, he does as it were forget his own sorrows, to mind our peace and comfort. O love unspeakable!
Corollary 1. If this be so, that Christ so eminently discovered his care and love for his people, in this his parting hour; then hence we conclude, The perseverance of the saints is unquestionable. Do you hear how he pleads! how he begs! how he fills his mouth with arguments! how he chooses his words, and sets them in order, how he winds up his spirit to the very highest pitch of zeal and fervency? and can you doubt of success? Can such a Father deny the importunity, and strong seasonings and pleading of such a Son; O, it can never be! he cannot deny him: Christ has the art and skill of prevailing with God: He has (as in this appears) the tongue of the learned. If the heart or hand of God were hard to be opened, yet this would open them; but when the Father himself loves us, and is inclined to do us good, who can doubt of Christ’s success? “That which is in motion, is the more easily moved” The cause Christ manageth in heaven for us is just and righteous. The manner in which he pleads is powerful and therefore the success of his suit is unquestionable.
The apostle professeth,
Corollary 2. Again, hence we learn, that argumentative prayers are excellent prayers. The strength of every thing is in its joints; there lies much of the strength of prayer also: how strongly jointed, how nervous and argumentative was this prayer of Christ. Some there are indeed, that think we need not argue and plead in prayer with God, but only present the matter of our prayers to him, and let Christ alone (whose office it is) to plead with the Father; as if
Christ did not present our pleas and arguments, as well as simple desires to God; as if the choicest part of our prayers must be kept back, because Christ presents our prayers to God. No, no, Christ’s pleading is one thing, ours another: “His and ours are not opposed, but subordinate;” his pleading does not destroy, but makes ours successful. God calls us to plead with him,
By these holy pleadings, “the King is held in his galleries,” as it is
Corollary 3. What an excellent pattern is here, for all that have the charge and government of others committed to them, whether magistrates, ministers, or parents, to teach them how to acquit themselves towards their relations, when they come to die?
Look upon dying Jesus, see how his care and love to his people flamed out, when the time of his departure was at hand. Surely, as we are bound to remember our relations every day, and to lay up a stock of prayers for them in the time of our health, so it becomes us to imitate Christ in our earnestness with God for them, when we die. Though we die, our prayers die not with us: they out-live us, and those we leave behind us in the world, may reap the benefit of them, when we are turned to dust.
For my own part, I must profess before the world, that I have a high value for this mercy, and do, from the bottom of my heart, bless the Lord, who gave me a religious and tender father, who often poured out his soul to God for me: he was one that was inwardly acquainted with God; and being full of bowels to his children, often carried them before the Lord, prayed and pleaded with God for them, wept and made supplications for them. This stock of prayers and
blessings left by him before the Lord, I cannot but esteem above the fairest inheritance on earth. O it is no small mercy to have thousands of fervent prayers lying before the Lord, filed up in heaven for us. And O that we would all be faithful to this duty! Surely our love, especially to the souls of our relations, should not grow cold when our breath does. O that we would remember this duty in our lives, and, if God give opportunity and ability, fully discharge it when we die; considering, as
Christ did, we shall be no more, but they are in this world, in the midst of a defiled, tempting, troublesome world; it is the last office of love that ever we shall do for them. After a little while we shall be no longer sensible how it is with them; for, (as the church speaks
Corollary 4. To conclude; Hence we may see, what a high esteem and precious value Christ has of believers; this was the treasure which he could not quit, he could not die till he had secured it in a safe hand; “I come unto thee, holy Father, keep through thine own name those whom thou hast given me”.
Surely believers are dear to Jesus Christ; and good reason, for he has paid dear for them: let his dying language, this last farewell, speak for him, how he prized them. The Lord’s portion “is his people, Jacob is the lot of his inheritance,”
Blessed be God for Jesus Christ.
The Lord Jesus the [same] night in which he was betrayed took bread: And when he had given thanks, he brake [it], and said, Take, eat: this is my body, which is broken for you: this do in remembrance of me. After the same manner also [he took] the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink [it], in remembrance of me.
Christ had no sooner recommended his dear charge to the Father, but (the time of his death hastening on) he institutes his last supper, to be the lasting memorial of his death, in all the churches, until his second coming; therein graciously providing for the comfort of his people, when he should be removed out of their sight. And this was the second preparative act of Christ, in order to his death: he will set his house in order, and then die.
- This his second act manifests no less love than the former. It is like the plucking off the ring from his finger, when ready to lay his neck upon the block, and delivering it to his dearest friends, to keep that as a memorial of him: “Take this, &c. in remembrance of me.”
In the words read, are four things noted by the apostle, about this last and lovely act of Christ, viz. the Author, Time, Institution, and End of this holy, solemn ordinance.
1. The author of it, The Lord Jesus: It is an effect of his lordly power, and royal authority;
2. The Time when the Lord Jesus appointed this ordinance. “In the same night in which he was betrayed:” it could not be sooner, because the passover must first be celebrated; nor later, for that night he was apprehended. It is therefore emphatically expressed “en tei nukti”, in that same night, that night for ever to be remembered. He gives, that night, a cordial draught to his disciples before the conflict: he settles, that night, an ordinance in the church, for the confirmation and consolation of his people, in all generations, to the end of the world. By instituting it that night, he gives abundant evidence of his care for his people, in spending so much of that little, very little, time he had left, on their account.
3. The Institution itself; in which we have the memorative, significative, instructive signs, and they are bread and wine; and the glorious mysteries represented and shadowed forth by them, viz. Jesus Christ crucified; the proper New-Testament nourishment of believers. Bread and wine are choice creatures, and do excellently shadow forth the flesh and blood of crucified Jesus; and that both, in their natural usefulness, and manner of preparation. Their usefulness
is very great; bread is a creature necessary to uphold and maintain our natural life; therefore it is called the staff of bread,
If any object, It is true, they are good creatures, but not precious enough to be the signs of such profound and glorious mysteries: it was worth creating a new creature, to be the sign of the new covenant.
Let him that thus objects, ask himself, whether nothing be precious without pomp? The preciousness of these elements is not so much from their own natures, as their use and end; and that makes them precious indeed. A loadstone at sea is much more excellent than a diamond, because more useful. A penny-worth of wax applied to the label of a deed, and sealed, may in a minute have its value raised to thousands of pounds. These creatures receive their value and estimation on a like account. Nor should it at all remain a wonder to thee, why Christ should represent himself by such mean and common things, when thou hast well considered that the excellency of the picture, is its similitude and conformity to the original; and that Christ was in a low, sad, and very abased state, when this picture of him was drawn; he was then a man of sorrows. These then, as lively sighs, shadow forth a crucified Jesus, represent him to us in his red garments. This precious ordinance may much more than Paul, say to us, “I always bear about in my body the dying of the Lord Jesus:” That is the thing it signifies.
4. Lastly take notice of the use, design, and end of this institution. “Eis ten emen anamnesin”, in remembrance, or for a memorial of me. O there is much in this: Christ knew how apt our base hearts would be to lose him, amidst such a throng of sensible objects as we here converse with; and how much that forgetfulness of him and of his sufferings, would turn to our prejudice and loss; therefore does he appoint a sign to be remembered by: “As oft as you do this, ye show forth the Lord’s death till he come.” Hence we observe, suitable to the design of this discourse,
Doct. That the sacramental memorial Christ left with his
people, is a special mark of his care and love for them.
What! To order his picture (as it were) to be drawn when he was dying, to be left with his spouse! To rend his own flesh, and set abroach his own blood to be meat and drink for our souls! O what manner of love was this! It is true, his picture in the sacrament is full of scars and wounds: but these are honourable scars, and highly grace and commend it to his spouse, for whose dear sake he here received them.
“They are marks of love and honour.” And he would be so drawn, or rather he so drew himself, that as oft as his people looked upon the portraiture of him, they might remember, and be deeply affected with those things he here endured for their sakes. These are the wounds my dear husband Jesus received for me. These are the marks of that love which passes the love of creatures. O see the love of a Saviour! This is that heavenly Pelican that feeds his young with his
own blood. We have read of pitiful and tender women that have eaten the flesh of their own children,
First, What it is to remember the Lord Jesus in the sacrament.
Secondly, What aptitude there is in that ordinance, so to bring him to our remembrance.
Thirdly, How the care and love of Christ is discovered, by leaving such a memorial of himself with us.
Remembrance, properly, is the return of the mind to an object, about which it has been formerly conversant; and it may so return to a thing, it has conversed with before, two ways; speculatively and transiently; or affectingly, and permanently. A speculative remembrance is only to call to mind the history of such a person and his sufferings: that Christ was once put to death in the flesh. An affectionate remembrance, is when we so call Christ and his death to our
minds, as to feel the powerful impressions thereof upon our hearts. Thus,
1. The saving knowledge of him. We cannot be said to remember what we never knew; nor to remember, savingly, what we never knew savingly. There have been many previous, sweet end gracious transactions, dealings, and intimacies betwixt Christ and his people, from the time of their first happy acquaintance with him: much of that sweetness they have had in former considerations of him, and hours of communion with him, is lost and gone; for nothing is more volatile,
hazardous, and inconstant, than our spiritual comforts: but now at the Lord’s table, there our old acquaintance is renewed, and the remembrance of his goodness and love refreshed and revived: “We will remember thy love more than wine; the upright love thee,”
2. Such a remembrance of Christ includes faith in it. Without discerning Christ at a sacrament, there is no remembrance of him; and, without faith, no discerning Christ there. But when the precious eye of faith has spied Christ, under that vail, it presently calls up the affections, sayings “Come see the Lord.” These are the wounds he received from me. This is he that loved me, and gave himself for me. This is his flesh, and that his blood; sic oculus, sic ille manus, &c. so his arms were stretched out upon the cross to embrace me; so his blessed head hung down to kiss me. Awake my love, rouse up my hope, flame out my desires; Come forth, all ye powers and affections of my soul; come, see the Lord. No sooner does Christ by his Spirit call to the believer but faith hears; and discerning the voice, turns about, like Mary, saying, Rabboni, my Lord, my Master.
3. This remembrance of Christ includes suitable impressions made upon the affections, by such a sight and remembrance of him: and therein lies the nature of that precious thing which we call communion with God. Various representations of Christ are made at his table. Sometimes the soul there calls to mind the infinite wisdom, that so contrived and laid the glorious and mysterious design and project of redemption: the effect of this is wonder and admiration. O the
manifold wisdom of God!
(1.) Just and deep indignation against sin; Oh cursed sin! It was thou used my dear Lord so; for thy sake he underwent all this. If thy vileness had not been so great, his sufferings had not been so many. Cursed sin! thou wast the knife that stabbed him: thou the sword that pierced him. Ah what revenge it works! I remembered that it is storied of one of the kings of France, that hearing the bishop (as I remember it was Remegius) read the history of Christ’s trial and execution, and hearing how barbarously they had used him, he was moved, with so tragical and pathetical a history, to great indignation against Pilate, the Jews, and the rude and bloody soldiers, and could not contain himself, but cried out, as the bishop was reading, “O that I had been there with my Frenchmen, I would have cut all their throats who so barbarously used my Saviour.”
To allude to this: when the believer considers and remembers, that sin put Christ to all that shame and ignominy, and that he was wounded for our transgressions, he is filled with hatred of sin, and cries out, O sin, I will revenge the blood of Christ upon thee! thou shalt never live a quiet hour in my heart. And,
(2.) It produces an humble adoration of the goodness and mercy of God, to exact satisfaction for our sins, by such bloody stripes, from our surety. Lord, if this wrath had seized on me, as it did on Christ, what had been my condition then! If these things were done to the green tree, what had been the case of the dry tree?
Sometimes representations, (and not common ones), are made of the love of Christ, who assumed a body and soul, on purpose to bear the wrath of God for our sins. And when that surpassing love breaks out in its glory upon the souls, how is the soul transported and ravished with it! crying out, what manner of love is this! here is a love large enough to go round the heavens, and the heaven of heavens! Who ever loved after this rate, to lay down his life for enemies! O love unutterable and inconceivable! How glorious is my love in his red garments! Sometimes the fruits of his death are there gloriously displayed; even his satisfaction for sin, and the purchase his blood made of the eternal inheritance: And this begets thankfulness and confidence in the soul, Christ is dead, and his death has satisfied for my sin. Christ is dead, therefore my soul shall never die. Who shall separate me from the love of God? These are the fruits, and this is the nature of that remembrance of Christ here spoken of.
Secondly, What aptitude or condecency is there in this ordinance, to bring Christ so to remembrance?
Much every way; for it is a sign, by him appointed to that end, and has (as divines well observe) a threefold use and consideration, viz. as it is memorative, significative, and instructive.
1. As it is memorative, and so it has the nature and use of a pledge or token of love, left by a dying to a dear surviving friend. And so the sacrament, as was said before, is like a ring pluckt off from Christ’s finger, or a bracelet from his arm; or rather his picture from his breast, delivered to us with such words as these; “As oft as you look on this, remember me; let this help to keep me alive in your remembrance when I am gone, and out of your sight.” It induces to it also,
2. As it is a significative sign, most aptly signifying both his bitter sufferings for us, and our strict and intimate union with him; both which have an excellent usefulness to move the heart, and its deepest affections, at the remembrance of it. The breaking of the bread, and shedding forth the wine, signify the former; our eating, drinking, and incorporating them, is a lively signification of the other.
3. Moreover, this ordinance has an excellent use and advantage for this affectionate remembrance of Christ, as it is an instructive sign. And it many ways instructs us, and enlightens our mind, particularly in these truths, which are very affecting things.
1. That Christ is the bread on which our souls live, proper meat and drink for believers, the most excellent New-Testament food. It is said,
2. It instructs us that the New Testament is now in its full force, and no substantial alteration can be made in it, since the testator is dead, and by his death has ratified it. So that all the excellent promises and blessings of it are now fully confirmed to the believing soul,
Thirdly, The last enquiry is, How Christ has, hereby, left such a special mark of his care for, and love to his people. And that will evidently appear, if you consider these five particulars.
1. This is a special mark of the care and love of Christ, inasmuch as hereby he has made abundant provision for the confirmation and establishment of the faith of his people to the end of the world. For this being an evident proof that the New Testament is in its full force, (
2. This is a special mark of Christ’s care and love, inasmuch as by this he has made like abundant provision for the enlargement of the joy and comfort of his people. Believers are at this ordinance, as Mary was at the sepulchre, with fear and great joy,
3. Here is a signal mark of Christ’s care and love, inasmuch as this is one of the highest, and best helps for the mortification of the corruption of his people. Nothing tends more to the killing of sin, than this does. Christ’s blood, as it is food to faith, so it is poison to our lusts. O what a pill is wrapt up in that bread! what an excellent potion is in that cup to purge the soul? One calls that table, an altar, on which our corruptions are sacrificed and slain before the Lord. For how can they that there see what Christ suffered for sin, live any longer therein?
4. Moreover his care and love appear in providing an ordinance so excellently adapted, to excite and blow up his people’s love into lively flame. When Joseph made himself known to his brethren, “I am Joseph your brother, whom ye sold, be not grieved:” O! what showers of tears and dear affections were there? How did they fall upon each others necks! so that the Egyptians wondered at the matter. How does the soul (if I may so speak) passionately love Jesus Christ at such a time? O what a Christ is my Christ! “The fairest among ten thousand.” What has he done, what has he suffered for me! what great things has my Jesus given, and what great things has he forgiven me: A world, a thousand worlds cannot show such another. Here the soul is melted down by love at his feet; it is pained with love.
5. To conclude; Christ’s care and love are further manifested to his people, in this ordinance, as it is one of the strongest bonds of union betwixt them that can be:
And thus I have dispatched the doctrinal part of this point. The improvement of it is in the following inferences.
Inference 1. Did Christ leave this ordinance with his church to preserve his remembrance among his people: Then surely Christ foresaw, that, notwithstanding what he is, has done, suffered, and promised yet to do for his people, they will for all this be still apt to forget him.
A man would think that such a Christ should never be one whole hour together out of his people’s thoughts and affections: that wherever they go, they should carry him up and down with them, in their thoughts, desires, and delights: that they should let their thoughts work towards Christ as the longing thoughts of her that is with child do work after that she longs for: that they should lie down with Christ in their thoughts at night, and when they awake be still with him that their very dreams in the night should be sweet visions of Christ, and all their words savour of Christ.
But O the baseness of these hearts! Here we live and converse in a world of sensible objects, which, like a company of thieves, rob us of our Christ, and lay the dead child in his room. Wo is me, that it should be so with me, who am so obliged to love him! Though he be in the highest glory in heaven, he does not forget us; he has graven us upon the palms of his heads; we are continually before him. He thinks on us, when we forget him. The whole honour and glory paid him in heaven by the angels, cannot divert his thoughts one moment from us; but every trifle that meets us in the way, is enough to divert our thoughts from him. Why do we not abhor and loathe ourselves for this? What! Is it a pain, a burden, to carry Christ in our thoughts about the world? As much a burden, if thy heart be spiritual, as a bird is burdened by carrying his own wings.
Will such thoughts intrude unseasonably, and thrust greater things than Christ out of our minds? For shame, Christian, for shame, let not thy heart play the wanton, and gad from Christ after every vanity. In heaven nothing else takes up the thoughts of saints to eternity; and yet there is no tiring, no satiety. O learn to live nearer that heavenly life. Never leave praying and striving, till thou canst say as it is,
Inf. 2. Hence also we infer, that sacrament-seasons are heart melting seasons; because therein the most affecting and heart-melting recognitions and representations of Christ are made. As the gospel offers him to the ear, in the most sweet, affecting sounds of grace; so the sacrament to the eye, in the most pleasing visions that are on this side heaven.
There, hearts that will not yield a tear under other ordinances, can pour out floods:
And surely, to see who it is that thy sins have pierced, how great, how glorious, how wonderful a Person that was, that was so humbled, abased, and brought to the dust, for such a wretched thing as thou art, cannot but tenderly affect the considering soul. If it was for a lamentation in the captivity, “that princes were hanged up by the hands, and the faces of the elders not reverenced,”
Inf. 3. Moreover hence it is evident, that the believing and affectionate remembrance of Christ, is of singular advantage at all times to the people of God. For it is the immediate end of one of the greatest ordinances that ever Christ appointed to the church.
To have frequent recognitions of Christ, will appear to be singularly efficacious and useful to believers, if you consider,
1. If at any time the heart be dead and hard, this is the likeliest means in the world to dissolve, melt, and quicken it. Look hither hard heart; hard indeed if this hammer will not break it. Behold the blood of Jesus.
2. Art thou easily overcome by temptations to sin? This is the most powerful restraint in the world from sin:
3. Are you afraid your sins are not pardoned, but still stand upon account before the Lord? What more relieving, what more satisfying, than to see the cup of the New Testament in the blood of Christ, which is “shed for many for the remission of sins?” Who shall lay any thing to the charge of God’s elect? It is Christ that died.”
4. Are you staggered at your sufferings, and hard things you must endure for Christ in this world? Does the flesh shrink back from these things, and cry, spare thyself? What is there in the world more likely to steel and fortify thy spirit with resolution and courage, than such a sight as this? Did Christ face the wrath of men, and the wrath of God too? Did he stand as a pillar of brass, with unbroken patience, and steadfast resolution, under such troubles as
never met in the like height upon any mere creature, till death beat the last breath out of his nostrils? And shall I shrink for a trifle? Ah, he did not serve me so! I will arm myself with the like mind,
5. Is thy faith staggered at the promises? Can’t thou not rest upon a promise? Here is what will help thee against hope to believe in hope, giving glory to God. For this is God’s seal added to his covenant, which ratifies and binds fast all that God has spoken.
6. Dost thou idle away precious time vainly, and live unusefully to Christ in thy generation? What more apt both to convince and cure thee, than such remembrance of Christ as this? O when thou considerest thou art not thine own, thy time, thy talents are not thine own, but Christ’s; when thou shalt see thou art bought with a price (a great price indeed) and so art strictly obliged to glorify God, with thy soul and body, which are his,
Inf. 4. Lastly we infer; Though all other things do, yet Christ neither does, nor can grow stale. Here is an ordinance to preserve his remembrance fresh to the end of the world. The blood of Christ does never dry up. The beauty of this rose of Sharon is never lost or withered. He is the same yesterday, to-day, and for ever. As his body in the grave saw no corruption, so neither can his love, or any of his excellencies. When the saints shall have fed their eyes upon him in heaven, thousands and millions of years, he shall be as fresh, beautiful, and orient as at the beginning. Others beauties have their prime, and their fading time; but Christ abides eternally. Our delight in creatures is often most at first acquaintance; when we come nearer to them, and see more of them, the edge of our delight is abated: but the longer you know Christ, and the nearer you come to him, still the more do you see of his glory. Every farther prospect of Christ entertains the mind with a fresh delight. He is as it were a new Christ every day, and yet the same Christ still.
Blessed be God for Jesus Christ.
And he was withdrawn from them about a stone’s cast, and kneeled down, and prayed, Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done. And there appeared an angel unto him from heaven, strengthening him. And being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground.
The hour is now almost come, even that hour of sorrow, which Christ had so often spoken of. Yet a little, a very little while, and the Son of man is betrayed into the hands of sinners. He has affectionately recommended his children to his Father. He has set his house in order, and ordained a memorial of his death to be left with his people, as you have heard. There is but one thing more to do, and then the tragedy begins. He recommended us, he must also recommend himself by prayer to the Father; and when that is done, he is ready, let Judas with the black guard come when they will.
This last act of Christ’s preparation for his own death, is contained in this scripture; wherein we have an account, 1. Of his prayer. 2. Of the agony attending it. 3. His relief in that agony, by an angel that came and comforted him.
1. The prayer of Christ; in a praying posture he will be found when the enemy comes; he will be taken upon his knees: he was pleading hard with God in prayer, for strength to carry him through this heavy trial, when they came to take him. And this prayer was a very remarkable prayer, both for the solitariness of it, he withdrew about a stone’s cast, verse 41. from his dearest intimates, no ear but his Father’s shall hear what he had now to say; and for the
vehemency and importunity of it; these were those “iketerias”,
2. This scripture gives you also an account of the agony of Christ, as well as of big prayer, and that a most strange one: such as in all respects never was known before in nature. It was a sweat as it had been blood, which, [as] is neither an hyperbole, as some would make it: nor yet a similitude of blood; as others fancy, but a real bloody sweat. For so [as] is sometimes taken for the very thing itself, as
3. You have here his relief in this his agony and that by an angel dispatched post from heaven to comfort him. The Lord of angels now needed the comfort of an angel. It was time to have a little refreshment when his face and body too stood as full of drops of blood, as the drops of dew are upon the grass. Hence we note,
Doct. That our Lord Jesus Christ was praying to his Father in
an extraordinary agony, when they came to apprehend him in the
garden.
To open and explain this last act of preparation on Christ’s part for our use, I shall at this time speak of these particulars. First, The place where he prayed. Secondly, The time when he prayed. Thirdly, The matter of his prayer. And lastly, The manner how he prayed.
First, For the circumstance of place, where was this last and remarkable prayer poured out to God? It was in the garden: St. Matthew tells us it was called Gethsemane, which signifies, (as Pareus on the place observes) “the valley of fatness, viz. of olives, which grew in that valley or garden most plentifully”. This garden lay very near to the city of Jerusalem. The city had twelve gates, five of which were on the east side of it, among which the most remarkable
were the fountain gate, so called of the fountain Siloe. Through this gate Christ rode into the city in triumph, when he came from Bethany, the other was the sheep-gate, so called from the multitude of sheep driven in at it for the sacrifice, for it stood close by the temple; and close by this gate was the garden called Gethsemane, where they apprehended Christ, and led him through this gate, as a sheep to the slaughter. Betwixt this garden and the city, ran the brook Cedron, which rose from a
hill upon the south, and ran upon the east part of the city, between Jerusalem and the mount of olives: and over this brook Christ passed into the garden,
Now, Christ went not into this garden to hide, or shelter himself from his enemies. No, that was not his end; for if so, it had been the most improper place he could have chosen, it being the accustomed place where he was wont to pray, and a place well known to Judas, who was now coming to seek him, as you may see,
Secondly, We shall consider the time when he entered into this garden to pray: and it was in the shutting in of the evening: for it was after the passover and the supper were ended. Then (as Matthew has it, chap. 26: 36.) Jesus went over the brook into the garden, betwixt the hours of nine and ten in the evening, as it is conjectured; and so he had betwixt two and three hours time to pour out his soul to God. For it was about midnight that Judas and the soldiers came and apprehended him there. So that it being immediately before his apprehension, it shows us in what frame and posture Christ desired to be found: and by it he left us an excellent pattern, what we ought to do, when imminent dangers are near us, even at the door. It becomes a soldier to die fighting, “and a minister to die preaching,” and a Christian to die praying. If they come, they will find Christ upon his knees, wrestling mightily with God by prayer. He never spent one moment of the time of his life idly; but these were the last moments he had to live in the world, and here you may see how they were filled up and employed.
Thirdly, Next let us consider the matter of his prayers or the things about which he poured out his soul to God in the garden, that evening. And verse 42 informs us what that was: he prayed, saying, “Father, if thou be willing, remove this cup from me; nevertheless, not my will, but thine be done.” These words are involved in many difficulties, as Christ himself was when he uttered them. By the cup, understand that portion of sorrows then to be distributed to him
by his Father. Great afflictions and bitter trials are frequently expressed, in scripture, under the metaphor of a cup. So, that dreadful storm of wrath upon the wicked, in
By the passing of the cup from him, understand his exemption from suffering that dreadful and horrid wrath of God, which he foresaw to be now at hand. For as the coming of the cup to a man, does, in scripture-phrase, note his bearing and suffering of evil, as you find it,
What! did he now repent of his engagement? Was all he said before but a nourish, before he saw the enemy? Does he nor begin to wish to be disengaged, and that he had never undertaken such a work? Is that the meaning of it? No, no, Christ never repented of his engagement to the Father, never was willing to let the burden lie on us, rather than on himself; there was not such a thought in his holy and faithful heart; but the resolution of this doubt depends upon another distinction, which will clear his meaning in it.
1st, You must distinguish of prayers. Some are absolute and peremptory; and so to have prayed that the cup might pass, would have been chargeable with such absurdities, as were but now mentioned: others are conditional and submissive prayers, “If it may be, if the Lord please.” And such was this, If you be willing; if not, I will drink it. But you will say, Christ knew what was the mind of God in that case; he knew what transactions had of old been betwixt his Father and him; and therefore though he did not pray absolutely, yet it is strange he would pray conditionally it might pass. Therefore in the
2d Place, you must distinguish of the natures according to which Christ acted. He acted sometimes as God, and sometimes as man. Here he acted according to his human nature; simply expressing and manifesting in this request the reluctance it had at such sufferings, wherein he shewed himself a true man, in shunning that which is destructive to his nature.
As Christ had two distinct natures so two distinct wills. And (as one well observes) in the life of Christ, there was an intermixture of power and weakness, of the divine glory, and human frailty. At his birth a star shone, but he was laid in a manger. The devil tempted him in the wilderness, but there angels ministered to him. As man he was deceived in the fig-tree, but as God he blasted it. He was caught by the soldiers in the garden, but first made them fall back. So here, as man he feared and shunned death; but as God-man he willingly submitted to it.
“It was (as Deodatus well expresses it) a purely natural desire, mere man, by which for a short moment he apprehended and shunned death and torments; but quickly recalled himself to obedience, by a deliberate will, to submit himself to God. And besides that, this desire was but conditional, under the will of God, accepted by Christ; but from the contemplation of which he was a while diverted by the extremity of horrors; therefore there was no sin in it, but only a short conflict of nature, presently overcome by reason, and a firm will: or a small suspension, quickly overcome by a most strong resolution. Finally, this sacred deliberation in Jesus was not made simply, or in an instant, but with a short time, and with a counterpoise, which is the natural property of the soul in its motions, and voluntary actions.”
In a word, as there was nothing of sin in it, it being a pure and sinless affection of nature; so there was much good in it, and that both as it was a part of his satisfaction for our sin, to suffer inwardly such fears, tremblings, and consternation: and as it was a clear evidence, that he was in all things made like unto his brethren, except sin. And lastly, as it serves notably to express the grievousness and extremity of Christ’s sufferings, whose very prospect and appearance, at some distance, was so dreadful to him.
If the learned reader desire to see what is further said on this point, let him read what the judicious and learned Parker, in his excellent book “de descensu”, has collected upon that case.
Fourthly, Let us consider the manner how he prayed, and that was,
1. Solitarily, He does not here pray in the audience of his disciples, as he had done before, but went at a distance from them. He had now private business to transact with God. He left some of them at the entering into the garden; and for Peter, James, and John, that went farther with him than the rest, he bids them remain there, while he went and prayed. He did not desire them to pray with him, or for him; no, he must tread the winepress alone. Nor will he have them with him, possibly lest it should discourage them to see and hear how he groaned, sweat, trembled, and cried, as one in an agony, to his Father.
Reader, there are times and cases, when a Christian would not be willing, that the dearest and most intimate friend he has in the world, should be privy to what passes betwixt him and his God.
2. It was an humble prayer; that is evident by the postures into which he cast himself; sometimes kneeling, and sometimes prostrate upon his face. He creeps in the very dust, lower he cannot fall; and his heart was as low as his body. He is meek and lowly indeed.
3. It was a reiterated prayer; he prays, and then returns to the disciples, as a man in extremity turns every way for comfort: so Christ prays, “Father, let this cup pass,” but in that the Father hears him not; though as to support he was heard. Being denied deliverance by his Father, he goes and bemoans himself to his pensive friends, and complains bitterly to them, “my soul is exceeding sorrowful even unto death.” He would ease himself a little, by opening his
condition to them; but alas, they rather in crease than ease his burden. For he finds them asleep, which occasioned that gentle reprehension from him,
4. And lastly, It was a prayer accompanied with a strange and wonderful agony: so saith verse 44. “and being in an agony, he prayed more earnestly; and his sweat was it were great drops of blood falling down to the ground.” Now he was red indeed in his apparel, as one that trod the wine-press. “It was not a faint thin dew, but a clotted sweat, “trumboi haimator”, clodders of blood falling upon the ground. It is disputed whether this sweat was natural or preternatural. That some in extremity have sweat kind of bloody thin dew, is affirmed. I remember Thuanus gives us two instances that come nearest to this, of any thing I ever observed or heard of. “The one was a captain, who by a cowardly and unworthy fear of death was so overwhelmed with anguish, that a kind of bloody dew or sweat stood on all his body. The other is of a young man condemned for a small matter to die by Sixtus 5 who poured out tears of blood from his eyes, and sweat blood from his whole body.”
These are rare and strange instances, and the truth of them depends upon the credit of the relator; but certainly for Christ whose body had the most excellent crests and temperament, to sweat clotted blood, or globules of blood, as some render it; and that in a cold night, when others needed a fire within doors to keep them warm,
The effects of this wrath, as it fell at this time upon the soul of Christ in the garden, are largely and very emphatically expressed by the several Evangelists who wrote this tragedy. Matthew tells us, his soul was “exceeding sorrowful, even unto death,”
Inference 1. Did Christ pour out his soul to God so ardently in the garden, when the hour of his trouble was at hand? Hence we infer, That prayer is a singular preparative for, and relief under, the greatest troubles.
It is sweet, when troubles find us in the way of our duty. The best posture we can wrestle with afflictions in, is to engage them upon our knees. The naturalist tells us, if a lion find a man prostrate, he will do him no harm. Christ hastened to the garden to pray, when Judas and the soldiers were hastening thither to apprehend him. O! when we are nigh to danger it is good for us to draw nigh to our God. Then should we be urging that seasonable request to God,
To go to God when thou art full of sorrow, when thy heart is ready to burst within thee, as it was with Christ in this day of his trouble; and say, Father, thus and thus the case stands with thy poor child; and so and so it is with me; I will not go up and down complaining from one creature to another, it is to no purpose to do so; nor yet will I leave my complaint upon myself: but I will tell thee, Father, how the case stands with me; for to whom should children make their moan, but to their Father? Lord, I am oppressed, undertake for me. What thinkest thou, reader, of this? Is it relieving to a sad soul? Yes, yes; if thou be a Christian that hast had any experience this way, thou wilt say there is nothing like it; thou wilt bless God for appointing such an ordinance as prayer, and say, Blessed be God for prayer: I know not what I should have done, nor how in all the world I should have waded through the troubles I have passed, if it had not been for the help of prayer.
Inf. 2. Did Christ withdraw from the disciples to seek God by prayer? Thence it follows, That the company of the best men is not always seasonable. Peter, James, and John, were three excellent men, and yet Christ saith to them, Tarry ye here, while I go and pray yonder. The society of men is beautiful in its season, and no better than a burden out of season. I have read of a good man, that when his stated time for closet-prayer was come, he would say to the
company that were with him, whatever they were, Friends, I must beg your excuse for a while, there is a friend waits to speak with me. The company of a good man is good, but it ceases to be so, when it hinders the enjoyment of better company. One hour with God is to be preferred to a thousand days enjoyment of the best men on earth. If thy dearest friends in the world intrude unseasonably betwixt thee and thy God, it is neither rude nor unmannerly to bid them give place to better company; I
mean, to withdraw from them, as Christ did from the disciples, to enjoy an hour with God alone. In public and private duties we may admit of the company of others to join with us; and if they be such as fear God, the more the better: but in secret duties, Christ and thou must whisper it over betwixt yourselves; and then the company of the wife of thy bosom, or thy friend, that is as thine own soul, would not be welcome. “When thou prayest, enter into thy closet, and when thou hast shut thy
door, pray to thy Father which is in secret,”
Inf. 3. Did Christ go to God thrice upon the same account? Thence learn, that Christians should not be discouraged, though they have sought God once and again, and no answer of peace comes. Christ was not heard the first time, and he goes a second: he was not answered the second, he goes the third and last time, yet was not answered in the thing he desired, viz. that the cup might pass from him; and yet he has no hard thoughts of God, but resolves his will into
his Father’s. If God deny you in the things you ask, he deals no otherwise with you than he did with Christ. “O my God (saith he) I cry in the day-time, but thou hearest not; and in the night, and am not silent.” Yet he justifies God, “but thou art holy,”
The cup did not pass as he desired, but God upheld him, and enabled him to drink it. He was heard as to support, he was not heard as to exemption from suffering: his will was expressed conditionally; and therefore though he had not the thing he so desired, yet his will was not crossed by the denial. But now, when we have a suit depending before the throne of grace, and cry to God once and again, and no answer comes; how do your hands hang down, and your spirits wax feeble!
Then we complain with the church,
Our prayers may be heard, though their answer be for the present suspended. As David acknowledged, when he coolly considered the matter,
Inf. 4. Was Christ so earnest in prayer, that he prayed himself into every agony? Let the people of God blush to think how unlike their spirits are to Christ, as to their prayers-frames!
O what lively, sensible, quick, deep, and tender apprehensions and sense of those things about which he prayed, had Christ? Though he saw his very blood starting out from his hands, and his clothes died in it: yet being in an agony, he prayed the more earnestly. I do not say Christ is imitable in this; no, but his fervour in prayer is a pattern for us, and serves severely to rebuke the laziness, dullness, torpor, formality, and stupidity, that are in our prayers. How often do we bring the sacrifice of the dead before the Lord! how often do our lips move, and our hearts stand still! O how unlike Christ are we! his prayers were pleading prayers! full of mighty arguments and fervent affections. O that his people were in this more like him!
Inf. 5. Was Christ in such an agony before any hand of man was upon him, merely from the apprehensions of the wrath of God, with which he now contested? “Then surely it is a dreadful thing to fall into the hands of the living God; for our God is a consuming fire.”
Ah, what is divine wrath, that Christ staggered when the cup came to him! Could not he bear, and dost thou think to bear it? Did Christ sweat clots of blood at it, and dost thou make light of it? Poor wretch, if it staggered him, it will confound thee. If it made him groan, it will make thee howl, and that eternally. Come, sinner, come; dost thou make light of the threatening of the wrath of God against sin? Dost thou think there is no such matter in it, as these zealous preachers make of it? Come look here upon my text, which shows thee the face of the Son of God standing as full of purple drops under the sense and apprehension of it, as the drops of dew that hang upon the grass. Mark how he cries, “Father if it be possible, let this cup pass.” O any thing of punishment rather than this. Hear what he tells the disciples; “My soul, (saith he,) is sorrowful even to death: amazed, and very heavy.” Fools make a mock at sin, and the threatening that lie against it.
Inf. 6. Did Christ meet death with such a heavy heart? Let the hearts of Christians be the lighter for this, when they come to die. The bitterness of death was all squeezed into Christ’s cup. He was made to drink up the very dregs of it, that so our death might be the sweeter to us. Alas! there is nothing now left in death that is frightful or troublesome, beside the pain of dissolution, that natural evil of it. I remember it is storied of one of the martyrs, that being observed to be exceeding jocund and merry when he came to the stake, one asked him, What was the reason his heart was so light, when death, (and that in such a terrible form too) was before him? O said he, my heart is so light at my death, because Christ’s was so heavy at his death.
Inf. 7. To conclude, what cause have all the saints to love their dear Lord Jesus with an abounding love? Christian, open the eyes of thy faith, and fix them upon Christ, in the posture he lay in the garden, drenched in his own blood; and see whether he be not lovely in these his dyed garments. He that suffered for us more than any creature could or did, may well challenge more love than all the creatures in the world. O what has he suffered, and suffered upon thy account! it was thy pride, earthliness, sensuality, unbelief; hardness of heart, that laid on more weight in that day that he sweat blood.
And while he yet spake, lo, Judas, one of the twelve, came, and with him a great multitude with swords and staves, from the chief priests and elders of the people. Now he that betrayed him gave them a sign, saying, Whomsoever I shall kiss, that same is he: hold him fast. And forthwith he came to Jesus, and said, Hail, master; and kissed him.
The former sermons give you an account how Christ improved every moment of his time, with busy diligence, to make himself ready for his death. He has commended his charge to the Father, instituted the blessed memorial of his death, poured out his soul to God in the garden, with respect to the grievous sufferings he should undergo; and now he is ready, and waits for the coming of the enemies, being first in the field.
And think you that they were idle on their parts? No, no, their malice made them restless. They had agreed with Judas to betray him. Under his conduct, a band of soldiers was sent to apprehend him. The hour, so long expected, is come. For “while he yet spake,” saith the text, “lo, Judas, one of the twelve, came, and with him a great multitude, with swords and staves.”
These words contain the first preparative act, on their part, for the death of Christ, even to betray him, and that by one of his own disciples. Now they execute what they had plotted, ver. 14, 15. And in this paragraph you have an account, 1. Of the traitor, who he was. 2. Of the treason, what he did. 3. Of the manner of its execution, how it was contrived and effected. Lastly, Of the time, when they put this hellish plot in execution.
1. We have here a description of the traitor: and it is remarkable how carefully the several Evangelists have described him, both by his name, surname, and office, “Judas, Judas Iscariot, Judas Iscariot, one of the twelve;” that he might not be mistaken for Jude or Judas the apostle. God is tender of the names and reputations of his upright-hearted servants. His office, “one of the twelve,” is added to aggravate the fact, and to show how that prophecy was
accomplished in him,
2. You have a description of the treason, or an account what this man did. He led an armed multitude to the place where Christ was, gave them a signal to discover him, and encouraged them to lay hands on him, and hold him fast. This was that hellish design which the devil put into his heart, working upon that principle, or lust of covetousness, which was predominant there. What will not a carnal heart attempt, if the devil suit a temptation to the predominant lust, and God withhold restraining grace!
3. You have here the way and manner in which the hellish plot was executed. It was managed both with force and with fraud. He comes with a multitude, armed with swords and staves, in case they should meet with any resistance. And he comes to him with a kiss, which was their signal, lest they should mistake the man. For they aimed neither at small nor great, save only at the King of Israel, the King of glory. Here was much ado, you see, to take a harmless Lamb, that did not once start from them, but freely offered himself to them.
4. And lastly, When this treasonable design was executed upon Christ. And it was executed upon him while he stood among his disciples, exhorting them to prayer and watchfulness, dropping heavenly and most seasonable counsels upon them. “While he yet spake, lo, Judas, and with him a multitude, came with swords and staves.” Surely, it is no better than a Judas’s trick, to disturb and afflict the servants of God in the discharge of their duties. This was the traitor and his treason; thus it was executed and at this time. Hence we observe,
Doct. That is was the lot of our Lard Jesus Christ, to be
betrayed into the hands of his mortal enemies, by the
assistance of a false and dissembling friend.
Look, as Joseph was betrayed and sold by his brethren; David by Achitophel, his old friend; Samson by Delilah, that lay in his bosom; so Christ by Judas, one of the twelve; a man, his friend, his familiar, that had been so long conversant with him: he that by profession had lifted up his hand to Christ, now by treason lifts up his heel against him; he bids the soldiers bind those blessed hands, that not long before had washed the traitor’s feet.
In the point before us, we will,
First, Consider Judas, according to that eminent station and place he had under Christ.
Secondly, We will consider his treason, according to the several aggravations of it.
Thirdly, We will enquire into the cause or motives that put him upon such a dreadful, hellish design as this was.
Fourthly, and lastly, we will view the issue, and see the event of this treason, both as to Christ and as to himself. And then apply it.
First, As for the person that did this, he was very eminent by reason of that dignity Christ had raised him to. For,
1. He was one of the twelve; one retained not in a more general, and common, but in the nearest, and most intimate and honourable relation and service to Jesus Christ. There were in Christ’s time several sorts and ranks of persons that had relation to him. There were secret disciples; men that believed, but kept their stations, and abode with their relations in their callings. There were seventy also whom Christ sent forth; but none of these were so much with Christ or so eminent in respect of their place, as the twelve, they were Christ’s family, day and night conversant with him: it was the highest dignity that was conferred upon any: and of this number was Judas. The ancients have much extolled the apostolical dignity. Some stiled these twelve, pedes Christi, the feet of Christ: because they, as it were, carried Christ up and down the world. Others, oculi Dei, the very eyes of God; they were his watchmen, that took care for the concernments of his name and gospel in the world. Others, mammae ecclesiae, the breasts of the church; they fed and nourished the children of God by their doctrine. Now, to be one of this number, one of the twelve, what a dignity was this.
2. Yea, he being one of the twelve, was daily conversant with Christ: often joined with him in prayer, often sat at his feet, bearing the gracious words that came out of his mouth. It was one of Austin’s three wishes, that he had seen Christ in the flesh: Judas not only saw him but dwelt with him, travelled with him, and eat and drank with him. And during the whole time of his abode with him, all Christ’s carriage towards him was very obliging and winning; yea, such was the condescension of Christ to this wretched man, that he washed his feet, and that but a little before betrayed him.
3. He was a man of unsuspected integrity among the apostles. When Christ told them, One of you shall betray me; none thought on him, but every one rather suspected himself; Lord, is it I? saith one, and so said they all; but none pointed at Judas, saying, Thou art he.
4. To conclude, in some respect, he was preferred to the rest. For he had not only a joint commission with them to preach the gospel to others, (though, poor unhappy wretch, himself became a cast-away) but he had a peculiar office, he bare the bag, i.e. he was Almoner, or the steward of the family, to take care to provide for the necessary accommodations of Christ and them. Now who could ever have suspected, that such a man as this should have sold the blood of Christ for a little money? that ever he should have proved a perfidious traitor to his Lord, who had called him, honoured him, and carried himself so tenderly towards him? And yet so it was; “Lo, Judas, one of the twelve, came, and with him a multitude:” O whither will not a busy devil and a bad heart carry a man!
Secondly, But what did this man do? and what are the just aggravations of his fact? Why, he most basely and unworthily sold and delivered Christ into his enemies hands, to be butchered and destroyed; and all this for thirty pieces of silver.
Blush, O heavens, and be astonished, O earth, at this! In this fact, most black and horrid aggravations appear.
1. Judas had seen the majesty of a God on him whom he betrayed. He had seen the miracles that Christ wrought, which none but Christ could do. He knew that by the finger of God he had raised the dead, cast out devils, healed the sick. He could not choose but observe and see the rays and awful beams of divine majesty shining in his very face, in his doctrine, and in his life; to betray a man, to sell the blood of the poorest innocent in the world, is horrid; but to sell the blood of God, O what is this! Here is a wickedness that no epithet can match! Yea,
2. This wickedness he committed after personal warnings and premonitions given him by Christ, he had often told them in general, that one of them should betray him,
3. He does it not out of a blind zeal against Christ, as many of his other enemies did; of whom it is said,
4. He sells him, and he sells him at a low rate too, which showed how vile an esteem he had of Christ. He is content to part with him for thirty pieces of silver. If these pieces, or shekels, were the shekels of the sanctuary, they amounted but to three pounds fifteen shillings. But it is supposed they were the common shekels, which were mostly used in buying and selling; and then his price, that he put upon the Saviour of the world, was but one pound seventeen
shillings and six pence. A goodly price (as the prophet calls it) that he was valued at!
5. He left Christ in a most heavenly and excellent employment, when he went to make this soul-undoing bargain. For if he went away from the table, as some think, then he left Christ instituting and administering those heavenly signs of his body and blood: there he saw, or might have seen, the bloody work he was going about, acted as in a figure before him. If he sat out that ordinance, as others suppose he did, then he left Christ singing an heavenly hymn, and preparing to go where Judas was preparing to meet him. When the Lord Jesus was in the most serious and heavenly exercise, the wretch slinked away from him into the city, or else went under pretence to buy some necessaries. But his design was not to buy, but to sell, whatever his pretences were. Nay,
What he did, was not done by the persuasions of any. The high- priest sent not for him, and without doubt, was surprised when he came to him on such on errand. For it could never enter into any of their hearts, that any of his own disciples could ever be drawn into a confederacy against Him. No, he went as a volunteer, offering himself to this work: which still heightens the sin, and makes it out of measure sinful.
7. The manner in which he executes his treasonable design adds further malignity to the fact, He comes to Christ with fawning words and carriage, “Hail, Master, and kissed him.” Here is honey in the tongue, and poison in the heart. Here is hatred hid under lying lips. This was the man; and this was his fact. Let us enquire,
Thirdly, The cause and motives of this wickedness, how he came to attempt and perpetrate such a villany. Maldonate the Jesuit criminates the Protestant divines, for affirming that God had a hand in ordering and over-ruling this fact.
But we say, that Satan and his own lust was the impulsive cause of it: that God, as it was a wicked treason, permitted it; and as it was a delivering Christ to death, was not only the permitter, but the wise and holy director and orderer of it, and in the wisdom of his providence over-ruled it, to the great good and advantage of the church; in respect of which happy issue, Judas’s treason is called foelix scelus, “a happy wickedness.” Satan inspired the motion,
The holy God disposed and ordered all this to the singular benefit and good of his people:
Fourthly and lastly, But what was the end and issue of this fact? As to Christ, it was his death; for the hour being come, he does not meditate an escape, nor put forth the power of his Godhead to deliver himself out of their hands. Indeed he shewed what he could do, when he made them go back and stagger with a word. He could have obtained more than twelve legions of angels to have been his life-guard; one of whom had been sufficient to have coped with all the Roman legions: but how then should the scriptures have been fulfilled, or our salvation accomplished? No, he resists not, but Judas, delivering him into their hands at that time, was his death.
And what got he as a reward of his wickedness? It ended in the ruin both of his soul and body. For immediately a death-pang of despair seized his conscience; which was so intolerable, that he ran to the halter for a remedy; and so falling headlong, he burst asunder, and all his bowels gushed out,
Corollary 1. Hence in the first place we learn, That the greatest professors had need to be jealous of their own hearts, and look well to the grounds and principles of their professions. One of the ancients would have had this epitaph engraven upon Judas’s tomb-stone, “eis eme tis horaon eusebes ekso”, “Let every one that beholds me, learn to be godly indeed, to be sincere in his profession, and to love Christ more unfeignedly than I did.” O professors, look to
your foundation, and build not upon the sand, as this poor creature did. That is sound advice, indeed, which the apostle gives,
1. Beware therefore that you hold not the truth in unrighteousness: Judas did so: he knew much, but lived not up to what he knew, for he was still of a worldly spirit in the height of his profession. His knowledge never had any saving influence upon his heart, he preached to others, but he himself was a cast-away. He had much light, but still walked in darkness. He had no knowledge to do himself good.
2. Beware you live not in a course of secret sin. Judas did so, and that was his ruin. He made a profession indeed, and carried it smoothly but he was a thief,
3. Beware of hypocritical pretences of religion to accommodate self-ends. Judas was a man that had notable skill this way. He had a mind to fill his own purse, by the sale of that costly ointment which Mary bestowed upon our Saviour’s feet. And what a neat cover had he fitted for it, to do his business clearly; Why, saith he, “This might have been sold for three hundred pence, and given to the poor.” Here was charity to the poor, or rather poor charity; for this was only a blind to his base self ends. O Christian, be plain hearted, take heed of craft and cunning in matters of religion: This spoiled Judas.
4. Beware of self-confidence. Judas was a very confident man of himself. “Last of all, Judas said, Master, is it I?”
5. If you will not do as Judas did, nor come to such an end as he did, take heed you live not unprofitably under the means of grace. Judas had the best means of grace that ever man enjoyed. He heard Christ himself preach, he joined often with him in prayer, but he was never the better for it all; it was but as the watering of a dead stick, which will never make it grow, but rot it the sooner. Never was there a rotten branch so richly watered as he was. O it is a sad sign and a sad sin too, when men and women live under the gospel from year to year, and are never the better. I warn you to beware of these evils, all ye that profess religion. Let these footsteps by which Judas went down to his own place, terrify you from following him in them.
Corollary 2. Learn hence also, That eminent knowledge and profession put a special and eminent aggravation upon sin. Judas Iscariot, one of the twelve. Poor wretch! better had it been for him, if he had never been numbered with them, nor enlightened with so much knowledge as he was endowed with: for this rent his conscience to pieces, when he reflected on what he had done, and presently run into the gulph of despair. To sin against clear light, is to sin with an
high hand. It is that which makes a sad waste of the conscience. That, without doubt, which now torments this poor soul in hell, is that he should go against his light, against his profession, to gratify a base lust to his eternal ruin. Had he known no better, it had been more excusable. Those that had a hand in the death of Christ, through mistake and ignorance, were capable to receive the pardon of their sin by that blood they so shed,
Corollary 3. Learn hence in the third place, That unprincipal professors will sooner or later become shameful apostates. Judas was an unprincipled professor, and see what he came to; ambition invited Simon Magus to the profession of Christ, he would be “eis megas”, “some great one,” and how quickly did the rottenness of his principles discover itself in the ruin of his profession? That which wants a root, must needs wither, as Christ speaks,
O brethren, when he that professes Christ for company, shall be left alone as Paul was; when he that makes religion a stirrup to help himself into the saddle of preferment and honour, shall see that he is so advanced to be drawn forth into Christ’s camp and endure the heat of the day, and not to take his pleasure; in a word, when he shall see all things about him discouraging and threatening, his dearest interest on earth exposed for religion’s sake, and he has no faith to balance his present losses with his future hopes; I say, when it comes to this, you shall then see the rottenness of many hearts discovered; and Judas may have many fellows, who will part with Christ for the world, as he did. O therefore look well to your foundation.
Corollary 4. Moreover, in this example of Judas you may read this truth; That men and women are never in more imminent danger, than when they meet with temptations exactly suited to their master- lusts, to their own iniquity. O pray, pray, that ye may be kept from a violent suitable temptation. Satan knows that when a man is tried here, he falls by the root. The love of this world was all along Judas’ master sin, and some conjecture he was a married man, and had a great charge; but that is conjectural: this was his predominant lust. The devil found out this, and suited it with a temptation which fully hit his humour, and it carries him immediately. This is the dangerous crisis of the soul. Now you shall see what it is, and what it will do. Put money before Judas, and presently you shall see what the man is.
Corollary 5. Hence, in like manner, we are instructed, That no man knows where he shall stop, when he first engages himself in a way of sin.
Wickedness, as well as holiness, is not born in its full strength, but grows up to it by insensible degrees. So did the wickedness of Judas. I believe, he himself never thought he should have done what he did; and if any should have told him, in the first beginning of his profession, Thou shalt sell the blood of Christ for money, thou shalt deliver him most perfidiously into their hands that seek his life; he would have answered as Hazael did to Elisha, “But what,
is thy servant a dog, that he should do this great thing?”
Corollary 6. Did Judas sell Christ for money? What a potent conqueror is this love of this world! How many has it cast down wounded! What great professors have been dragged at its chariot wheels as its captives? Hymenaeus and Philetus, Ananias and Sapphire, Demas and Judas, with thousands and ten thousands, since their days, led away in triumph. It “drowns men in perdition,”
Corollary 7. Did Judas fancy so much happiness in a little money, that he would sell Christ to get it? Learn then, That which men promise themselves much pleasure and contentment in the day of sin, may prove the greatest curse and misery to them that ever befell them in the world. Judas thought it was a brave thing to get money! he fancied much happiness in it: but how sick was his conscience as soon as he had swallowed it! O take it again, saith he! It griped him
to the heart. He knows not what to do, to rid himself of that money. Give me children, saith Rachel, or I die: she has children, and they prove her death. O mortify your fancies to the world; put no necessity upon riches. “They that will be rich, fall into temptations, and many hurtful lusts, which drown men in perdition,”
Corollary 8. Was there one, and but one of the twelve, that proved a Judas, a traitor to Christ? Learn thence, that it is a most unreasonable thing to be prejudiced at religion, and the sincere professors of it, because some that profess it prove naught and vile.
Should the eleven suffer for one Judas? Alas, they abhorred both the traitor and his treason. As well might the High-priest and his servants have condemned Peter, John, and all the rest, whose souls abhorred the wickedness. If Judas proved a vile wretch, yet there were eleven to one that remained upright: if Judas proved naught, it was not his profession made him so, but his hypocrisy; he never learned it from Christ. If religion must be charged with all the
miscarriages of its professors, then there is no pure religion in the world. Name that religion among the professors whereof there is not one Judas. Take heed, reader, of prejudices against godliness on this account. The design of the devil, without doubt, is to undo thee eternally by them. “Wo to the world because of offences,”
Corollary 9. Did Judas, one of the twelve, do so? Learn thence, That a drop of grace, is better than a sea of gifts. Gifts have some excellency in them, but the way of grace is the more excellent way,
Poor Christian, thou art troubled that thou canst not speak and pray so neatly, so handsomely, as some others can? but canst thou go into a corner, and there pour out thy soul affectionately, though not rhetorically, to thy Father? trouble not thyself. It is better for thee to feel one divine impression from God upon the heart, than to have ten thousand fine notions floating in thy head; Judas was a man of parts; but what good did they do him?
Corollary 10. Did the devil win the consent of Judas to such a design as this? Could he get no other but the hand of an apostle to assist him? Learn hence, That the policy of Satan lies much in the choice of his instruments he works by. No bird, (saith one) like a living bird to tempt others into the net. Pelagius Socinus, &c. were fit for that work the devil put them upon. Austin told an ingenious young scholar, “The devil coveted him for an ornament.” He knows he has a foul cause to manage, and therefore will get the fairest hand he can to manage it with the less suspicion.
Corollary 11. Did Judas one of the twelve, do this? Then certainly, Christians may approve and join with such men on earth, whose faces they shall never see in heaven. The apostles held communion a long time with this man, and did not suspect him. O please not yourselves therefore, that you have communion with the saints here, and that they think and speak charitably of you. “All the churches shall know, (saith the Lord) that I am he that searcheth the heart and
reins, and will give to every man as his work shall be,”
Corollary 12. Lastly, Did Judas,
one of the twelve, a man so obliged, raised and honoured by Christ, do this? Cease then from man, be not too confident, but beware of men. “Trust ye not in a friend, put no confidence in a guide, keep the door of thy lips from her that lieth in thy bosom,”
And they were instant with loud voices, requiring that he might be crucified. And the voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required.
Judas has made good his promise to the high-priest, and delivered Jesus a prisoner into their hands. These wolves of the evening, no sooner seize the Lamb of God, but they thirst and long to be sucking his precious innocent blood; their revenge and malice admit no delay, as fearing a rescue by the people.
When Herod had taken Peter, he committed him to prison, “intending after Easter to bring him forth to the people,”
1. The indictment drawn up against Christ, wherein they accuse him of many things, but can prove nothing. They charge him with sedition and blasphemy, but falter shamefully in the proof. However, what is wanting in evidence, shall be supplied with glamour and importunity. For saith the text, “They were instant with loud voices, requiring that he might be crucified; and their voices prevailed”. When they can neither prove the sedition and blasphemy they charged him with, then, Crucify him, Crucify him, must serve the turn, instead of all witnesses and proofs.
The sentence pronounced upon him; Pilate gave sentence, that it should be as they required: i. e. he sentenced Christ to be nailed to the cross, and there to hang till he was dead. From both these we may observe these two doctrinal conclusions.
Doct. 1. That the trial of Christ for his life, was managed
most maliciously, and illegally against him, by his unrighteous
judges.
Doct. 2. Though nothing could be proved against our Lord Jesus
Christ worthy of death, or of bonds; yet he was condemned to be
nailed to the cross, and there to hang till he died.
I shall handle these two points distinctly in their order, beginning with the first, namely,
Doct. 1. That the trial of Christ for his life, was managed
most maliciously and illegally against him, by his unrighteous
judges.
Reader, here thou mayest see the Judge of all the world standing himself to be judged; he that shall judge the world in righteousness, judged most unrighteously; he that shall one day come to the throne of judgement, attended with thousands, and ten thousands of angels and saints, standing as a prisoner at man’s bar, and there denied the common right which a thief or murderer might claim, and is commonly given them.
To manifest the illegality of Christ’s trial, let the following particulars be heedfully weighed.
1. That he was inhumanely abused, both in words and actions, before the court met, or any examination was taken of the fact: for as soon as they had taken him, they forthwith bound him, and led him away to the High-priest’s house,
2. As he was inhumanely abused before he was tried, so he was examined and judged by a court that had no authority to try him.
3. As he was at first heard and judged by a court that had no authority to judge him; so when he stood at Pilate’s bar, he was accused of perverting the nation, and denying tribute to Caesar, than which nothing was more notoriously false. For as all his doctrine was pure and heavenly, and malice itself could not find a flaw is it; so he was always observant of the laws under which he lived, and scrupulous of giving the least just offence to the civil powers. Yea,
he not only paid the tribute himself though he might have pleaded exemption, but charged it upon others as their duty so to do,
4. Yea, and what is more abominable and unparalleled; to compass their malicious designs, they industriously labour to suborn else witnesses to take away his life, not sticking at the grossest perjury, and manifest injustice, so they might destroy him. So you read,
5. Moreover, the carriage of the court was most insolent and base towards him during the trial: for whilst he stood before them as a prisoner, yet uncondemned, sometimes they are angry at him for his silence! and when he speaks, and that pertinently to the point, they smite him on the mouth for speaking, and scoff at what he speaks. “To some of their light, frivolous and ensnaring questions, he is silent, not for want of an answer, but because he heard nothing
worthy of one.” And to fulfil what the prophet Isaiah had long before predicted of him; “He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth,”
And when he makes his defence in words of truth and soberness, they smite him for speaking,
6. Lastly, To instance in no more: he is condemned to die by that very mouth which had once and again professed he found no fault in him. He had heard all that could be alleged against him, and saw it was a perfect piece of malice and envy. When they urge Pilate to proceed to sentence him; “Why, saith he, what evil has he done?”
Inference 1. Was Christ thus used when he stood before the great council, the scribes and elders of Israel? Then surely “great men are not always wise, neither do the aged understand judgement,”
Inf. 2. Hence also we learn, That though we are not obliged to answer every captious, idle, or ensnaring question, yet we are bound faithfully to own and confess the truth, when we are solemnly called thereto.
It is true, Christ was sometimes silent, and as a deaf man that heard not; but when the question was solemnly put, “Art thou the Christ, the Son of the blessed? Jesus said, I am,”
It was the old Priscillian error, to allow men to deny or dissemble their profession, when an open confession would infer danger. But you know what Christ has said,
Inf. 3. Once more, hence it follows, That to bear the reviling contradictions, and abuses of men, with a meek, composed, and even spirit, is excellent and Christ-like. He stood before them as a lamb; he rendered not railing for railing? he endured the contradictions of sinners against himself. Imitate Christ in his meekness. He calls you so to do,
You have heard the illegal trial of Christ, how insolently it was managed against him; well, right or wrong, innocent or guilty, his blood is resolved upon; it is bought and sold before-hand; and if nothing else will do it, menaces and clamours shall constrain Pilate to condemn him. Whence our second note was,
Doct. 2. That though nothing could be proved against our Lord
Jesus Christ worthy of death or of bonds, yet was he condemned
to be nailed to the cross, and there to hang till he died.
For the explication of this, I shall open the following particulars. First, Who gave the sentence. Secondly, Upon whom it was given. Thirdly, What sentence it was that was given. Fourthly, In what manner Christ received it.
First, Who, and what was he, that durst attempt such a thing as this? Why, this was Pilate, who succeeded Valerius Gratus in the presidentship of Judea, (as Josephus tells us) in which trust he continued about ten years. This cruel, cursed act of his against Christ was in the eighth year of his government. Two years after, he was removed from his place and office by Vitellius, president of Syria, for his inhuman murdering of the innocent Samaritans. This
necessitated him to go to Rome to clear himself before Caesar; but before he came to Rome, Tiberius was dead, and Caius in his room. Under him, saith Eusebius, Pilate killed himself. “He was a man not very friendly or benevolent to the Jewish nation, but still suspicious of their rebellions and insurrections; this jealous humour the priests and scribes observed, and wrought upon it to compass their design against Christ.” Wherefore they tell him so often of Christ’s sedition, and stirring up
the people; and that if he let him go, he is none of Caesar’s friends, which very consideration prevailed with him to do what he did. But how durst he attempt such a wickedness as this, though he had stood ill in the opinion of Caesar? What! give judgement against the Son of God? for it is evident, by many circumstances in this trial, that he had many inward fears and convictions upon him, that he was the Son of God: By these he was scared, and sought to release him,
O Pilate! thou was not afraid to judge and sentence an innocent, a known innocent, and one whom thou thyself suspectest at least to be more than man! But see in this predominance of self-interest, what man will attempt, and perpetrate, to secure and accommodate self.
Secondly, Against whom does Pilate give sentence? Against a malefactor? No, his own mouth once and again acknowledged him innocent. Against a common prisoner? No, but one whose fame no doubt had often reached Pilate’s ears, even the wonderful things wrought by him, which none but God could do: one that stood before him as the picture, or rather as the body, of innocency and meekness. Ye have condemned and killed the just, and he resisteth you not,
Thirdly, But what was the sentence that Pilate gave? We have it not in the form in which it was delivered: but the sum of it was, that it should be as they required. Now what did they require? why, crucify him, crucify him. So that in what formalities soever it was delivered, this was the substance and effect of it, I adjudge Jesus of Nazareth to be nailed to the cross, and there to hang till he be dead. Which sentence against Christ was,
1. A most unjust and unrighteous sentence: the greatest perversion of judgement and equity that was ever known to the civilised world, since seats of judicature were first set up. What! to condemn him before one accusation was proved against him. And if what they accused him of (that he said he was the Son of God) had been proved, it had been no crime, for he really was so; and therefore no blasphemy in him to say he was. Pilate should rather have come down from his seat of judgement, and adored him, than sat there to judge him. O it was the highest piece of injustice that ever our ears heard of!
As it was an unrighteous, so it was a cruel sentence, delivering up Christ to their wills. This was that misery which David so earnestly deprecated,
3. As it was a cruel, so it was a rash and hasty sentence. The Jews are all in haste; consulting all night, and early up by the break of day in the morning, to get him to his trial. They spur on Pilate, with all arguments they can to give sentence. His trial took up but one morning, and a great part of that was spent in sending him from Caiaphas to Pilate, and from Pilate to Herod, and then back; again to Pilate; so that it was a hasty and headlong sentence that Pilate gave. He did not sift and examine the matter, but handles it very slightly. The trial of many a mean man has taken up ten times more debates and time than was spent about Christ. “They that look but slightly into the cause, easily pronounce and give sentence.” But that which was then done in haste, they have had time enough to repent for since.
4. As it was a rash and hasty, so it was an extorted, forced sentence. They squeeze it out of Pilate by mere glamour, importunity, and suggestions of danger. In courts of judicature, such arguments should signify but little; not importunity, but proof, should carry it: but timorous Pilate bends like a willow at this breath of the people: he had neither such a sense of justice, nor spirit of courage, as to withstand it.
5. As it was an extorted, so it was a hypocritical sentence, masking horrid murder under the pretence and formality of law. It must look like a legal procedure to palliate the business. Loth he was to condemn him lest innocent blood should glamour in his conscience; but since he must do it, he will transfer the guilt upon them, and they take it; “his blood be on us, and on our children for ever,” say they. Pilate calls for water, washes his hands before them, and tells them, “I am free from the blood of this just person.” But stay; free from his blood, and yet condemn a known innocent person? Free from his blood, because he washed his hands in water? No, no, he could never be free, except his soul had been washed in that blood he shed. O the hypocrisy of Pilate! Such juggling as this will not serve his turn, when he shall stand as a prisoner before him who now stood arraigned at his bar.
6. And lastly, As it was hypocritical, so it was an unrevoked sentence: it admitted not of a reprieve, no, not for a day; nor does Christ appeal to any other judicature, or once desire the least delay; but away he is hurried in haste to the execution. Blush, O ye heavens! and tremble, O earth! at such a sentence as this! Now is Christ dead in law, now he knows whether he must he carried, and that presently. His soul and body must feel that, the very sight of which put him into an agony but the night before.
Fourthly, and lastly, In what manner did Christ receive this cruel and unrighteous sentence? He received it like himself, with admirable meekness and patience. He does as it were wrap himself up in his own innocence, and obedience to his Father’s will, and stands at the bar with invincible patience, and meek submission. He does not at once desire the judge to defer the sentence, much less fall down and beg for his life, as other prisoners use to do at such times.
No, but as a sheep he goes to the slaughter, not opening his mouth. Some apply that expression to Christ, Jam. vs. 6. “Ye have condemned and killed the Just, and he resisteth you not.” From the time that Pilate gave sentence, till he was nailed to the cross, we do not read that ever he said any thing, save only to the women that followed him out of the city to Golgotha: and what he said there, rather manifesting his pity to them, than any discontent at what was now come upon him; “Daughters of
Jerusalem, (saith he) weep not for me, but weep for yourselves and for your children,”
Inference 1. Do you see what was here done against Christ, under pretence of law? What cause have we to pray for good laws, and righteous executioners of them?
O! It is a singular mercy to live under good laws, which protect the innocent from injury. Laws are hedges about our lives, liberties, estates, and all the comforts we enjoy in this world. Times will be evil enough, when iniquity is not discountenanced and punished by law; but how evil are those times like to prove when iniquity is established by law! As the Psalmist complains,
Inf. 2. Was Christ condemned in a court of judicature? How evident then is it, that there is a judgement to come after this life? Surely things will not be always carried as they are in this world. When you see Jesus condemned, and Barabbas released, conclude, that a time will come when innocence shall be vindicated, and wickedness shamed. On this very ground, Solomon concludes, and very rationally, that God will call over things hereafter at a more righteous
tribunal: “And moreover, I saw under the sun the place of judgement, that wickedness was there; and the place of righteousness, that iniquity was there. I said in my heart, God shall judge the righteous, and the wicked: for there is a time there for every purpose and for every work,”
Inf. 3. Again here you see how conscience may be over-borne and run down by a fleshly interest. Pilate’s conscience bid him beware, and forbear: His interest bid him act; his fear of Caesar was more than the fear of God. But O! what a dreadful thing is it for conscience to be ensnared by the fear of man?
1. Consider how dear those profits, or pleasures cost, which are purchased with the loss of inward peace! There is nothing in this world good enough to recompense such a loss, or balance the misery of a tormenting conscience. If you violate it, and prostitute it for a fleshly lust, it will remember the injury you did it many years after;
You may see the horror of it in Cain, the vigour of it in Judas, the doleful effects of it in Spira. It will, from all these its offices, produce shame, fear, and despair, if God give not repentance to life. The shame it works will so confound you, that you will not be able to look up;
2. Consider the nature of your present actions; they are seed sown for eternity, and will spring up again in suitable effects, rewards, and punishments, when you that did them are turned to dust.
3. Consider, how by these things men do but prepare for their own torment in a dying hour. There is bitterness enough in death, you need not add more gall and wormwood to increase the bitterness of it. What is the violencing and wounding of conscience now, but the sticking so many pins or needles in your death bed, against you come to lie down on it? This makes death bitter indeed. How many have wished in a dying hour, they had rather lived poor and low all their days, than to have strained their consciences for the world? Ah! how is the face and aspect of things altered in such an hour.
No such considerations as these had any place in Pilate’s heart; for if so, he would never have been courted, or scared in such an act as this.
Inf. 4. Did Christ stand arraigned and condemned at Pilate’s bar? Then the believer shall never be arraigned and condemned at God’s bar. This sentence that Pilate pronounced on Christ gives evidence that God will never pronounce sentence against such: for had he intended to have arraigned them, he would never have suffered Christ, their surety, to be arraigned and condemned for them. Christ stood at this time before a higher judge than Pilate; he stood at God’s bar as well as his. Pilate did but that which God’s own hand and counsel had before determined to be done, and what God himself, at the same time, did; though God did it justly and holier, dealing with Christ as a creditor with a surety; Pilate most wickedly and basely, dealing with Christ as a corrupt judge, that shed the blood of a known innocent to pacify the people. But certain it is, that out of his condemnation flows our justification: and had not sentence been given against him, it must have been given against us.
O what a melting consideration is this! that out of his agony comes our victory; out of his condemnation, our justification; out of his pain, our ease; out of his stripes, our healing: out of his gall and vinegar, our honey; out of his curse, our blessing; out of his crown of thorns, our crown of glory; out of his death, our life: if he could not be released, it was that you might. If Pilate gave sentence against him, it was that the great God might never give sentence against you. If he yielded that it should be with Christ as they required, it was that it might be with our souls as well as we can desire. And therefore,
Thanks be to God for his unspeakable gift
And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus turning unto them said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children.
The sentence of death once given against Christ, the execution quickly follows. Away they lead him from Gabbatha to Golgotha, longing as much to be nailing him to the cross, and feeding their eyes with his torments, as the eagle does to be tearing the flesh, and drinking the blood of that lamb she has seized in her talons, and is carrying away to the top of some rock to devour.
The Evangelist here observes a memorable passage that fell out in their way to the place of execution; and that is, the laments lions and wailing of some that followed him out of the city, who expressed their pity and sorrow for him most tenderly and compassionately: all hearts were not hard, all eyes were not dry. “There followed him a great company of people, and of women, which also bewailed and lamented him,” &c.
In this paragraph we have two parts, viz. the lamentation of the daughters of Jerusalem for Christ, and Christ’s reply to them.
1. The lamentation of the daughters of Jerusalem for Christ. Concerning them, we briefly enquire who they were, and why they mourned.
(1.) Who they were? The text calls them “daughters”, i.e. inhabitants of Jerusalem”; for it is a Hebraism; as “daughters of Zion, daughters of Israel”. And it is like the greatest part of them were women; and there were many of them, a troop of mourners, that followed Christ out of the city towards the place of his execution, with lamentations and wailings.
(2.) What the principle, or ground of these their lamentations was, is not agreed by those that have pondered the story. Some are of opinion their tears and lamentations were but the effects and fruits of their more tender and ingenuous natures, which were moved and melted with so tragical and sad a spectacle as was now before them. It is well observed by a judicious author, “That the tragical story of some great and noble personage, full of he royal virtue and ingenuity (yet inhumanely and ungratefully used) will thus work upon ingenuous spirits who read or hear of it, - which when it reaches no higher, is so far from being faith, that it is but a carnal and fleshly devotion, springing from fancy, which is pleased with such a story and the principles of ingenuity stirred towards one, who is of a noble spirit, and yet abused. Such stories use to stir up a principle of humanity in men unto a compassionate love; which Christ himself at his suffering found fault with, as being not spiritual, nor raised enough in those women that went weeping to see the Messiah so handled. Weep not for me, (saith he) i.e. weep not so much for this, to see me so unworthily handled by those for whom I die.” This is the principle from which some conceive those tears to flow.
But Calvin attributes it to their faith, “looking upon these mourners as a remnant reserved by the Lord in that miserable dispersion; and though their faith was but weak, yet he judges it credible that there was a secret seed of godliness in them, which afterwards grew to a maturity, and brought forth fruit”. And to the same sense others give their opinion also.
2. Let us consider Christ’s reply to them; “weep not for me, ye daughters of Jerusalem,” &c. Strange, that Christ should forbid them to weep for him, yea for him under such unparalleled sufferings and miseries. If ever there was a heart melting object in the world, it was here. O who could hold, whose heart was not petrified, and more obdurate than the senseless rocks? This reply of Christ undergoes a double sense and interpretation, suitable to the different
construction of their sorrows. Those that look upon their sorrows as merely natural, take Christ’s reply in a negative sense, prohibiting such tears as those. They that expound their sorrows as the fruit of faith, tell us, though the form of Christ’s expression be negative, yet the sense is comparative, as
And indeed, the days of calamity coming upon them and their children were doleful days. What direful and unprecedented miseries befell them at the breaking up and devastation of the city, who has not read or heard? And who can refrain from tears that hears or reads it?
Now if we take the words in the first sense, as a prohibition of their merely natural and carnal affections, expressed in tears and lamentations for him, no otherwise than they would have been upon any other like tragical story; then the observation from it will be this,
Doct. 1. That melting affections and sorrows, even from the
sense and consideration of the sufferings of Christ, are no
infallible signs of grace.
If you take it in the latter sense, as the fruit of their faith, as tears flowing from a gracious principle; then the observation will be this,
Doct. 2. That the believing meditation of what Christ suffered
for us, is of great force and efficacy to melt and break the
heart.
I shall rather choose to prosecute both these branches, than to decide the controversy; especially since the notes gathered from either may be useful to us. And therefore I shall begin with the first, viz.
Doct. 1. That melting affections and sorrows, even from the
sense of Christ’s sufferings, are no infallible marks of grace.
In this point I have two things to do, to prepare it for use.
First, To show, what the melting of the affections by way of grief and sorrow is.
Secondly, That they may be so melted, even upon the account of Christ, and yet the heart remain unrenewed.
First, What the melting of the affections, by way of grief and sorrow, is.
Tears are nothing else but the juice of a mind oppressed, and squeezed with grief. Grief compresses the heart; the heart so compressed and squeezed, vents itself sometimes into tears, sighs, groans, &c. and this is two-fold: gracious, and wholly supernatural; or common, and altogether natural. The gracious melting or sorrow of the soul, is likewise two-fold; habitual or actual. Habitual bodily sorrow is that gracious disposition, inclination, or tendency of
the renewed heart to mourn and melt, when any just occasion is presented to the soul that calls for such sorrow. It is expressed,
Actual sorrow is the expression and manifestation of that its inclination upon just occasions; and it is expressed two ways, either by the internal effects of it, which are the heaviness, shame, loathing, resolution, and holy revenge begotten in the soul upon the account of sin: or also by more external and visible effects, as sighs, groans, tears, &c. The former is essential to godly sorrow, the latter contingent and accidental, much depending upon the natural temperature and constitution of the body.
Natural and common meltings are nothing else but the effects of a better temper, and the fruit of a more ingenuous spirit, and easier constitution, which shows itself on any other, as well as upon spiritual occasions: as Austin said, he could weep plentifully when he read the story of Dido. The history of Christ is a very tragical and pathetical history, and may melt an ingenuous nature, where are is no renewed principles at all. So that,
Secondly, Our affections may be melted, even upon the score and account of Christ; and yet that is no infallible evidence of a gracious heart. And the reasons for it are,
1. Because we find all sorts of affections discovered by such as have been no better than temporary believers. The stony ground hearers in
2. Because though the object about which our affections and passions are moved, may be spiritual; yet the motives and principles that set them on work, may be but carnal and natural ones. When I see a person affected in the hearing of the word, or prayer, even unto tears, I cannot presently conclude, surely this is the effect of grace; for it is possible, the pathetical quality of subject matter, the rhetoric of the speaker, the very affecting tone, and modulation of the voice, may draw tears as well as faith working upon the spirituality, and deep concernment the soul hath in those things.
Whilst Austin was a Manichee, he sometimes heard Ambrose; and, saith he, “I was greatly affected in hearing him, even, unto tears many times:” howbeit, it was not the heavenly nature of the subject, but the abilities and rare parts of the speaker that so affected him. And this was the case of Ezekiel’s hearers, chap. 33: 32.
Again, 3. These motions of the affections may rather be a fit and mood, than the very frame and temper of the soul. Now there is a vast difference betwixt these; there are times and seasons, when the roughest and most obdurate hearts may be pensive and tender: but that is not its temper and frame, but only a fit, a pang, a transient passion. So the Lord complains of them,
Inference 1. If such as sometimes feel their hearts thawed and melted with the consideration of the sufferings of Christ, may yet be deceived; What cause have they to fear and tremble, whose hearts are as unrelenting as rocks, yielding to nothing that is proposed, or urged upon them? How many such are there, of whom we may say, as Christ speaks of the inflexible Jews, “We have piped unto you, but ye have not danced; we have mourned unto you, but you have not
lamented”
Inference 2. If such as these may eternally miscarry; then let us look carefully to their foundation, and see that they do not bless themselves in a thing of nought. It is manifest from
Now there is nothing more apt to beget and breed this vain soul- undoing confidence, than the stirrings and meltings of our affections about spiritual things, whilst the heart remains unrenewed all the while. For (as a grave divine has well observed) such a man seems to have all that is required of a Christian, and herein to have attained the very end of all knowledge; which is operation and influence upon the heart and affections.
Indeed (thinks such a poor deluded soul) if I did hear, read, or pray, without any inward affections, with a dead, cold, and unconcerned heart, or if I did make a show of zeal and affection in duties, and had it not, well might I suspect myself to be a self-cozening hypocrite; but it is not so with me, I feel my heart really melted many times, when I read the sufferings of Christ; I feel my heart raised and ravished with strange joys and comforts, when I hear the glory of heaven opened in the gospel: Indeed if it were not so with me, I might doubt the root of the matter is wanting; but if to my knowledge, affections be added; a melting heart joined with a knowing head, then I may be confident all is well. I have often heard ministers cautioning and warning their people not to rest satisfied with idle and unpractical notions in their understandings, but to labour for impressions upon their hearts; this I have attained, and therefore what danger of me? I have often heard it given as a mark of a hypocrite, that he has light in his head, but it sheds not down its influence upon the heart: whereas in those that are sincere, it works on their heart and affections: So I find it with me, therefore I am in a most safe estate. O soul! of all the false signs of grace, none more dangerous than those that most resemble true ones; and never does the devil more surely and incurably destroy, than when transformed into an angel of light. What if these meltings of thy heart be but a flower of nature? What if thou art more beholden to a good temper of body, than a gracious change of spirit for these things? Well, so it may be. Therefore be not secure, but fear, and watch. Possibly, if thou wouldest but search thine own heart in this matter, thou mayest find, that any other pathetical, moving story, will have the like effects upon thee. Possibly too, thou mayest find, that, notwithstanding all thy raptures and joys at the hearing of heaven, and its glory, yet after that pang is over, thy heart is habitually earthly, and thy conversation is not there. For all thou canst mourn at the relations of Christ’s sufferings, thou art not so affected with sin, that was the meritorious cause of the sufferings of Christ, as to crucify one corruption, or deny the next temptation, or part with any way of sin that is gainful, or pleasurable to thee for his sake.
Why now, reader, if it be so with thee, what art thou the better for the influence of thy affections? Dost thou think in earnest, that Christ has the better thoughts of thee, because thou canst shed tears for him, when notwithstanding thou every day fiercest and woundest him? O! be not deceived. Nay, for ought know, thou mayest find, upon a narrow search, that thou puttest thy tears in the room of Christ’s blood, and divest the confidence and dependence of thy soul to them; and if so, they shall never do thee any good.
O therefore search thy heart, reader be not too confident: take not up too easily upon such poor weak grounds as these, a soul-undoing confidence. Always remember the wheat and tares resemble each other in their first springing up; that an egg is not liker to an egg, than hypocrisy, in some shapes and forms into which it can cast itself, is like a genuine work of grace. O remember that among the ten virgins, that is, the reformed professors of religion that have cast off and separated themselves from the worship and defilements of Antichrist, five of them were foolish.
There be first, that shall be last; and last, that shall be first,
This may suffice to be spoken to the first observation, built on this supposition, that it was but a pang of mere natural affection in them. But if it were the effect of a better principle, the fruit of their faith, as some judge; then I told your the observation from it would be this,
Doct. 2. That the believing meditation of what Christ suffered
for us, is of great force and efficacy to melt and break the
heart.
It is promised,
Now to show you how the believing meditation of Christ, and his sufferings, come kindly and savingly to break and melt down the gracious heart, I shall propound these four considerations of the heart-breaking efficacy of faith, eyeing a crucified Jesus.
First, The very realising of Christ and his sufferings by faith, is a most affecting and melting thing. Faith is a true glass that represents all those his sufferings and agonies to the life. It presents them not as a fiction, or idle tale, but as a true and faithful narrative. This (saith faith) is a true and faithful saying, that Christ was not only clothed in our flesh; even he that is over all, God blessed for ever, the only Lord, the Prince of the kings of the earth, became a man; but it is also most certain, that in this body of his flesh, he grappled with the infinite wrath of God, which filled his soul with horror and amazement; that the Lord of life did hang dead upon the tree; that he went as a lamb to the slaughter, and was as a sheep dumb before the shearer; that he endured all this, and more than any finite understanding can comprehend, in my room and stead; for my sake he there groaned and bled; for my pride, earthliness, lust, unbelief, hardness of heart, he endured all this. I say, to realise the sufferings of Christ thus, is of great power to affect the coldest, dullest heart. You cannot imagine the difference there is in presenting things as realities, with convincing and satisfying evidences, and our looking on them as a fiction or uncertainty.
Secondly, But faith can apply as well as realise; and if it do so, it must needs overcome the heart.
Ah! Christian, canst thou look upon Jesus as standing in thy room, to bear the wrath of a Deity for thee? Canst thou think on it, and not melt? That when thou, like Isaac, wast bound to the altar, to be offered up to justice, Christ, like the ram, was caught in the thicket, and offered in thy room. When thy sins had raised a fearful tempest, that threatened every moment to entomb thee in a sea of wrath, Jesus Christ was thrown over to appease that storm! Say, reader, can thy heart dwell one hour upon such a subject as this? Canst thou with faith, present Christ to thyself, as he was taken down from the cross, drenched in his own blood, and say, These were the wounds that he received for me; this is he that loved me, and gave himself for me: out of these wounds comes that balm that heals my soul; out of these stripes my peace: When he hanged upon the cross, he bore my name upon his breast, like the high priest. It was love, pure love, strong love to my poor soul; to the soul of an enemy that drew him down from heaven, and all the glory he had there, to endure these sorrows in soul and body for me.
O you cannot hold up your hearts long to the piercing thoughts of this, but your bowels will be pained, and, like Joseph, you will seek a place to vent your hearts in.
Thirdly, Faith cannot only realise and apply Christ, and his death, but it can reason and conclude such things from his death, as will fill the soul with affection to him, and break the heart in pieces, in his presence. When it views Christ as dead, it infers, Is Christ dead for me? then was I dead in law, sentenced and condemned to die eternally;
Again, Is Christ dead for me? then I shall never die. If he be condemned, I am acquitted. “Who shall lay any thing to the charge of God’s elect? It is God that justifieth, it is Christ that died,”
Again, Did God give up Christ to such miseries and sufferings for me? How shall he with-hold any thing from me? He that “spared not his own Son, will doubtless with him freely give me all things”,
To conclude, Did Christ endure all these things for me? then it is past doubt, he will never leave nor forsake me: It cannot be that after he has endured all this, he will cast off the souls for whom he endured it. Here the soul is evangelically broken, considering the mercies that emerge and flow to it out of the sea of Christ’s blood.
Fourthly, and lastly, Faith can not only realise, apply, and infer, but it can also compare the love of Christ in all this, both with his dealings with others, and with the soul’s dealing with Christ, who loved it. To compare Christ’s dealings with others, is most affecting: he has not dealt with every one, as with me; nay, few there are that can speak of such mercies as I have from him. How many are there that have no part nor portion in his blood? Who must bear that wrath in their own persons, that he bare himself for me! He espied me out, and singled me forth to be the object of his love, leaving thousands and millions still unreconciled; not that I was better than they, for I was the greatest of sinners, far from righteousness, as unlikely as any to be the object of such grace and love: my companions in sin are left, and I am taken. Now the soul is full, the heart grows big, too big to contain itself.
Yea, faith helps the soul to compare the love of Christ to it, with the returns it has made to him for that love. And what, my soul! has thy carriage to Christ been, since this grace that wants a name, appeared to thee? Hast thou returned love for love? Love suitable to such love? Hast thou prized, valued, and esteemed this Christ, according to his own worth in himself, or his kindness to thee? Ah no, I have grieved, pierced, wounded his heart a thousand times since that, by my ingratitude; I have suffered every trifle to jostle him out of my heart? I have neglected him a thousand times, and made him say, Is this thy kindness to thy friend? Is this the reward I shall have for all that I have done, and suffered for thee? Wretch that I am, how have I requited the Lord! This shames, humbles and breaks the heart.
And when from such sights of faith, and considerations as these, the heart is thus affected, it affords a good argument, indeed, that thou art gone beyond all the attainments of temporary believers? flesh and blood has not revealed this.
Inference 1. Have the believing meditations of Christ, and his sufferings, such heart melting influences? Then sure there is but little faith among men. Our dry eyes and hard hearts are evidences against us, that we are strangers to the sights of faith.
God be merciful to the hardness of your hearts. How is Christ and his love slighted among men! How shallow does his blood run to some eyes? O that my head were waters, and mine eyes fountains of tears for this! What monsters are carnal hearts? We are as if God had made us without affections, as if all ingenuity and tenderness were dried up. Our ears are so accustomed to the sounds of Christ, and his blood, that now they are become as common things. If a child die, we can mourn over our dead: but who mourns for Christ as for an only son? We may say of faith, when men and women sit so unaffected under the gospel, as Martha said of Christ concerning her brother Lazarus, If thou (precious faith) hadst been here, so many hearts had not been dead this day, and in this duty. Faith is that burning-glass which contracts the beams of the grace, and love, and wisdom, and power of Jesus Christ together, reflects these on the heart, and makes it burn; but without it, we feel nothing savingly.
Inf. 2. Have the believing meditations of Christ, and his sufferings, such heart melting influences? Then surely the proper order of raising the affections, is to begin at the exercise of faith. It grieves me to see how many poor Christians strive with their own dead hearts, endeavouring to raise and affect them, but cannot: they complain and strive, strive and complain, but can discover no love to the Lord, no brokenness of heart; they go to this ordinance and that, to one duty and another, hoping that now the Lord will affect it, and fill the sails; but come back disappointed and ashamed, like the troops of Tema. Poor Christian, hear me one word; possibly it may do thy business, and stand thee in more stead, than all the methods thou hast yet used. If thou wouldst indeed get a heart evangelically melted for sin, and broken with the kindly sense of the grace and love of Christ, thy way is not to force thy affections, nor to vex thyself, and go about complaining of a hard heart, but set thyself to believe, realise, apply, infer, and compare by faith as you have been directed; and see what this will do: “They shall look on me whom they have pierced, and mourn.” This is the way and proper method to raise the heart, and break it.
Inf. 3. Is this the way to get a truly broken heart? Then let those that have attained brokenness of heart this way, bless the Lord whilst they live, for so choice a mercy; and that upon a double account.
1. For as much as a heart so affected and melted, is not attainable by any natural or unrenewed person; if they would give all they have in the world, it cannot purchase one such tear, or groan over Christ; mark, what characters of special grace it bears, in the description that is made of it, in that aforementioned place,
Nature is not the principle of it, but faith; for it is there said, they shall look on me; i.e. believe and mourn. Self is not the end and centre of these sorrows; it is not so much for damning ourselves, as for piercing Christ: “They shall look on me whom they have pierced, and shall mourn;” so that this is sorrow after God, and not a flesh of nature, as discoursed in the former point. Therefore you have cause to bless the Lord, whilst you live for such a special mercy as this is. And
2. As it is the right, so it is the choicest, and most precious gift that can be given you; for it is ranked among the prime mercies of the new covenant,
O then, for ever bless the Lord, that has done that for you, which none else could do, and which he has done but for few besides you.
Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain.
Having considered, in order, the preparative acts for the death of Christ, both on his own part, and on his enemies part, we now come to consider the death of Christ itself, which was the principal part of his humiliation, and is the chief pillar of our consolation. Here we shall in order consider,
First, The kind and nature of the death he died.
Secondly, The manner in which he bare it, viz. patiently, solitarily, and instructively; dropping divers holy and instructive lessons upon all that were about him, in his seven last words upon the cross.
Thirdly, The funeral solemnities at his burials
Fourthly, and lastly, The weighty ends and great designs of his death. In all which particulars, as we proceed to discuss and open them, you will have an account of the deep debasement and humiliation of the Son of God.
In this text, we have an account of the kind and nature of that death which Christ died: as also of the causes of it, both principal and instrumental.
First, The kind and nature of the death Christ died, which is here described more generally, as a violent death, Ye have slain him: and more particularly, as a most ignominious, cursed, dishonourable death; ye have crucified him.
Secondly, The causes of it are here likewise expressed: and that both principal and instrumental. The principal cause, permitting, ordering, and disposing all things about it, was the determinate counsel and fore-knowledge of God. There was not an action or circumstance but came under this most wise and holy counsel and determination of God.
The instruments effecting it were their wicked hands. This fore-knowledge and counsel of God, as it did no way necessitate or enforce them to it; so neither does it excuse their fact from the least aggravation of its sinfulness. It did no more compel or force their wicked hands to do what they did, than the mariner’s hoisting up his sails, to take the wind to serve his design, compels the wind. And it cannot excuse their action from one circumstance of sin; because God’s end and manner of acting was one thing, their end and manner of acting another. His, most pure and holy; theirs, most malicious and daringly wicked. Idem quod duo faciunt, non est idem. To this purpose a grave divine well expresses it.
In respect of God, Christ’s death was justice and mercy. In respect of man, it was murder and cruelty. In respect of himself, it was obedience and humility. Hence our note is,
Doct. That our Lord Jesus Christ was not only put to death, but
to the worst of deaths, even the death of the cross.
To this the apostle gives a plain testimony,
On this point we will discuss these three particulars, viz. The nature or kind, the manner and reasons of Christ’s death upon the tree.
1. I shall open the kind or nature of his death, by shewing you that it was a violent, painful, shameful, cursed, slow, and succourless death.
First, It was a violent death that Christ died. Violent in itself, though voluntary on his part. “He was cut off out of the land of the living,”
Secondly, The death of the cross was a most painful death. In deed in this death were many deaths, contrived in one. The cross was a rack as well as a gibbet. The pains which Christ suffered upon the cross, are by the apostle emphatically stiled “tas odinas tou tanatou”,
“The death of Christ, doubtless, contained the greatest and acutest pains imaginable: because these pains of Christ alone, were intended to equalise all that misery which the sin of men deserved,” all that pain which the damned shall, and the elect deserve to feel. Now, to have pains meeting at once upon one person, equivalent to all the pains of the damned; judge you what a plight Christ was in.
Thirdly, The death of the cross was a shameful death: not only because the crucified were stripped quite naked, and so exposed as spectacles of shame, but mainly, because it was a kind of death which was appointed for the basest, and vilest of men.
The free-men when they committed capital crimes, were not condemned to the cross. No, that was looked upon as the death appointed for slaves. Tacitus calls it servile supplicium, the punishment of a slave: and to the same sense Juvenal speaks, pone crucem servo, put the cross upon the back of a slave. As they had a great esteem of a free man, so they manifested it, even when they had forfeited their lives, in cutting them off by more honourable kinds of death.
This, by hanging on the tree, was always accounted most ignominious. To this day we say of him that is hanged, He dies the death of a dog: and yet it is said of our Lord Jesus,
Fourthly, The death of the cross was a cursed death. Upon that account he is said to be “made ‘katara’, a curse for us; For it is written, Cursed is every one that hangeth on a tree,”
However, as the learned Junius has judiciously observed, this curse is only a ceremonial curse; for otherwise it is neither in it self, nor by the law of nature, or by civil law, more execrable than any other death. And the main reason why the ceremonial law attached the curse to this, rather than to any other death, was principally with respect to the death Christ was to die. And therefore, reader, see and admire the providence of God, that Christ should die by a Roman, and not by a Judaic law. For crucifying, or hanging on a tree, was a Roman punishment, and not in use among the Jews. But the scriptures cannot be broken.
Fifthly, The death of the cross was a very slow and lingering death. They died leisurely. Which still increaseth and aggravateth the misery of it. If a man must die a violent death, it is a favour to be dispatched: as they that are pressed to death, beg for more weight. And it is a favour to those that are hanged, to be smitten on the breast, or plucked by the heels by their friends. On the contrary, to hang long in the midst of tortures, to have death coming upon us with a slow pace, that we may feel every tread of it, as it comes on, is a misery.
The tyrant that heard the poor martyr was dead under his first torments, said, as one disappointed, Evasit, “He has escaped me.” For he intended to have kept him much longer under torments. And it was the cruel counsel of another to his executioner; “Let him die so as he may feel himself how he dies.” And surely in this respect it was worse for Christ, than any other that ever was nailed to the tree. For all the while he hanged there, he remained full of life and
acute sense. His life departed not gradually, but was whole in him to the last. Other men die gradually, and, towards their end, their sense of pain is much blunted. They falter, and expire by degrees, but Christ stood under the pains of death in his full strength. His life was whole in him. This was evident by the mighty out-cry he made when he gave up the ghost, which argued him to be full of strength, contrary to the experience of all other men. Which made the centurion when he heard it, to
conclude, “Surely this was the Son of God,”
Sixthly, It was a succourless and helpless death to Christ. Sometimes they gave to malefactors amidst their torments, vinegar and myrrh, to blunt, dull, and stupefy their senses. And if they hanged long, would break their bones to dispatch them out of their pains. Christ had none of this favour. Instead of vinegar and myrrh, they gave him vinegar and gall to drink, to aggravate his torments. And for the breaking of his bones he prevented it, by dying before they came to break his legs. For the scriptures must be fulfilled, which say, Not a bone of him shall be broken.
This now was the kind and nature of that death he died. Even the violent, painful, shameful, cursed, slow, and succourless death of the cross. An ancient punishment both among the Romans and Carthaginians. But in honour of Christ, who died this death, Constantine the Great abrogated it by law, ordaining that none should ever be crucified any more, because Christ died that death.
Secondly, As to the manner of the execution. They that were condemned to the death of the cross, (saith a learned Antiquary of our own) bare their cross upon their own shoulders, to the place of execution. They were stripped of all their clothes, for they suffered naked. And then were fastened to the cross with nails.
The manner how that was done, one gives us in these swords, They stretched him out (meaning Christ) like another Isaac upon his own burden, the cross; that so they might take measure of the holes. And though the print of his blood upon it, gave them the true length of his body; yet how strictly do they take it longer than the truth. Thereby at once to crucify and rack him. Then being nailed, like as Moses lifted up the serpent, so was the Son of man lifted up. And when the cross, with the Lord fastened on it, fell into its socket, or basis, it jerked the whole, and every part of his sacred body. And the whole weight hanging upon his nailed hands, the wounds by degrees grew wider and wider: till at last he expired in the midst of those tortures.
And that the equity of their proceedings might the better appear to the people, the cause of the punishment was written in capital letters, and fixed to the tree over the head of the malefactor. Of this appendant to this kind of death, I shall speak distinctly in the next sermon, before I come to handle the manner of his death: there being so much of providence in that circumstance, as invites us to spend more than a few transient thoughts upon it. Meanwhile, in the next place,
Thirdly, We will enquire briefly into the reasons why Christ died this, rather than any other kind of death. And amongst others, these three are obvious.
First, Because Christ must bear the curse in his death, and a curse by law was affixed to no other kind of death, as it was to this.
The learned Masius upon
Secondly, Christ died this, rather than any other kind of death; to fulfil the types, and prefiguration that of old were made with respect to it. All the sacrifices were lifted up from the earth, upon the altar. But especially the brazen serpent prefigured this death,
Thirdly, Christ died this, rather than any other death, because it was predicted of him, and in him must all the predictions, as well as types, be fully accomplished. The psalmist spake in the person of Christ, of this death, as plainly as if he had rather been writing the history of what was done, than a prophecy of what was to be done, so many years afterwards,
Thus you have a brief account both of the kind, manner, and reasons of this death of Christ. The improvement of it, you have in the following inferences of truth, deducible from it.
Inference 1. Is Christ dead? and did he die the violent, painful, shameful, cursed, slow, and succourless death of the cross? Then surely there is forgiveness with God, an plenteous redemption for the greatest of sinners, that by faith apply the blood of the cross to their poor guilty souls. So speaks the apostle,
First, That there is a sufficient efficacy in this blood of the cross, to expiate the greatest sins.
Secondly, That the efficacy of it is designed and intended by God for believing sinners. How clearly do both these propositions lie in the word?
First, That there is sufficient efficacy in the blood of the cross, to expiate and wash away the greatest sins. This is manifest, for it is precious blood, as it is called,
Conscience can demand no more for its satisfaction, nor will it take less than God demands for his satisfaction. And in this blood is enough to give both satisfaction.
Secondly, As there is sufficient efficacy in this blood to expiate the greatest guilt; so it is as manifest, that the virtue and efficacy of it, is intended and designed by God for the use of believing sinners. Such blood as this washed, without doubt, for some weighty end, that some might be the better for it. Who they are for whom it is intended, is plain enough from
That the remission of the sins of believers was the great thing designed in the pouring out of this precious blood of Christ, appears from all the sacrifices that figured it to the ancient church. The shedding of that typical blood, spake a design of pardon. And the putting of their hands upon the head of the sacrifice, spake the way and method of believing, by which that blood was then applied to them in that way; and is still applied to us in a more excellent way. Had no pardon been intended, no sacrifices had been appointed.
Moreover, let it be considered, this blood of the cross is the blood of a surety; that came under the same obligations with us, and in our name or stead shed it: and so of course frees and discharges the principal offender, or debtor,
The greatest guilt that ever was contracted upon a trembling, shaking conscience, can stand before the efficacy of the blood of Christ no more, than the sinner himself can stand before the justice of the Lord, with all that guilt upon him.
Reader, the word assures thee, whatever thou hast been, or art, that sins of as deep a dye as thine, have been washed away in this blood. “I was a blasphemer, a persecutor, injurious; but I obtained mercy,” saith Paul,
Those very men who had a hand in the shedding of Christ’s blood, had the benefit of that blood afterwards pardoning them,
Inf. 2. Did Christ die the cursed death of the cross for believers, then though there be much of pain, there is nothing of curse in the death of the saints. It still wears its dart, by which it strikes; but has lost its sting, by which it hurts and destroys. A serpent that has no sting, may hiss and affright, but we may take him in our hand, without danger. Death poured out all its poison, and lost its sting in Christ’s side, when he became a curse for us.
But what speak I of the innocence and harmlessness of death to believers? It is certainly their friend and great benefactor. As there is no curse, so there are many blessings in it. “Death is yours,”
Inf. 3. If Christ died the cursed death of the cross for us, how cheerfully should we submit to, and bear any cross for Jesus Christ? He had his cross, and we have ours; but what feathers are ours compared with his? His cross was a heavy cross indeed, yet how patiently and meekly did he support it! “he endured his cross,” we cannot endure or bear ours, though they be not to be named with his. Three things would marvellously strengthen us to bear the cross of Christ, and bring up a good report upon it in the world.
First, That we shall carry it but a little way. Secondly, Christ bears the heaviest end of it. Thirdly, Innumerable blessings and mercies grow upon the cross of Christ.
First, We shall bear it but a little way. It should be enough to me (saith a holy one) that Christ will have joy and sorrow halfers of the life of the saints. And that each of them should have a share of our days, as the night and day are kindly partners of time, and take it up betwixt them. But if sorrow be the greediest halfer of our days here, I know joy’s day shall dawn, and do more than recompense all our sad hours.
Let my Lord Jesus, (since he will do so) weave my bit-and-span length of time with white and black; well and woe. - Let the rose be neighbour with the thorn. - “When we are over the water, Christ shall cry, down crosses, and up heaven for evermore; down hell, and down death, and down sin, and down sorrow; and up glory, up life, up joy for evermore. It is true, Christ and his cross are not separable in this life; howbeit Christ and his cross part at heaven’s door:
for there is no house room for crosses in heaven. One tear, one sigh, one sad heart, one fear, one loss, one thought of trouble cannot find lodging there.” - Sorrow and the saints are not married together! or suppose it was so, heaven shall make a divorce. Life is but short, and therefore crosses cannot be long. Our sufferings are but for a while,
Secondly, As we shall carry the cross of Christ but a little way, so Christ himself bears the heaviest end of it. And as one happily expresses, he saith of their crosses, half mine. He divideth sufferings with them, and takes the largest share to himself. “O how sweet a sight (saith one sweetly) is it to see a cross betwixt Christ and us. To hear our Redeemer say, at every sigh, at every blow, and eatery loss of a believer, half mine. For they are called the
sufferings of Christ, and the reproach of Christ,
Thirdly, As we have not far to carry it, and Christ carries the heaviest part; yea, all the burden for us; yea, us and our burden too; so, in the last place, it is reviving to think what an innumerable multitude of blessings and mercies are the fruit and offspring of a sanctified cross. Since that tree was so richly watered with the blood of Christ; what store of choice, and rich fruits does it bear to believers?
Our sufferings (saith one) are washed in the blood of Christ, as well as our souls. “For Christ’s merits bought a blessing to the crosses of the sons of God. Our troubles owe us a free passage through him. Devils, and men, and crosses, are our debtors; and death, and all storms are our debtors, to blow our poor tossed bark over the water freight free: and to set the travellers in their own known ground. Therefore we shall die, and yet live. - I know no man has a velvet cross, but the cross is made of what God will have it; but verily, howbeit, it be no warrentable market to buy a cross, yet I dare not say, O that I had liberty to sell Christ’s cross, lest therewith also I should sell joy, comfort, sense of love, patience, and the kind visits of a bridegroom. I have but small experience of sufferings for Christ, but let my Judge and witness in heaven, lay my soul in the balance of justice; if I find not a young heaven, and a little paradise of glorious comforts, and soul-delighting love-kisses of Christ in suffering for him and his truth. - My prison is my palace, my sorrow is with child of joy; my losses are rich losses, my pain easy pain, my heavy days are holy days and happy days. I may tell a new tale of Christ to my friends. O what owe I to the file, and to the hammer, and to the furnace of my Lord Jesus! who has now let me see how good the wheat of Christ is, that goes through his mill, and his oven, to be made bread for his own table. Grace tried is better than grace, and more than grace. It is glory in its infancy.”
“Who knows the truth of grace without a trial. - O how little getteth Christ of us, but what he winneth (to speak so) with much toil and pains? And how soon would faith freeze without a cross? Bear your cross therefore with joy.”
Inf. 4. Did Christ die the death, yea, the worst of deaths for us? Then it follows, that our mercies are brought forth with great difficulty; and that which is sweet to us in the fruition, was costly, and hard to Christ in the acquisition. Surely, upon every mercy we have this motto written, The price of Blood,
“Things (as the same ingenious author adds) are prized rather as they come, than as they are. Far fetched and dear bought makes all the price, and gives all the worth with us weak creatures. Upon this ground the scripture, when it speaks of our great fortune, tells the great price it cost, as eyeing our weakness, who look more at what things cost, than at what they are. And as knowing if any thing will take with us, this will, To him that loved us and washed us
from sins in his own blood,”
“Man is a legal creature, and looks much at what is given for a thing. What did this cost? Why, it cost Christ’s own blood. Colour is more than the cloth with us, and scarlet colour is a general taking colour with us: and therefore is Christ’s garment dipped in blood, and he admired in this habit. Who is this that comes from Edom, with garments dyed red from Bozra?”
Beware then you abuse not any of the mercies that Christ brought forth with so many bitter pangs and throes. And let all this endear Christ more than ever to you, and make you in a deep sense of his grace and love, to say,
Thanks be to God for Jesus Christ.
And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
Before I pass on to the Manner of Christ’s death, I shall consider the title affixed to the cross; in which very much of the wisdom of Providence was discovered. It was the manner of the Romans, that the equity of their proceedings might the more clearly appear to the people, when they crucified any man, to publish the cause of his death, in a table written in capital letters, and placed over the head of the crucified. And that there might be at least, a show and face of justice in Christ’s death, he also shall have his title or superscription.
The worst and most unrighteous actions labour to cover and shroud themselves under pretension of equity. Sin is so shameful a thing, that it cares not to own its name. Christ shall have a table written for him also. This writing one evangelist calls the Accusation, “aitia”,
This was their usual manner, though sometimes we find it was published by the voice of the common crier. As in the case of Attalus the martyr, who was led about the amphitheatre, one proclaiming before him, this is Attalus the Christian. But it was customary and usual to express the crime in a written table, as the text expresses it. Wherein these three things offer themselves to your consideration.
First, The character or description of Christ, contained in that writing. And he is described by his kingly dignity: This is the king of the Jews. The very office, which but a little before, they had reproached and derided, bowing the knee to him in mockery, saying, Hail King of the Jews: the Providence of God so orders it, that therein he shall be vindicated and honoured. This is the King of the Jews: Or, as the other evangelists complete it, This is Jesus of Nareth the King of the Jews.
Secondly, The person that drew his character or title. It was Pilate; he that but now condemned him: he that was his judge, shall be his herald, to proclaim his glory. For the title is honourable. Surely, this was not from himself, for he was Christ’s enemy; but rather than Christ should want a tongue to clear him, the tongue of an enemy shall do it.
Thirdly, The time when this honour was done him: It was when he was at the lowest ebb of his glory; when shame and reproach were heaped on him by all hands. When all the disciples had forsaken him, and were fled. Not one left to proclaim his innocence, or speak a word in his vindication. Then does the providence of God as strangely, as powerfully, over-rule the heart and pen of Pilate, to draw this title for him, and affix it to his cross. Surely we must look higher than Pilate in this thing, and see how Providence serves itself by the hands of Christ’s adversities. Pilate writes in honour of Christ, and stiffly defends it too. Hence our observation is,
Doct. 1. That the dignity of Christ was openly proclaimed, and
defended by an enemy; and that, in the time of his greatest
reproaches and sufferings.
To open this mystery of providence to you, that you may not stand idly gazing upon Christ’s title, as many then did; we must, First, Consider the nature and quality of this title. Secondly, What hand the Providence of God had in this matter. Thirdly, and then draw forth the proper uses and improvements of it.
First, To open the nature and quality of Christ’s title or inscription; let it be thoroughly considered, and we shall find,
First, That it was an extraordinary title, varying from all examples of that kind; and directly crossing the main design and end of their own custom. For, as I hinted before, the end of it was to clear the equity of their proceedings, and show the people how justly they suffered those punishments inflicted on them for such crimes. But lo, here is a title expressing no crime at all, and so vindicating Christ’s innocence t. This some of them perceived, and moved Pilate to change It, not, This is, but, This is he that said, I am the King of the Jews. In that, as they conceived, lay his crime. O how strange and wonderful a thing was this! But what shall we say! it was a day of wonders and extraordinary things. As there was never such a person crucified before, so there was never such a title affixed to the cross before.
Secondly, As it was an extraordinary, so it was a public title, both written and published with the greatest advantage of spreading itself far and near, among all people, that could be, “for it was written in three languages, and to those most known in the world at that time.” The Greek tongue was then known in most parts of the world. The Hebrew was the Jews native language. And the Latin the language of the Romans. So that it being written both in Hebrew, Greek, and Latin, it was easy to be understood both by Jews and Gentiles.
And indeed, unto this the providence of God had a special eye, to make it notorious and evident to all the world; for even so all things designed for public view, and knowledge were written. Joseph us tells us of certain pillars, on which was engraven in letters of Greek, and Latin, “It is a wickedness for strangers to enter into the holy place”. So the soldiers of Gordian, the third emperor, when he was slain upon the borders of Persia, raised a monument for him, and engraved his memorial upon it, in Greek, Latin, Persia, Judaic, and Egyptian letters, that all people might read the same. And as it was written in three learned languages, so it was exposed to view in a public place; and at that time, when multitudes of strangers, as well as Jews, were at Jerusalem; it was at the time of the passover; so that all things concurred to spread and divulge the innocence of Christ, vindicated in this title.
Thirdly, As it was a public, so it was an honourable title. Such was the nature of it, saith Bucer; that in the midst of death, Christ began to triumph by it. And by reason thereof, the cross began to change its own nature, and instead of a rack, or engine of torture, it became a throne of majesty. Yea, it might be called now, as the church itself is, The pillar and ground of truth; for it held out much of the gospel, much of the glory of Christ; as that pillar does, to which a royal proclamation is affixed.
Fourthly, It was a vindicating title: it cleared up the honour, dignity, and innocence of Christ, against all the false imputations, calumnies, and blasphemies, which acre cast upon him before, by the wicked tongues, both of Jews and Gentiles.
They had called him a deceiver, an usurper, a blasphemer; they rent their clothes, in token of their detestation of his blasphemy; because he made himself the Son of God, and King of Israel. But now in this, they acknowledged him to be both Lord and Saviour. Not a mock king, as they had made him before. So that herein the honour of Christ was fully vindicated.
Fifthly, Moreover it was a predicting and presaging title. Evidently foreshowing the propagation of Christ’s kingdom, and the spreading of his name and glory among all kindreds, nations, tongues, and languages. As Christ has right to enter into all the kingdoms of the earth, by his gospel, and set up his throne in every nation: so it was presaged by this title that he should do so. And that both Hebrews, Greeks, and Latins should be called to the knowledge of him.
Nor is it a wonder, that this should be predicted by wicked Pilate, when Caiaphas himself, a man every way as wicked as he, had prophesied to the same purpose,
Sixthly, And lastly, It was an immutable title. The Jews endeavoured, but could not persuade Pilate to alter it. To all their importunities he returns this resolute answer, “What I have written, I have written;” as if he should say, Urge me no more, I have written his title, I cannot, I will not, alter a letter, a point thereof. “Surely the constancy of Pi]ate at this time can be attributed to nothing but divine special Providence.” Most wonderful! that he, who before was as inconstant as a reed shaken by the wind, is now as fixed as a pillar of brass.
And yet more wonderful], that he should write down that very particular in the title of Christ, This is the King of the Jews, which was the very thing that so scared him but a little before, and was the very consideration that moved him to give sentence. What was now become of the fear of Caesar? that Pilate dares to be Christ’s herald, and publicly to proclaim him, a King of the Jews. This was the title.
Secondly, We shall next enquire what hand the Divine Providence had in this business.
And indeed, the providence of God in this hour, acted gloriously, and wonderfully, these five ways.
First, In over-ruling the heart and hand of Pilate in the draught and stile of it, and that contrary to his own inclination. I doubt not but Pilate himself was ignorant of, and far enough from designing that which the wisdom of providence aimed at in this matter. He was a wicked man, and had no love to Christ. He had given sentence of death against him; yet this is he that proclaimed him to be Jesus, King of the Jews. It so over-ruled his pen, that he could not write what was in his own heart and intention, but the quite contrary; even a fair and public testimony of the kingly office of the Son of God, This is the King of the Jews.
Secondly, Herein the wisdom of Providence was gloriously displayed, in applying a present, proper, public remedy to the reproaches and blasphemies which Christ had then newly received in his name and honour. The superstitious Jews wound him, and Heathen Pilate prepares a plaister to heal him: they reproach, he vindicates; they throw the dirt, he washes it off. Oh the profound and inscrutable wisdom of Providence!
Thirdly, Moreover, Providence eminently appeared at this time in keeping so timorous a person, a man of so base a spirit, that would not stick at any thing to please the people, from receding, or giving ground in the least to their importunities. Is Pilate become a man of such resolution and constancy? whence is this? but from the God of the spirits of all flesh, who now flowed in so powerfully upon his spirit, that he could not choose but write; and when he had written, had no more power to alter what he had written, than he had to refuse to write it.
Fourthly, Herein also much of the wisdom of Providence appeared, in casting the ignominy of the death of Christ upon those very men who ought to bear it. Pilate was moved by divine instinct, at once to clear Christ, and accuse them. For it is as if he had said, you have moved me to crucify your king, I have crucified him, and now let the ignominy of his death rest upon your heads, who have extorted this from me. He is righteous, the crime is not his but yours.
Fifthly, And lastly, The providence of God wonderfully discovered itself (as before was noted) in fixing this title to the cross of Christ, when there was so great a confluence of all sorts of people to take notice of it. So that it could never have been more advantageously published, than it was at this time. So that we may say, How wonderful are the works of God! “His ways are in the sea, his paths in the great deeps; his footsteps are not known:” His providence has a prospect beyond the understandings of all creatures.
Inference 1. Hence it follows, That the providence of our God can, and often does over-rule the counsels and actions of the worst of men to his own glory.
It can serve itself by them that oppose it, and bring about the glory and honour of Christ, by those very men, and means, which are designed to lay it in the dust. “Surely the wrath of man shall praise thee”,
Inf. 2. Hence likewise it follows, That the greatest services performed to Christ accidentally and undesignedly, shall never be accepted nor rewarded of God. Pilate did Christ an eminent piece of service. He did that for Christ that not one of his own disciples at that time durst do; and yet this service was not accepted of God, because he did it not designedly for his glory, but from the mere overrulings of providence.
If there be first a willing
mind, it is accepted, according to what a man has, saith the apostle,
O therefore, whatever you do for Christ, do it heartily, designedly, for his glory: of a ready and willing mind; with pure and sincere aims at his glory; for this is that the Lord more respects, than the greatest services by accident.
Inf. 3. Would not Pilate recede from what he had written on Christ’s behalf? How shameful a thing is it for Christians to retract what they have said or done on Christ’s behalf? When Pilate had asserted him to be king of the Jews, he maintained his assertion, and all the importunity of Christ’s enemies shall not move him an hairs breadth from it. “that I have written, I have written,” q. d. I have said it, and I will not revoke it. Did Pilate say, “What I have written, I have written:” and shall not we say, What we have believed, we have believed: and what we have professed, we have professed? that we have engaged to Christ, we have engaged. We will stand to what we have done for him: we will never recant our former ownings of and appearances for Christ.
As God’s election, so your profession must be irrevocable. O let him that is holy be holy still. That counsel given by a reverend divine in this case, is both safe and good. “Be sure, (saith he) you stand on good ground, and then resolve to stand your ground against all the world. Follow God, and fear not men. Art thou godly! repent not whatsoever thy religion cost thee. Let sinners repent, but let not saints repent. Let saints repent of their faults, but not of their faith: of their iniquities, but not of their righteousness. Repent not of your righteousness, lest you afterward repent of your repentance. - Repent not of your seal, or your forwardness, or activity in the holy ways of the Lord. - Wish not yourselves a step farther back, or a cubit lower in your stature, in the grace of God. wish not any thing undone, concerning which God will say, Well done.”
In Galen’s time it was a proverbial expression, when any one would show the impossibility of a thing; you may as soon turn a Christian from Christ as do it.
A true heart choice of Christ is without reserves, and what is without reserves, will be without repentance. There is a stiffness and stoutness of spirit which is our sin. But this is our glory, in the matters of God, saith Luther, I assume this title, Cedo nulli, “I yield to none:” If ye be hot and cold, off and on; profess, and retract your profession. He that condemned Christ with his lips, will condemn you by his example. Resolute Pilate shall be your judge.
Inf. 4. Did Pilate affix such an honourable, vindicating title to the cross? Then the cross of Christ is a dignified cross. Then the cross and sufferings of Christ are attended with glory and honour. Remember when your hearts begin to startle at the sufferings and reproaches of Christ, there is an honourable title upon the cross of Christ. And as it was upon his, so it will be upon your cross also, if ye suffer for Christ. Moses saw it, which made him esteem the
very reproaches of Christ, above all the treasures of Egypt,
I remember it is storied of Ludovicus Marsacus, a knight of France, that when he, with divers other Christians of an inferior rank and degree in the world, were condemned to die for religion. and the gaoler had bound them with chains, but did not bind him being a more honourable person than the rest: he was offended greatly by that omission, and said, “Why do not you honour me with a chain for Christ also, and create me a knight of that it lustrous order?”
“To you (saith the apostle) it is given in the behalf of Christ not only to believe, but also to suffer for his sake,”
And as there is a great deal of honour in being called forth to suffer on Christ’s account; so Christ will confer special honour upon his suffering saints, in the day of their reward,
I tell you, It is an honour the angels have not. I make no doubt, but they would be glad, (had they bodies of flesh as we have), to lay their necks on the block for Christ. But this is the saints peculiar privilege. The apostles went away from the council rejoicing, that they were honoured to be dishonoured for Christ: Or, as we translate it, “counted worthy to suffer shame for him,”
Inf. 5. Did Pilate so stiffly assert and defend the honour of Christ? What doubt can then be made of the success of Christ’s interest, and the prosperity of his cause: when the very enemies thereof are made to serve it?
Rather than Christ shall want honour, Pilate, the man that condemned him, shall do him honour. And as it fared with his person, just so with his interest also. How often have the people of God received mercies from the hands of their enemies?
That people can never be ruined, who thrive by their losses; conquer by being conquered; multiply by being diminished: Whose worst enemies are made to do that for them, which friends cannot or dare not do. See you a Heathen Pilate proclaiming the honour and innocence of Christ; God will not want instruments to honour Christ by. If others cannot, his very enemies shall.
Inf. 6. Did Pilate vindicate Christ in drawing up such a title to be affixed to his cross? then hence it follows, That God will, sooner or later, clear up the innocency and integrity of his people, who commit their cause to him. Christ’s name was clouded with many reproaches; wounded through and through, by the blasphemous tongues of his malicious enemies. He committed himself to him that judgeth righteously,
The world was well changed, when Constantine kissed the hollow of Paphnutius’ eye, which was ere while put out for Christ. Scorn and reproach is but a little cloud, that is soon blown over. But suppose ye should not be vindicated in this world, but die under a cloud upon your names; be sure God will clear it up, and that to purpose in that great day. Then shall the righteous, (even in this respect) shine forth as the sun, in the Kingdom of their Father. Then every detracting mouth shall be stopped, and no more cruel arrows of reproach shot at the white of your reputation.
Be patient therefore, my brethren, unto the coming of the Lord. “The Lord comes with ten thousands of his saints, to execute judgement upon all; and to convince all that are ungodly, of all their ungodly deeds, which they have ungodly committed. And of all their hard speeches which ungodly sinners have spoken against him,”
Inf. 7. Did Pilate give this title to cast the reproach of his death upon the Jews, and clear himself of it? How natural is it to men to transfer the fault of their own actions from themselves to others? For when he writes, This is the king of the Jews, he wholly charges them with the crime of crucifying their king: and it is as if he had said, Hereafter let the blame and fault of this action lie wholly upon your heads, who have brought the guilt of his blood upon yourselves and children.
I am clear, you have extorted it from me. O where shall we find a spirit so ingenuous, to take home to itself the shame of its own actions, and charge itself freely with its own guilt? Indeed it is the property of renewed, gracious hearts to remember, confess, and freely bewail their own evils, to the glory of God: and that is a gracious heart indeed, which in this case judgeth, that the glory, which by confession, goes to the name of his God, is not so much glory lost to his own name, but it is the power of grace moulding our proud natures into another thing, that must bring them to his.
Awake, O sword, against my shepherd, and against the man [that is] my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered: and I will turn mine hand upon the little ones.
In the former sermons, we have opened the nature and kind of death Christ died; even the cursed death of the cross. Wherein, nevertheless his innocence was vindicated, by that honourable title providentially affixed to his cross. Method now requires that we take into consideration the manner in which he endured the cross, and that was solitarily, meekly, and instructively.
His solitude in suffering is plainly expressed in this scripture now before us, it cannot be doubted, but the prophet in this place speaks of Christ, if you consider
In these words we have four things particularly to consider. First, The commission given to the sword by the Lord of hosts. Secondly, The person against whom it is commissioned. Thirdly, The dismal effect of that stroke. Fourthly and lastly, The gracious mitigation of it.
First, The commission given to the sword by the Lord of hosts. “Awake, O sword, and smite, saith the Lord of hosts.” The Lord of hosts, at whose beck and command all the creatures are. Who, with a word of his mouth, can open all the armouries in the world, and command what weapons and instruments of death he pleaseth, calls here for the sword; not the rod, gently to chasten; but the sword to destroy. The rod breaks no bones, but the sword opens the door to death
and destruction. The strokes and thrusts of the sword are mortal; and he bids it awake. It signifies both “to rouse up,” as one that awakes out of sleep, and “to rouse or awake with triumph and rejoicing.” So the same word is rendered,
Secondly, The person against whom it is commissioned, “my shepherd, and the man that is my fellows.” This shepherd can be no other than Christ, who is often in scripture stiled “a Shepherd, yea, the chief Shepherd, the Prince of pastors.” Who redeemed, feeds, guides, and preserves the flock of God’s elect,
Against Christ his fellow, his next neighbour, the delight of his soul, the sword here receives its commission.
Thirdly, you have here the dismal consequent of this deadly stroke upon the shepherd. And that is the scattering of the sheep. By the sheep understand here, that little flock, the disciples, which followed this shepherd till he was smitten i.e. apprehended by his enemies, and they were scattered, i.e. dispersed; they all forsook him and fled. And so Christ was left alone, amidst his enemies. Not one durst make a stand for him, or own him in that hour of his danger.
Fourthly, And lastly, Here is a gracious mitigation of this sad dispersion, “I will turn my hand upon the little ones.” By little ones he means the same that before he called sheep; but the expression is designedly varied, to show their feebleness and weakness, which appeared in their relapse from Christ. And by turning his hand upon them, understand God’s gracious reduction, and gathering of them again after their sad dispersion, so that they shall not be lost,
though scattered for the present. For after the Lord was risen, he went before them into Galilee, as he promised,
The words thus opened, I shall observe suitably to the method I have proposed.
Doct. That Christ’s dearest friends forsook and left him alone,
in the time of his greatest distress and danger.
This doctrine containing only matter of fact, and that also so plainly delivered by the pens of the several faithful Evangelists, I need spend no longer time in the proof of it, than to refer you to the several testimonies they have given to it. But I shall rather choose to fit and prepare it for use, by explaining these four questions.
First, Who were the sheep that were scattered from their shepherd, and left him alone?
Secondly, What evil was there in this their scattering?
Thirdly, What were the grounds and causes of it?
Fourthly, and lastly, What was the issue and event of it?
First, Who were these sheep that were dispersed and scattered from their shepherd when he was smitten. It is evident they were those precious elect souls that he had gathered to himself, who had long followed him, and dearly loved him, and were dearly beloved of him. They were persons that had left all and followed him, and, till that time, faithfully continued with him in his temptations,
Secondly, But were they as good as their word? Did they indeed stick faithfully to him? No, they all forsook him and fled. These sheep were scattered. This was not indeed a total and final apostasy, that is the fall proper to the hypocrite, the temporary believer, who, like a comet, expires when that earthly matter is spent that maintained the blaze for a time.
These were stars fixed in their orb, though clouded and overcast for a time. This was but a mist or fog, which overspreads the earth in the morning till the sun be risen, and then it clears up and proves a fair day. But though it was not a total and final apostasy; yet it was a very sinful and sad relapse from Jesus Christ, as will appear by considering the following aggravations and circumstances of it. For,
First, This relapse of theirs was against the very articles of agreement, which they had sealed to Christ at their first admission into his service; he had told them, in the beginning, what they must resolve upon,
Secondly, As it was against the very terms of their admission, so it was against the very principles of grace implanted by Christ in their hearts. They were holy sanctified persons, in whom dwelt the love and fear of God. By these they were strongly inclined to adhere to Christ, in the time of his sufferings, as appears by those honest resolves they had made in the case. Their grace strongly inclined them to their duty, their corruptions swayed them the contrary way. Grace bid them stand, corruption bid them fly. Grace told them it was their duty to share in the sufferings as well as in the glory of Christ. Corruption represented these sufferings as intolerable, and bid them shift for themselves whilst they might. So that here must needs be a force and violence offered to their light, and the loving constraints thereof; which is no small evil.
For though I grant it was a sudden, surprising temptation, yet it cannot be imagined that this fact was wholly deliberate; nor that, for so long time, they were without any debate or seasonings about their duty.
Thirdly, As it was against their own principles, so it was much against the honour of their Lord and Master. By this their sinful flight they exposed the Lord Jesus to the contempt and scorn of his enemies. This some conceive is imported in that question which the High-priest asked him,
Fourthly, As it was against Christ’s honour, so it was against their own solemn promise made to him before his apprehension, to live and die with him. They had passed their word, and given their promise that they would not flinch from him,
Fifthly, As it was against their solemn promise to Christ, so it was against Christ’s heart-melting expostulations with them, which should have abode in their hearts while they lived. For when others that followed him went back, and walked no more with him, Jesus said to these very men, that now forsook him at last, Will ye also go away? There is an emphasis in [ye] q.d. What, ye that from eternity were given to me! Ye whom I have called, loved, and honoured above
others, for whose sakes I am ready and resolved to die. “Will ye also forsake me?”
Sixthly, As it was against Christ’s heart-melting expostulations with them, so it was against a late direful example presented to them in the fall of Judas. In him, as in a glass, they might see how fearful a thing it is to apostatise from Christ. They had heard Christ’s dreadful threats against him. They were present when he called him the son of perdition,
Seventhly, As it was against the dreadful warning given them in the fall of Judas, so it was against the law of love, which should have knit them closer to Christ, and to one another.
If to avoid the present shock of persecution, they had fled, yet surely they should have kept together, praying, watching, encouraging, and strengthening one another. This had made it a lesser evil: but as they all forsook Christ, so they forsook one another also; for it is said,
Eighthly, and lastly, This their departure from Christ, was accompanied with some offence at Christ. For so he tells them,
Thirdly, Into the grounds and reasons of it. Which were three.
First, God’s suspending wonted influences and aids of grace from them. They were not wont to do so. They never did so afterwards. They would not have done so now, had there been influences of power, zeal, and love from heaven upon them. But how then should Christ have borne the heat and burden of the day? How should he tread the wine-press alone? How should his sorrows have been extreme, unmixed, succourless (as it behaved them to be) if they had stuck faithfully to him in his troubles? No, no, it must not be; Christ must not have the least relief or comfort from any creature; and therefore, that he might be left alone, to grapple hand to hand with the wrath of God, and of men; the Lord for a time withholds his encouraging, strengthening influences from them; and then, like Samson when he had lost his locks, they were weak as other men.
“Be strong in the Lord, and in the power of his might,” saith the apostle,
Secondly, As God permitted it, and with-held usual aid from them; so the efficacy of that temptation was great, yea, much greater than ordinary. As they were weaker than they were used to be, so the temptation was stronger than any they had yet met withal. It is called,
Thirdly and lastly, That which concurred to their shameful relapse, as a special cause of it, was the remaining corruptions that were in their hearts yet unfortified. Their knowledge was but little, and their faith not much. Upon the account of their weakness in grace, they were called little ones in the text. And as their graces were weak, so their corruptions were strong. Their unbelief, and carnal fears grew powerfully upon them.
Do not censure them, reader, in thy thoughts, nor despise them for this their weakness. Neither say in thy heart, Had I been there as they were, I would never have done as they did. They thought as little of doing what they did, as you, or any of the saints do; and as much did their souls detest and abhor it: but here thou mayest see, whither a soul that fears God may be carried, if his corruptions be irritated by strong temptation, and God withholds usual influences.
Fourthly and lastly, Let us view the issue of this sad apostasy of theirs. And you shall find it ended far better than it began. Though these sheep were scattered for a time, yet the Lord made good his promise, in turning his hand upon these little ones, to gather them. The morning was over cast, but the evening was clear.
Peter repents of his perfidious denial of Christ, and never denied him more. All the rest likewise returned to Christ, and never forsook him any more. He that was afraid at the voice of a damsel, afterwards feared not the frowns of the mighty. And they that durst not own Christ now, afterwards confessed him openly before councils, and rejoiced that they were counted worthy to suffer for his sake,
To conclude: Though they forsook Christ, yet Christ never forsook them: he loved them still; “Go tell the disciples, and tell Peter, that he goes before you into Galilee,”
The use of this is contained in the following inferences.
Inf. 1. Did the disciples forsake Christ, though they had such strong persuasions and resolutions never to do it? Then we see, That self-confidence is a sin too incident to the best of men. They little thought their hearts would have proved so base and deceitful, as they found them to be when they were tried. “Though all men forsake thee (saith Peter) yet will not!” Good man, he resolved honestly, but he knew not what a feather he should be in the wind of temptation, if God once left him to his own fears.
Little reason have the best of saints to depend upon their inherent grace, let their stock be as large as it will. The angels left to themselves, quickly left their own habitations,
And shall we be self confident, after such instances of human frailty! Alas, Christian! What match art thou for principalities and powers, and spiritual wickedness! “Be not high-minded, but fear.” When you have considered well the example of Noah, Lot, David, and Hezekiah, men famous and renowned in their generations, who all fell by temptations; yea, and that when one would think they had never been better provided to cope with them. Lot fell after, yea, presently after the Lord had thrust him out of Sodom, and his eyes had seen the direful punishment of sin. Hell, as it were, rained upon them out of heaven. Noah, in like manner, immediately after God’s wonderful, and astonishing preservation of him in the ark; when he saw a world of men and women, perishing in the floods for their sins. David, after the Lord had settled the kingdom on him, which for sin he rent from Saul, and given him rest in his house. Hezekiah was but just up from a great sickness, wherein the Lord wrought a wonderful salvation for him. Did such men, and at such times, when one would think no temptations should have prevailed, fall; and that so foully? Then “let him that thinks he standeth, take heed lest he fall.” O be not high minded, but fear.
Inf. 2. Did Christ stand his ground, and go through with his suffering-work, when all that had followed him, forsook him? Then a resolved adherence to God, and duty, though left alone, without company or encouragement, is Christ-like, and truly excellent. You shall not want better company than that which has forsaken you in the way of God. Elijah complains,
Paul complains,
Inference 3. Did the disciples thus forsake Christ, and yet were all recovered at last? Then, though believers are not privileged from backsliding, yet they are secured from final apostasy and ruin. The new creature may be sick, it cannot die. Saints may fall, but they shall rise again,
And again, “The foundation of God standeth sure, having this seal; the Lord knoweth who are his,”
God has also so framed and ordered the new covenant, that none of those souls, who are within the blessed clasp and bond of it can possibly be lost. It is settled upon immutable things: and we know all things are as their foundations be,
And as the fear of God in our hearts, pleads in us against sin, so our potent intercessor in the heavens pleads for us with the Father; and by reason thereof, we cannot finally miscarry,
Inference 4. Did the sheep fly, when the shepherd was smitten; such men, and so many forsake Christ in the trial? Then learn how sad a thing it is for the best of men to be left to their own carnal fears in a day of temptation: This was it that made those good men shrink away so shamefully from Christ in that trial: “The fear of man brings a snare,”
Oh what work will this unruly passion make, if the fear of God do not over-rule it! Is it not a shame to a Christian, a man of faith to see himself out done by an Heathen? Shall natural conscience and courage make them stand and keep their places in times of danger; when we shamefully turn our backs upon duty, because we see duty and danger together?
When the emperor Vespasian had commanded Fluidius Priscus not to come to the senate; or, if he did, to speak nothing but what he would have him; the senator returned this brave and noble answer, “That as he was a senator, it was fit he should be at the senate; and if, being there, he were required to give his advice, he would speak freely, that which his conscience commanded him.” The emperor threatening that then he should die; he returned thus, “Did I ever tell you that I was immortal? Do you what you will, and I will do what I ought. It is in your power to put me to death unjustly, and in me to die constantly.” O think, what mischief you; fears may do yourselves, and the discovery of them to others. O learn to trust God with your lives, liberties, and comforts, in the way of your duty; and at that time you are afraid trust in him: and do not magnify poor dust and ashes, as to be scared, by their threat, from your God and your duty. The politic design of Satan herein, is to affright you out of your coverts, where you are safe, into the net. I will enlarge on this no farther; I have elsewhere laid down fourteen rules for the cure of this, in what of mine is public.
Inf. 5. Learn hence, How much a man may differ from himself, according as the Lord is with him, or withdrawn from him. The Christian does not always differ from other men, but sometimes from himself also: yea, so great is the difference betwixt himself and himself, as if he were not the same man. And where is he that does not so experience it? Sometimes bold and courageous, despising dangers, bearing down all discouragements in the strength of zeal, and love to God: at another time faint, feeble, and discourage at every petty thing. Whence is this but from the different administrations of the Spirit, who sometimes gives forth more, and sometimes less, of his gracious influence. These very men that flinched now, when the Spirit was more abundantly shed forth upon them, could boldly own Christ before the council, and despised all dangers for his sake.
A little dog, if his master be by, and encourage him, will venture upon a greater beast than himself. Peter stood at the door without, when the other disciple, (or one of the other disciples, as the Syrian turns it, and Grotius approves it as the best), i.e. one of the private disciples that lived at Jerusalem, went in so boldly,
But when their spirits are low, and their hearts discouraged, they should rather say to their souls, “Hope in God, for I shall yet praise him:” It is low with me now, but it will be better.
Inf. 6. Was the sword drawn against the Shepherd, and he left alone to receive the mortal strokes of it? How should all adore both the justice and mercy of God so illustriously displayed herein! Here is the triumph of divine justice, and the highest triumph that ever it had, to single forth the chief Shepherd, the man that is God’s fellow, and sheathe its sword in his breast for satisfaction. No wonder it is drawn and brandished with such a triumph; awake rejoicingly, O sword, against my Shepherd, &c. For in this blood shed by it, it has more glory than if the blood of all the men and women in the world had been shed.
And no less is the mercy and goodness of God herein signalised, in giving the sword a commission against the Man, his fellow, rather than against us. Why had he not rather said, awake, O sword, against the men that are mine enemies; shed the blood of them that have sinned against me, than smite the Shepherd, and only scatter the sheep. Blessed be God, the dreadful sword was not drawn and brandished against our souls; that God did not set it to our breasts; that he had not made it fat with our flesh, and bathed it in our blood; that his fellow vas smitten, that his enemies might be spared. O what manner of love was this! Blessed be God therefore for Jesus Christ, who received the fatal stroke himself; and has now so sheathed that sword in its scabbard, that it shall never be drawn any more against any that believe in him.
Inf. 7. Were the sheep scattered when the Shepherd was smitten? Learn hence, That the best of men know not their own strength till they come to the trial. Little did these holy men imagine such a cowardly spirit had been in them, till temptation put it to the proof. Let this therefore be a caution for ever to the people of God. You resolve never to forsake Christ, you do well; but so did these, and yet were scattered from him. You can never take a just measure of
your own strength, till temptation have tried it. It is said,
Inf. 8. Did the dreadful sword of divine justice smite the Shepherd, God’s own fellow; and at the same time the flock, from whom all its outward comforts arose, were scattered from him? Then learn, That the holiest of men have no reason either to repine or despond, though God should at once strip them of all their outward and inward comforts together. He that did this by the man his fellow, may much rather do it by the man his friend. Smite my Shepherd: there is all comfort gone from the inward man; Scatter the sheep; there is all comfort gone from the outward man. What refreshments had Christ in this world, but such as came immediately from his Father, or those holy ones now scattered from him? In one day he loseth both heavenly and earthly comforts. Now, as God dealt by Christ, he may, at one time or other, deal with his people. You have your comforts from heaven; so had Christ, in a fuller measure than ever you had, or can have. He had comforts from his little flock; you have your comforts from the society of the saints, the ordinances of God, comfortable relations, &c. Yet none of these are so firmly settled upon you, but you may be left destitute of them all in one day. God did take all comfort from Christ, both outward and inward; and are we greater than he? God sometimes takes outward, and leaves inward comfort; sometimes he takes inward, and leaves outward comfort: but the time may come, when God may strip you of both.
This was the case of Job, a favourite of God, who was blessed with outward and inward comforts; yet a time came when God stripped him of all, and made him poor to a proverb, as to all outward comfort; and the venom of his arrows drank up his spirit, and the inward comforts thereof.
Should the Lord deal thus wish any of you, how seasonable and relieving will the following considerations be?
First. Though the Lord deal thus with you, yet this is no new thing; he has so dealt with others, yea with Jesus Christ that was his fellow. If these things were done in the green tree, in him that never deserved it for any sin of his own, how little reason have we to complain? Nay,
Secondly. Therefore did this befell Jesus Christ before you, that the like condition might be sanctified to you, when you shall be brought into it. For therefore did Jesus Christ pass through such varieties of conditions, on purpose that he might take away the curse, and leave a blessing in those conditions, against the time that you should come into them. Moreover,
Thirdly, Though inward comforts and outward comforts were both removed from Christ, in one day, yet he wanted not support in the absence of both. How relieving a consideration is this!
Lastly, It deserves a remark, that this comfortless forsaken condition of Christ, immediately preceded the day of his greatest glory and comfort. Naturalists observe, the greatest darkness is a little before the dawning of the morning. It was so with Christ, it may be so with thee. It was but a little while and he had better company than theirs that forsook him. Act therefore your faith upon this, that the most glorious light usually follows the thickest darkness. The louder your groans are now, the louder your triumphs hereafter will be. The horror of your present, will but add to the lustre of your future state.
He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth.
How our Lord Jesus Christ carried on the work of our redemption in his humble state, both in his incarnation, life, and death, has in part been discovered in the former sermons. I have shewed you the kind or nature of that death he died; and am now engaged, by the method proposed, to open the manner of his death. The solitariness or loneliness of Christ in his sufferings, was the subject of the last sermon. The patience and meekness of Christ in his sufferings, come in order, to be opened in this.
This chapter treats wholly of the sufferings of Christ, and the blessed fruits thereof. Hornbeck tells us of a learned Jew, “that ingenuously confessed this very chapter converted him to the Christian faith. And such delight he had in it, that he read it more than a thousand times over.” Such is the clearness of this prophecy, that he who penned it, is deservedly stiled the evangelical prophet. I cannot allow time to annualise the chapter; but my work lying in the seventh verse, I shall speak to these two branches or parts of it, viz. The grievous sufferings of Christ, and the glorious ornament he put upon them.
First, Christ’s grievous sufferings; “he was afflicted, and he was oppressed, brought to the slaughter, and shorn as a sheep,” i.e. he lost both fleece and blood, life, and comforts of life. “He was oppressed;” the word signifies both “to answer and oppress, humble or depress.” The other word, rendered afflicted, signifies “to exact and afflict,” and so implies Christ to stand before God, as a surety before the creditor; who exacts the utmost satisfaction from him, by causing him to suffer according to the utmost rigour and severity of the law. It did not suffice that he was shorn as a sheep, i.e. that he was stripped and deprived of his riches, ornaments and comforts; but his blood and life must go for it also. He is brought to the slaughter. These were his grievous sufferings.
Secondly, Here is the glorious ornament he put upon those grievous sufferings, even the ornament of a meek and patient spirit. He opened not his mouth: but went as a sheep to be shorn, or a lamb to the slaughter. The lamb goes as quiet to the slaughter-house, as to the fold. By this lively and lovely similitude, the patience of Christ is here expressed to us. Yet Christ’s dumbness and silence is not to be understood simply, but universally; as though he spake nothing at all when he suffered; for he uttered many excellent and weighty words upon the cross, as you shall hear in the following discourses; but it must be understood respectively, i.e. he never opened his mouth repiningly, passionately, or revengefully, under his greatest tortures and highest provocations. Whence the note is,
Doct. That Jesus Christ supported the burden of his sufferings,
with admirable patience and meekness of spirit.
It is a true observation, that meekness inviteth injury, but always to its own cost. And it was evidently verified in the sufferings of Christ. Christ’s meekness triumphed over the affronts and injuries of his enemies, much more than they triumphed over him. Patience never had a more glorious triumph, than it had upon the cross.
The meekness and patience of his spirit, amidst injuries and provocations, is excellently set forth in
In this point we have these three things to open doctrinally.
1. The burden of sufferings, and provocations that Jesus Christ was oppressed with.
2. The meekness and admirable patience with which he supported that burden.
3. The causes and grounds of that perfect patience which he then exercised.
First, The burden of sufferings and provocations which Christ supported, was very great; for on him met all sorts and kinds of trouble at once, and those in their highest degrees and fullest strength. Troubles in his soul, and these were the soul of his troubles. His soul was laden with spiritual horrors and troubles, as deep as it could swim,
His name and honour suffered the vilest indignities, blasphemies, and horrid reproaches that the malignity of Satan and wicked men could belch out against it. He was called a blasphemer, seditious, one that had a devil, a glutton, a wine-bibber, a friend of publicans and harlots, the carpenter’s son, this fellow. He that was God’s fellow, as you heard lately, now this fellow. Contempt was poured upon all his offices. Upon his kingly office, when they crowned him with thorns, arrayed him with purple, bowed the knee in mockery to him and cried, “Hail king of the Jews.” His prophetical, office, when they blinded him, and then bid him “prophesy who smote him.” His priestly office, when they reviled him on the cross, saying, “He saved others, himself he cannot save.” They scourged him, spit in his face; and smote him on the head and face. Besides, the very kind of death they put him to, was reproachful and ignominious; as you heard before.
Now all this, and much more than this, meeting at once upon an innocent and dignified person; one that was greater than all; that lay in the bosom of God; and from eternity had his smiles and honours; upon one that could have crushed all his enemies as a moth; I say, for him to bear all this, without the least discomposure of spirit, or breach of patience, is the highest triumph of patience that ever was in the world. It was one of the greatest wonders of that wonderful day:
Secondly, And that is the next thing we have to consider, even this almighty patience and unpatterned meekness of Christ, supporting such a burden with such evenness and steadiness of spirit. Christian patience, or the grace of patience, is an ability or power to suffer hard and heavy things, according to the will of God.
It is a power, and a glorious power, that strengthens the suffering soul to bear. It is our passive fortitude,
It is a power or ability in the soul, to bear hard, heavy, and difficult things. Such only are the objects of patience. God has several sorts of burdens to impose upon his people. Some heavier, others lighter; some to be carried but a few hours, others many days; others all our days: some more spiritual, bearing upon the soul, some more external, touching or punishing the flesh immediately; and the spirit by way of sympathy: and sometimes both sorts are laid on together. So they were at this time on Christ. His soul burdened as deep as it could swim; full of the sense, the bitter sense and apprehension of the wrath of God: his body filled with tortures: in every member and sense grief took up its lodging. Here was the highest exercise of patience.
It is a power to bear hard and heavy things, according to the will of God. Considering it in that respect, patience, the Christian grace, differs from patience the moral virtue. So the apostle describes it,
And then our patience is, as Christ’s most exactly was, according to the will of God; when it is as extensive, as intensive, and as protensive as God requires it to be.
First, When it is as extensive, as God would have it. So was Christ’s patience. It was a patience that stretched and extended itself to all, and every trouble and affliction, that came upon him. Troubles came upon him in troops, in multitudes. It is said,
Secondly, It is then according to the will of God, when it is as intensive as God requires it to be, i.e. in the apostle’s phrase,
Thirdly, As protensive as God required it to be, (i.e.) it held out to the end of his trial. He did not faint at last. His troubles did not out-live his patience. He indeed was strengthened with all might unto all patience, and long suffering. This was the patience of Christ our perfect pattern. He had not only patience but longanimity.
Thirdly, In the last place, let us inquire into the grounds and reasons of this his most perfect patience. And if you do so, you shall find perfect holiness, wisdom, fore knowledge, faith, heavenly mindedness, and obedience, at the root of this perfect patience.
First, This admirable patience and meekness of Christ, was the fruit and offspring of his perfect holiness. His nature was free from those corruptions, that ours groan and labour under; otherwise he could never have carried it at this rate. Take the meek Moses who excelled all others in that grace, and let him be tried in that very grace, wherein he excels, and see how “unadvisedly he may speak with his lips,”
Secondly, The meekness and patience of Christ proceeded from the infinite wisdom with which he was filled. The wiser any man is, the more patient he is. Hence meekness, the fruit, is denominated from patience, the root that bears it,
Now wisdom filled the soul of Christ. He is wisdom in the abstract,
Thirdly, And as his patience flowed from his perfect wisdom and knowledge, so also from his foreknowledge. He had a perfect prospect of all those things from eternity, which befell him afterwards. They came not upon him by way of surprisal. And therefore he wondered not at them when they came, as if some strange thing had happened. He foresaw all these things long before,
Now look as Christ in
Fourthly, As his patience sprang from his fore-knowledge of his sufferings; so from his faith which he exercised under all that he suffered in this world. His faith looked through all those black and dismal clouds, to the joy proposed,
Fifthly, As his faith, eyeing the glory into which he was passing, made him endure all things; so the heavenliness of his Spirit also filled him with a heavenly tranquillity and calmness of spirit under all his abuses and injuries. It is a certain truth, that the more heavenly any man’s spirit is, the more sedate, composed and peaceful. “As the higher heavens (saith Seneca) are more ordinate and tranquil; there are neither clouds nor winds, storms nor tempests; they are the inferior heavens that lighten and thunder: the nearer the earth the more tempestuous and unquiet: even so the sublime and heavenly mind is placed in a calm and quiet station.”
Certainly that heart which is sweetened frequently with heavenly, delightful communion with God, is not very apt to be embittered with wrath, or soured with revenge against men. The peace of God does “brabeuein”, appease and end all strifes and differences, as an umpire: so much that word,
Now, never was there such a heavenly soul on earth, since man inhabited it, as Christ was: he had most sweet and wonderful communion with God: he had meat to eat, which others, yea, and those his greatest intimates, knew not of. The Son of man was in heaven upon earth,
Sixthly, And lastly, As his meekness and patience sprang from the heavenliness and sublimity of his spirit; so likewise, from the complete and absolute obedience of it to his Father’s will and pleasure: he could most quietly submit to all the will of God, and never regret at any part at the work assigned him by his Father. For thou must know, that Christ’s death in him was an act of obedience; he all along eyeing his Father’s command and counsel in what he
suffered,
Use 1. I might variously improve this point; but the direct and main use of it is, to press us to a Christ-like patience in all our sufferings and troubles. And seeing in nothing we are more generally defective, and that defects of Christians herein, are so prejudicial to religion, and uncomfortable to themselves; I resolve to wave all other uses, and spend the remaining time wholly upon this branch; even a persuasive to Christians unto all patience, in
tribulations; to imitate their lamb-like Saviour. Unto this (Christians) you are expressly called,
First, Look upwards, when tribulations come upon you: look to that sovereign Lord, that commissionates and sends them upon you. You know troubles do not rise out of the dust, nor spring out of the ground, but are framed in heaven,
Secondly, Look downward, and see what is below you, as well as up to that which is above you. You are afflicted, and you cannot bear it. Oh! no trouble like your trouble! never man in such a case as you are! Well, well, cast the eye of your mind downward, and see those who lie much lower than you. Can you see none on earth in a more miserable state than yourselves? Are you at the very bottom, and not a man below you? sure there are thousands in a sadder case than
you on earth. What is your affliction? Have you lost a relation? others have lost all. Have you lost an estate, and are become poor? Well, but there are some you read of,
Or are your afflictions more spiritual and inward? Say not the Lord never dealt more bitterly with the soul of any, than he has with yours. What think you of the case of David, Heman, Job, Asaph, whose doleful cries, by reason of the terrors of the Almighty, are able to melt the stoniest heart that reads their stories? the Almighty was a terror to them: the arrows at God were within them; they roared by reason of the disquietness of their hearts.
Or are your afflictions outward and inward together; an afflicted soul in an afflicted body? Are you fallen, like the ship in which Paul sailed, into a place where two seas meet! Well, so it was with Paul, Job, and many other of those worthies gone before you. Sure you may see many on earth who have been, and are in far lower and sadder states than yourselves.
Or if not on earth, doubtless, you will yield there are many in hell, who would be glad to change conditions with you, as bad as you think yours to be. And were not all these mounded out of the same lump with you? Surely, if you can see any creature below you, especially any reasonable being, you have no reason to return so ungratefully upon your God, and accuse your Maker of severity; or charge God foolishly. Look down, and you shall see grounds enough to be quiet.
Thirdly, Look inward, you discontented spirits, and see if you can find nothing there to quiet you. Cast year eye into your own hearts; consider either the corruptions or the graces that are there. Cannot you find weeds enough there, that need such winter breather as this to rot them? Has not that proud heart need enough of all this to humble it? That carnal heart need of such things as these to mortify it? That backsliding, wandering heart need of all this to
reduce and recover it to its God? “If need be, ye are in heaviness,”
Thy corruptions require all this to kill them. Thy lusts will take all this, it may be more than this, and all little enough. And as your corruptions call for it, so do year graces too. Wherefore think ye the Lord planted the principles of faith, humility, patience, &c. in your souls? What, were they put there for nothing? Did the Lord intend they should lie sleeping in their drowsy habits? Or were they not planted there in order to exercise? And how shall
they be exercised without tribulations? Can you tell? Does not “tribulation work patience, and patience experience, and experience hope?”
Fourthly, Look outward, and see who stands by and observes your carriage under trouble. Are there not many eyes upon you: yea, many envious observers round about you. It was David’s request,
Fifthly, Look backward, and see if there be nothing behind you that may hush and quiet your impatient spirits; consult the multitude of experiences past and gone; both your own and others. Is this the first strait that ever you were in? If so, you have reason to be quiet, yet to bless God that has spared you so long, when others have had their days filled up with sorrow. But if you have been in troubles formerly, and the Lord has helped you; if you have past
through the fire, and not been burnt; through the waters, and not drowned; if God has stood by you, and hitherto helped you. O what cause have you to be quiet now, and patiently wait for the salvation of God! Did he help you then, and cannot he do so now? Did he give waters, and cannot he give bread also? Is he the God of the hills only, and not the God of the valleys also? O call to mind the days of old, the years of the right hand of the Most High. “These things I call to mind, therefore I
have hope,”
O when you shall consider what a God he has been to you, at a pinch; how faithfully Jehovah-jireh has stood by you; that this is not the first time your hearts and hopes have been low; as well as your condition, and yet God has raised you again; surely you will find your present troubles made light, by a glance back upon your past experiences.
Sixthly, Look forward, to the end of your troubles; yea, look to a double end of them, the end of their duration, and the end of their operation. Look ye to the end of their duration, and that is just by you: they shall not be everlasting troubles, if you be such as fear the Lord. “The God of all grace, who hath called us unto his eternal glory by Jesus Christ, after that ye have [suffered a while] make you perfect,”
O look forward to the end of your troubles: the end of their duration and operation.
Seventhly, Look to the right-hand, and see how you are shamed, convinced and silenced by other Christians; and it may be such too, as never made that profession you have done; and yet can not only patiently bear the afflicting hand of God, but are blessing, praising, and admiring God under their troubles; whilst you are sinning against, and dishonouring him under smaller ones. It may be you will find some poor Christians that know not where to have their next bread, and yet are speaking of the bounty of their God; while you are repining in the midst of plenty. Ah! if there be any ingenuity in you, let this shame you. If this will not, then,
Eighthly, Look to your left-hand, and there you will see a sad sight, and what one would think should quiet you. There you may see a company of wicked, graceless wretches, carrying themselves under their troubles, but too much like yourselves. What do they more, than fret and murmur, despond and sink, mix sin with their afflictions, when the rod of God is upon them?
It is time for thee to leave off, when thou sees how near thou art come to them, whom thou hopest thou shalt never be ranked and numbered with. Reader, such considerations as these, I am persuaded, would be of singular use to thy soul at such a time, but above all, thine eyeing the great pattern of patience, Jesus Christ; whose Lamb- like damage, under a trial, with which thine is not to be named the same day, is here recommended to thee. O how should this transform thee into a lamb, for meekness also!
Then said Jesus, Father, forgive them; for they know not what they do.
The manner in which Christ died has already been opened in the solitude and patience in which he died. The third, to wit, the instructiveness of his death, now follows, in these seven excellent and weighty sayings, which dropped from his blessed lips upon the tree, whilst his sacred blood dropped on the earth from his wounded hands and feet; so that on the cross he exercised both his priestly and prophetical office together, redeeming us by his blood, and instructing us by his words.
These seven words of Christ upon the cross are his last words, with which he breathed out his soul. The last words of a dying man are remarkable; the scripture puts a remark upon them,
These words are seven in number; three directed to his Father, and four more to those about him. Of the former sort this is one, Father, forgive them, &c. In which we have, First, The mercy desired by Christ, and that is forgiveness. Secondly, The persons for whom it is desired, [Them,] that is, those cruel and wicked persons that were now imbruing their hands in his blood. And, Thirdly, The motive or argument urged to procure that mercy from his Father, for they know not what they do.
First, The mercy prayed for, that is, forgiveness; Father, forgive. Forgiveness is not only a mercy, a spiritual mercy, but one of the greatest mercies a soul can obtain from God, without which, whatever else we have from God, is no mercy to us. So great a mercy is forgiveness, that David calls him blessed, or rather admires the blessedness of him, “whose transgression is forgiven, whose sin is covered.” This mercy, this best of mercies, he requests for them, Father, forgive them.
Secondly, The persons for whom he requests forgiveness, are the same that with wicked hands crucified him. Their fact was the most horrid that ever was committed by men: they not only shed innocent blood, but the blood of God; the best of mercies is by him desired for the worst of sinners.
Thirdly The motive or argument urged to procure this mercy for them, is this for they know not what they do. As if he should say, Lord, what these poor creatures do, is not so much out of malice to me as the Son of God; but it is from their ignorance. Did they know who, and what I am, they would rather be nailed to the cross themselves, than do it. To the same purpose the apostle saith,
Doct. 1. That ignorance is the usual cause of enmity to Christ.
Doct. 2. That there is forgiveness with God for such as oppose
Christ through ignorance.
Doct. 3. That to forgive enemies, and beg forgiveness for them
is the true character and property of the Christian spirit.
These observations contain so much practical truth, that it would be worth our time to open and apply them distinctly,
Doct. 1. That ignorance is the usual cause of enmity to Christ.
“These things (saith the Lord) will they do, because they have “not known the Father, nor me,”
Three things must be inquired into, viz. what their ignorance of Christ was. Whence it was. And how it disposed them to such enmity against him.
First. What was their ignorance who crucified Christ? Ignorance is two-fold, simple, or respective. Simple ignorance is not supposable in these persons, for in many things they were a knowing people. But it was respective, particular ignorance,
But how could that be! Had they not heard at least of his miraculous works? Did they not see how his birth, life and death, squared with the prophecies, both in time, place, and manner? Whence should this their ignorance be when they saw, or at least might have seen, the scriptures fulfilled in him; and that he came among them in a time when they were big with expectations of the Messiah?
It is true, indeed, they knew the scriptures; and it cannot but be supposed the fame of his mighty works had reached their ears: But yet,
First, Though they had the scriptures among them, they misunderstood them; and did not rightly measure Christ by that right rule. You find,
Another mistake that blinded them about Christ, was from their conceit that Christ should not die, but live for ever,
Secondly, Another thing occasioning their mistake of Christ, was the outward meanness and despicableness of his condition. They expected a pompous Messiah, one that should come with state and glory, becoming the king of Israel. But when they saw him in the form of a servant, coming in poverty, not to be ministered unto, but to minister, they utterly rejected him: “We hid as it were our faces from him; he was despised and we esteemed him not,”
Thirdly, Add to this, their implicit faith in the learned rabbis and doctors, who utterly misled them in this matter, and greatly prejudiced them against Christ. “Lo, (said they) he speaketh boldly, and they say nothing to him. Do the rulers know indeed that this is the very Christ?” They pinned their faith upon the rulers sleeves, and suffered them to carry it whether they would. This was their ignorance, and these its causes.
Thirdly, Let us see, in the next place, how this disposed them to such enmity against Christ. And this it does three ways.
First, Ignorance disposes men to enmity and opposition to Christ, by removing those hindrances that would otherwise keep them from it, as checks and rebukes of conscience, by which they are restrained from evil; but conscience binding and reproving in the authority and virtue of the law of God, where that law is not known, there can be no reproofs; and therefore we truly say, That ignorance is virtually every sin.
Secondly, Ignorance enslaves and subjects the soul to the lusts of Satan; he is “the ruler of the darkness of this world,”
Thirdly, Nay, which is more, if a man be ignorant of Christ, his truths, or people, he will not only oppose, and persecute, but he will also do it conscientiously, i. e. he will look upon it as his duty so to do,
Inference 1. How falsely is the gospel charged as the cause of discord and trouble in the world. It is not light, but darkness, that makes men fierce and cruel: as light increases, so does peace,
Inf. 2. How dreadful is it to oppose Christ and his truth knowingly, and with open eyes? Christ pleads their ignorance as an argument to procure their pardon. Paul himself was once filled with rage and madness against Christ and his truths: it was well for him that he did it ignorantly: had he gone against his light and knowledge, there had been little hope of him,
Inf. 3. What an awful majesty sits upon the brow of holiness, that few dare to oppose it that see it! There are few or none so daringly wicked, to fight against it with open eyes;
Inf. 4. The enemies of Christ are objects of pity. Alas, they’re b1ind, and know not what they do. It is pity that any other affection than pity, should stir in our hearts towards them. Were their eyes but open, they would never do as they do: we should look upon them as the physician does upon his sick distempered patient. Did they but see with the same light you do, they would be as far from hating Christ, or his ways, as you are, Simul ac desinunt ignorere, desinunt odisse; as soon as they cease to be ignorant, they cerise to hate, saith Tertullian.
Inf. 5. How needful is it before we engage ourselves against any person or way, to be well satisfied and resolved that it is a wicked person or practice that we oppose? You see the world generally runs upon a mistake in this matter. O beware of doing you know not what! for though you do you know not what, Satan knows what he is doing by you: he blinds your eyes, and then sets you to work, knowing that if you should but see what you are doing, you would rather die than do it: you may now do you know not what but you may afterwards have time enough to reflect on, and lament what you have done: you may now do you know not what, and hereafter you may not know what to do. O beware what you now do!
Doct. 2. That there is forgiveness with God, for such as oppose
Christ out of ignorance.
If all manner of sin and blasphemy shall be forgiven to men, then this, as well as others,
I have two things here to do: First, To open the nature of the forgiveness, and show you what it is. Secondly, To evince the possibility of it, for such as, mistakingly, oppose Christ.
For the First, Forgiveness is God’s gracious discharge of a believing penitent sinner, from the guilt of all his sin, for Christ’s sake.
It is Gods discharge: there is indeed fraternal forgiveness, by which one man forgives another; so far as he is interested in the wrong,
It is gracious act to discharge. “I, even I, am he that blotteth out thy transgression for mine own name sake,”
it is a gracious discharge from the guilt of sin. Guilt is that which pardon properly deals with. Guilt is an obligation to punishment. Pardon is the dissolving that obligation. Guilt is a chain with which sinners are bound and fettered by the law. Pardon is that Aquafortis that eats it asunder, and makes the prisoner a free man. The pardoned soul is a discharged soul,
It is God’s discharge of a believing penitent sinner. Infidelity and impenitence, are not only sins in themselves, but such sins as bind fast all other sins upon the soul. “By him, all that believe are justified from all things,”
Lastly, It is for Christ’s sake we are discharged; he is the meritorious cause of our remission, “As God, for Christ’s sake, has forgiven you,”
This is a brief and true account of the nature of forgiveness.
Secondly, Now to evince the possibility of forgiveness, for such as ignorantly oppose Christ, let these things be weighed:
First, Why should any poor soul, that is now humbled for its enmity to Christ in the days of ignorance, question the possibility of forgiveness, when this effect does not exceed the power of the cause; nay, when there is more efficacy in the blood of Christ, the meritorious cause, than is in this effect of it? There is power enough in that blood, not only to pardon thy sins, but the sins of the whole world, were it actually applied,
Secondly, And as this sin exceeds not the power of the meritorious cause of forgiveness; so neither is it any where excluded from pardon, by any word of God. Nay, such is the extensiveness of the promise to believing penitents, that this case is manifestly included, and forgiveness tendered to thee in the promises,
Thirdly, And it is yet more
satisfactory; that God has already actually forgiven such sinners; and that which he has done, he may again do: yea, therefore he has done it to some, and those eminent for their enmity to Christ, that others may be encouraged to hope for the same mercy, when they also shall be, in the same manner, humbled for it. Take one famous instance of many; it is that of Paul in
Fourthly, Moreover, it is encouraging to consider, That when God had cut off others in the way of their sin, he has hitherto spared thee. What speaks this but a purpose of mercy to thy soul? Thou shouldest account the long-suffering of God thy salvation,
Inference 1. And is there forgiveness with God for such as have been enemies to Christ, his truths, and gospel? Then certainly there is pardon and mercy for the friends of God, who involuntarily fall into sin, by the surprisals of temptation, and are broken for it, as ingenuous children for offending a good Father. Can any doubt, if God have pardon for such enemies, he has none for children? If he have forgiveness for such as shed the blood of Christ with wicked hands, has he not much more mercy and forgiveness for such as love Christ, and are more afflicted for their sin against him, than all other troubles they have in the word? Doubt it not, but he who receives enemies into his bosom, will much more receive and embrace children, though offending ones.
How pensive do the dear children of God sometimes sit, after their lapse into sin? Will God ever pardon this? will he be reconciled again? May I hope his face shall be to me, as in former times? Pensive soul! if thou didst but know the largeness, tenderness, freeness of that grace, which yearns over enemies, and has given forth thousands, and ten thousands of pardons to the worst of sinners, thou wouldst not sink at that rate.
Inf. 2. Is there pardon with God for enemies? How inexcusable then are all they that persist and perish in their enmity to Christ! sure their destruction is of themselves. Mercy is offered to them, if they will receive it,
This lays the blood of every man that perishes in his enmity to Christ, at his own door; and vindicates the righteousness of God, in the severest strokes of wrath upon them: This also will be a cutting thought to their hearts eternally: I might once have had pardon, and I refused it: the gospel trumpet sounded a parley: fair and gracious terms were offered, but I rejected them.
Is there mercy with God and forgiveness, even for his worst enemies, upon their submission; How unlike to God then are all implacable spirits! Some there are that cannot bring their hearts to forgive an enemy; “to whom revenge is sweeter than life.”
Doct. 53 That to forgive enemies, and beg forgiveness for them,
is the true character and property of the Christian spirit.
Thus did Christ: “Father forgive them.” And thus did Stephen, in imitation of Christ,
Here I shall first open the nature of this duty, and show you what a forgiving spirit is; and then the excellency of it, how well it becomes all that call themselves Christians.
First, Let us enquire what this Christian forgiveness is. And that the nature of it may the better appear, I shall show you both what it is not, and what it is.
First, It consists not in a Stoical insensibility of wrongs and injuries. God has not made men as insensible, stupid blocks, that have no sense or feeling of what is done to them. Nor has he made a law inconsistent with their very natures that are to be governed by it: but allows us a tender sense of natural evils, though he will not allow us to revenge them by moral evils: nay, the more deep and tender our resentments of wrongs and injuries are, the more excellent is our forgiveness of them; so that a forgiving spirit does not exclude sense of injuries, but the sense of injuries graces the forgiveness of them.
Secondly, Christian forgiveness is not a politic concealment of our wrath and revenge, because it will be a reproach to discover it; or, because we want opportunity to vent it. This is carnal policy, not Christian meekness. So far from being the mark of a gracious spirit, that it is apparently the sign of a vile nature. It is not Christianity to repose, but depose injuries.
Thirdly, Nor is it that moral virtue for which we are beholden to an easier and better nature, and the help of moral rules and documents. There are certain virtues attainable without the change of nature, which they call homilitical virtues, because they greatly adorn and beautify nature; such as temperance, patience, justice, &c. These are of singular use to conserve peace and order in the world: and without them, (as one aptly speaks) the world would soon break up, and its civil societies disband. But yet, though these are the ornaments of nature, they do not argue the change of nature. All graces, in the exercises of them, involve a respect to God: And for the being of them, they are not by natural acquisition, but supernatural infusion.
Fourthly, and lastly, Christian forgiveness is not an injurious giving up of our rights and properties to the lust of everyone that has a mind to invade them. No; these we may lawfully defend and preserve, and are bound so to do; though, if we cannot defend them legally, we must not avenge our wrongs unchristianly: This is not Christian forgiveness. But, then positively,
It is a Christian lenity, or gentleness of mind, not retaining, but freely passing by the injuries done to us, in obedience to the command of God.
It is a levity, or gentleness of mind. The grace of God demulces the angry stomach; calms the tumultuous passions; new- moulds our sour spirits, and makes them benign, gentle and easy to be entreated;
This gracious levity inclines the Christian to pass by injuries; so to pass them by, as neither to retain then revengefully in the mind, or requite them when we have opportunity with the hand: Yea, and that freely, not by constraint, because we cannot avenge ourselves, but willingly. We abhor to do it when we can. So that as a carnal heart thinks revenge its glory, the gracious heart is content that forgiveness should be his glory. I will be even with him, saith
nature: I will be above him, saith grace: it is his glory to pass over transgression,
And this it does in obedience to the command of God: Their own nature inclines them another way. “The spirit that is in us lusteth to envy; but he giveth more grace,”
Secondly, And that this is excellent, and singularly becoming the profession of Christ, is evident; inasmuch as,
This speaks your religion excellent, that can mould your hearts into that heavenly frame, to which they are so averse, yea, contrarily disposed by nature. It is the glory of Pagan morality, that it can abscondere vitia, hide and cover men’s lusts and passions. But the glory of Christianity lies in this, that it can abscindere vitia, not hide, but destroy, and really mortify the lusts of nature. Would Christians but live up to the excellent principles of their religion, Christianity shall be no more out-vied by heathenish morality. The greatest Christian shall be no more challenged to imitate Socrates, if he can. We shall utterly spoil that proud boast, “that the faith of Christians is out-done by the infidelity of Heathens.” Christians yield not to-day to Heathens! Let all the world see the true greatness, heavenliness, and excellency of our represented pattern; and by true mortification of your corrupt natures, enforce an acknowledgement from the world, that a greater than Socrates is here. He that is really a meek, humble, patient, heavenly Christian, wins this glory to his religion, that it can do more than all other principles and rules in the world. In nothing were the most accomplished Heathens more defective than this forgiving of injuries: It was a thing they could not understand, or, if they did, could never bring their hearts to it; witness that rule of their great Tally: “It is the first office of justice, (saith he), to hurt no man, except first provoked by an injury.” The addition of that exception spoiled his excellent rule.
But now Christianity teaches, and some Christians have attained it, to receive evil, and return good,
This makes a man sit sure in the consciences of others, who, with Saul, must acknowledge, when they see themselves so outdone, “Thou art more righteous than I,”
This impresses and stamps the very image of God upon the creature, and makes us like our heavenly Father, who does good to his enemies, and sends down showers of outward blessings upon them, that pour out floods of wickedness daily to provoke him,
Inference 1. Hence we clearly infer, That the Christian religion, exalted in its power, is the neatest friend to the peace and tranquillity of states and kingdoms. Nothing is more opposite to the true Christian spirit, than implacable fierceness, strife, revenge, tumults and uproars. It teaches men to do good and receive evil: to receive evil, and return good. “The wisdom that is from above, is first pure, then peaceable, gentle, and easy to be intreated; full of
mercy and good fruits; without partiality, and without hypocrisy; and the fruit of righteousness is sown in peace of them that make peace,”
The church is a dove for meekness,
The rule by which they are to walk, is, “If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath; for it is written, Vengeance is mine, I will repay it, saith the Lord,”
Inf. 2. How dangerous a thing is it to abuse and wrong meek and forgiving Christians? Their patience and easiness to forgive often invites injury, and encourages vile spirits to insult and trample upon them: but if men would seriously consider it, there is nothing in the world should more scare and affright them from such practices than this. You may abuse and wrong them, they must not avenge themselves, nor repay evil for evil: true, but because they do not, the Lord will; even the Lord to whom they commit the matter; and he will do it to purpose, except ye repent.
“Be patient therefore, brethren, unto the coming of the Lord,”
Inf. 3. Lastly, Let us all imitate our pattern Christ, and labour for meek forgiving spirits. I shall only propose two inducements to it: the honour of Christ, and your own peace: two dear things indeed to a Christian. His glory is more than your life, and all that you enjoy in this world. O do not expose it to the scorn and derision of his enemies. Let them not say, How is Christ a lamb, when his followers are lions? How is the church a dove, that smites and scratches like a bird of prey? Consult also the quiet of your own spirits. What is life worth, without the comfort of life? what comfort can you have in all that you do possess in the world, as long as you have not the possession of your own souls? If your spirits be full of tumult and revenge, the spirit of Christ will grow a stranger to you: that dove delights in clean and quiet breasts. O then imitate Christ in this excellency also!
Then saith he to the disciple, Behold thy mother!
We now pass to the consideration of the second memorable and instructive word of our Lord Jesus Christ upon the cross, contained in this scripture. Wherein he has left us an excellent pattern for the discharge of our relative duties. It may be well said, the gospel makes the best husbands and wives, the best parents and children, the best masters and servants in the world; seeing it furnishes them with the most excellent precepts, and proposes the best patterns. Here we have the pattern of Jesus Christ presented to all gracious children for their imitation, teaching them how to acquit themselves towards their parents, according to the laws of nature and grace. Christ was not only subject and obedient to his parents whilst he lived, but manifested his tender care even whilst he hanged in the torments of death upon the cross. “Then saith he to the disciple, Behold thy mother.”
The words contain an affectionate recommendation of his distressed mother to the care of a dear disciple, a bosom friend; wherein let us consider the design, manner, and season of this recommendation.
First, The design and end of it, which, doubtless, was to manifest his tender respect and care for his mother, who was now in a most distressed comfortless state. For now was Simeon’s prophecy
Secondly, The manner of his recommending her, is both affectionate and mutual. It was very affectionate and moving, Behold, thy mother, q. d. John, I am now dying, leaving all human society and relations, and entering into a new state, where neither the duties of natural relations are exercised, nor the pleasures and comforts of them enjoyed. It is a state of dominion over angels and men, not of subjection and obedience; this I now leave to thee. Upon thee do I devolve both the honour and duty of being in my stead and room to her, as to all dear and tender care over her.
John, “Behold thy mother;” and as it is affectionate, so it is mutual, ver. 26. And to his mother he said, “Woman, behold thy son;” not mother, but woman, intimating not only the change of state and conditions with him, but also the request he was making for her to the disciple with whom she was to live, as a mother with a son.
And all this he designs as a pattern to others.
Thirdly, The season or time when his care for his mother so eminently manifested itself, was when his departure was at hand, and he could no longer be a comfort to her, by his bodily presence; yea, his love and care then manifested themselves, when he was full of anguish to the very brim, both in his soul and body; Yet all this makes him not in the least unmindful of so dear a relation. Hence the doctrinal note is,
Doct. That Christ’s tender care of his mother, even in the time
of his greatest distress; is an excellent pattern for all
gracious children to the end of the world.
“There are three great foundations, or bonds of relations, on which all family government depends.” Husbands and wives, parents and children, masters and servants. The Lord has planted in the souls of men, affections suitable to these relations, and to his people he has given grace to regulate those affections, appointed duties to exercise those graces, and seasons to discharge those duties. So that, as in the motion of a wheel every spoke takes its turn, and bears its stress; in like manner, in the whole round of a Christian’s conversation, every affection, grace, and duty, at one season or other, comes to be exercised.
But yet grace has not so far prevailed in the sanctification of any man’s affections, but that there will be excesses or defects in the exercise of them towards our relations; yea, and in this the most eminent saints have been eminently defective. But the pattern I set before you this day, is a perfect pattern. As the church finds him the best of husbands, so to his parents he was the best of sons; “and being the best, and most perfect, is therefore the rule and measure of all others.” Christ knew how those corruptions we draw from our parents are returned in their bitter fruits upon them again, to the wounding of their very hearts; and therefore it pleased him to commend obedience and love to parents, in his own example to us.
It was anciently a proverb among the heathen, in sole Sparta, expedite senescere. It is good to be an old man, or women, only in Sparta. The ground of it was the strict laws that were among the Spartans, to punish the rebellions and disobedience of children to their aged parents. And shall it not be good to be an old father and mother in England, where the gospel of Christ is preached, and such an argument as this now set before you urge; an argument which the Heathen world was never acquainted with? Shall parents here be forced to complain with the eagle in the fable, that they are smitten to the heart, by an arrow winged with their own feathers? Or, as a tree cleft in pieces by the wedges that were made of its own body? God forbid.
To prevent such sad occasions of complaints as these, I desire all that sustain the relation of children, into whose hands providence shall cast this discourse, seriously to ponder this example of Christ, proposed for their imitation in this point. Wherein we shall first consider what duties belong to the relation of children: secondly, how Christ’s example enforces those duties, and then suitably apply it.
First, Let us examine what duties pertain to the relation of children, and they are as truly, as commonly branched out into the following particulars.
First, Fear and reverence are due from children to their parents, by the express command of God,
Secondly, Dear and tender love is due from children to their parents: and to show how strong and dear that love ought to be, it is joined with the love you have for your own lives; as it appears in that injunction, to deny both for Christ’s sake,
Thirdly, Obedience to their commands is due to them, by the Lord’s strict and special command,
Yield yourselves, therefore, cheerfully to obey all that which they lawfully enjoin, and take heed of that black character fixed on the Heathens who know not God, be not found upon you, “disobedience to parents,”
Fourthly, Submission to their discipline and rebukes, is also your duty,
And for the manner in which they rebuke and chasten, it is with grief in their hearts, and tears in their eyes. Alas! it is no delight to them to cross, vex, or afflict you. Were it not mere conscience of their duty to God, and tender love to your souls, they would neither chide nor smite: and when they do, how do they afflict themselves in afflicting you! When their faces are full of anger, their bowels are full of compassion for you; and you have no more reason to blame them for what they do, than if they cry out and violently snatch at you, when they see you ready to fall from the top of a rock.
Fifthly, faithfulness to all their interests is due so them, by the natural and positive law of God. What in you lies, you are bound to promote, not to waste and scatter their substance: to assist, not to defraud them. Whoso robbeth his father or mother, and saith, it is no transgression, the same is a companion of a destroyer,
Sixthly, And more especially, requital of all that love, care, and pains they have been at for you, is your duty so far as God enables you, and those things are requitable,
It is a saying frequent among the Jews, “A child should rather labour at the mill than suffer his parents to want.” And to the same sense is that other saying, “Your parents must be supplied by you if you have it; if not, you ought to beg for them, rather than see them perish.” It was both the comfort and honour of Joseph, that God made him an instrument of so much succour and comfort to his aged father and distressed family,
Secondly, You have had a brief account of the duties of this relation; next, let us consider how Christ’s example, who was so subject to them in his life,
First, Christ’s example in this has the force and power of a law, yea, a law of love, or a law lovingly constraining you to an imitation of him. If Christ himself will be your pattern, if God will be pleased to take relations like yours, and go before you in the discharge of relative duties; Oh, how much are you obliged to imitate him, and tread in all his footsteps! This was by him intended as a precedent, or pattern, to facilitate and direct your duties.
Secondly, He will come to take an account how you have answered the pattern of obedience, and tender care he set before you in the days of his flesh. What wilt the disobedient plead in that day? He that heard the groans of an afflicted father or mother, will now come to reckon with the disobedient child for them; and, the glorious example of Christ’s own obedience to, anti tenderness of his relations, will, in that day, condemn and aggravate, silence and shame such wretched children as shall stands guilty before his bar.
Inference 1. Has Jesus Christ given such a famous pattern of obedience and tenderness to parents? Then there can be nothing of Christ in stubborn, rebellious, and careless children, that regard not the good or comfort of their parents. The children of disobedience cannot be the children of God. If providence directs this to the hands of any that are so, my heart’s desire and prayer for them is, that the Lord would search their souls by it, and discover their evils to them, whilst they shall read the following queries.
First Query, Have you not been guilty of slighting your parents by irreverent words or carriages; the old man or woman? To such I commend the consideration of that scripture,
It may be you are vigorous and young, they decayed and wrinkled with ages: but, saith the Holy Ghost, “Despise not thy mother when she is old,”
Second Query, Have you not been disobedient to the commands of parents? a son of Belial is a son of wrath, if God give not repentance to life. Is not this the black brand set upon the Heathens,
Third Query, Have you not risen up rebelliously against, and hated your parents for chastening your bodies, to save your souls from hell? Some children (saith one) will not take that from a parent, which beasts, yea, and savage beasts too, bears and lions, will take from their keepers. What is this but to resist an ordinance of God for your good? and, in rebelling against them, to rebel against the Lord? Well, if they do not, God will take the rod into his own hand, and him you shall not resist.
Fourth Query, Have you not been unjust to your parents, ant defrauded them? first, help to make them poor, and then despise them because they are poor. O horrid wickedness! What a complicated evil is this! Thou art, in the language of the scripture, a companion with destroyers,
Fifth Query, Are you not, or have you not been ungrateful to parents? Leaving then to shift for themselves, in those straits you have helped to bring them into. O consider it, children, this is an evil which God will surely avenge, except ye repent. that! to be hardened against thine own flesh; to be cruel to thine own parents, that with so much tenderness fed thee, when else thou had perished! I remember Luther gives us a story of one, (and oh that it might be a warning to all that hear it), who had made over all that he had to his son, reserving only a maintenance for himself; at last his son despised him, and grudged him the very meat he eat; and one day the father coming in, when the son and his wife were at dinner upon a goose, they shuffled the meat under the table; but see the remarkable vengeance of God upon this ungracious, unnatural son: the goose was turned into a monstrous toad, which seized upon this vile wretch, and killed him. If any one of you be guilty of these evils, to humble you for them, and reclaim you from them, I desire these six considerations may be laid to heart.
First, That the effects of your obedience, or disobedience will stick upon you and yours to many generations. If you be obedient children in the Lord, both you and yours may reap the fruits of that your obedience, in multitudes of sweet mercies, for many generations. So runs the promise,
Secondly, Though other sins do, this sin seldom escapes exemplary punishment, even in this world. Our English history tells us of a yeoman in Leicestershire, who had made over all he had to his son, to prefer him in marriage, reserving only a bare maintenance at his son’s table: afterward, upon some discontent, the son bid his father get out of his house. The next day Mr. Goodman, the minister of the parish, meeting the young man walking about his ground, asked him, How he did? He answered, very well; but before the minister was gone far from him, his bowels fell out, which he carried in his hands, got to his house, sent for Mr. Goodman, bitterly bewailed his sin against his father, and so died. And Dr. Taylor, in his great exemplar, tells us of another, that, upon discontent with his father, wished the house might be on fire, if ever he came any more into his father’s house: afterwards, coming, in, it was fired indeed, and this wicked son only consumed. I could multiply instances of this nature, (for indeed that righteous judgement of God has multiplied them,) but this only for a taste.
Thirdly, Heathens will rise up in judgement against you, and condemn you. They never had such precepts nor precedents as you, and yet some of the better natured Heathens would rather chosen death, than to do as you do. You remember the story of Croesus’ dumb son, whose dear affections could make him speak when he saw Croesus in danger; though he never spake before, yet then he could cry out, “O do not kill my father!” But what speak I of Heathens! the stork in the heavens, yea, the beasts of the earth, will condemn the disobedience of children.
Fourthly, These are sins inconsistent with the true fear of God, in whomsoever they are found. That a man is indeed, which he is in his family, and among his relations. He that is a bad child can never be a good Christian. Either bring testimonies of your godliness from your relations, or it may be well suspected to be no better than counterfeit. Never talk of your obedience to God, whilst your disobedience to the just commands of your parents gives you the lie.
Fifthly, A parting time is coming when death will break up the family, and when that time comes, oh! how bitter will the remembrance of these things be! when you shall see a father or a mother lying by the wall, what a cut will it be to remember your miscarriages and evils! They are gone out of your reach, you cannot now, if you would, give them any satisfaction for what you have done against them; but, oh, how bitter will the remembrance of these things be at such a time! Surely, this will be more unsupportable to you than their death, if the Lord open your eyes, and give you repentance; and if not, then,
Sixthly, What a terrible thing will it be, to have a father or mother come in as witnesses against you at Christ’s bar? As well as they loved you, and as dear as you were to them in this world, they must give evidence against you then. Now, what a fearful thing is it for you but to imagine your parents to come before the Lord, and say, Lord, I have given this child many hundred reproofs for sin; I have counselled, persuaded, and used all means to reclaim him, but in vain; he was a child of disobedience, nothing could work upon him: what think you of this?
Inf. 2. Have you such a pattern of obedience, and tender love to parents? Then, children, imitate your pattern, as it becomes Christians, and take Christ for your example. Whatsoever your parents be, see that you carry it towards them becoming such as profess Christ
First, If your parents be godly, O beware of grieving them by any unbecoming carriage. Art thou a Christian indeed? thou wilt then reckon thyself obliged in a double bond, both of grace and nature, to them: O what a mercy would some children esteem it, if they had parents fearing the Lord, as you have!
Secondly, If they be carnal, walk circumspectly, in the most precise and punctual discharge of your duties, for how knowest thou, O child, but hereby thou mayest win thy parents? Wouldst thou but humbly, and seriously entreat, and persuade them to mind the ways of holiness, speaking to them at fit seasons, with all imaginable humility and reverence, insinuating your advice to duties, or trouble for their evils, rather by relating some pertinent history, or
proposing some excellent example, leaving, their own conscience to draw the conclusion, and make application, than to do it yourselves; it is possible they may ponder your words in their hearts, as Mary did Christ’s,
Inf. 3. To conclude, Let those that have such children as fear the Lord, and endeavour to imitate Christ in those duties, account them a singular treasure and heritage from the Lord, and give them all due encouragement to their duties.
How many have no children at all, but are as a dry tree! and how many have such as are worse than none? The very reproach and heart breaking of their parents, that bring down their hoary heads with sorrow to the grave.
If God have given you the blessing of godly children, you can never be sufficiently sensible of, or thankful for such a favour. O that ever God should honour you to bring forth children for heaven! what a comfort must this be to you, whatever other troubles you meet with abroad, when you come home among godly relations, that are careful to sweeten your own family to you by their obedience! especially, what a comfort is it, when you come to die, that you leave them within the covenant, entitled to Christ, and so need not be anxious how it shall be with them when you are gone? Take heed of discouraging or damping such children from whom so much glory is like to rise to God, and so much comfort to yourselves. Thus let Christ’s pattern be improved, who went before you in such eminent holiness, in all his relations, and left you an example that you should follow his steps.
And Jesus said unto him, Verily I say unto thee, Today shalt thou be with me in paradise.
In this scripture you have the third excellent saying of Christ upon the cross, expressing the riches of free grace to the penitent thief; a man that had spent his life in wickedness, and for his wickedness was now to lose his life. His practice had been vile and profane, but now his heart was broken for it; he proves a convert, yea, the first fruits of the blood of the cross. In the former verse he manifests his faith, “Lord, remember me, when thou comest into thy kingdom. In this Christ manifests his pardon and gracious acceptance of him; “Verily I say unto thee, to-day shalt thou be with me in paradise.” In which promise are considerable, the matter of it, the person to whom it is made, the time set for its performance, and the confirmation of it for his full satisfaction.
First, The matter or substance of the promise made by Christ, viz. That he shall be with him in paradise. By paradise he means heaven itself, which is here shadowed to us by a place of delight and pleasure. This is the receptacle of gracious souls, when separated from their bodies. And that paradise signifies heaven itself, and not a third place, as some of the fathers fondly imagine, is evident from
Secondly, The person to whom Christ makes this excellent and glorious promise: it was to one that had lived lewdly and profanely; a very vile and wretched man, in all the former part of his time, and, for his wickedness, now justly under condemnation; yea, to one that had reviled Christ, after that sentence was executed on him. However, now at last the Lord gave him a penitent believing heart. Now, almost at the last gasp, he is soundly, in an extraordinary way converted; and, being converted, he owns and professes Christ amidst all the shame and reproach of his death; vindicates his innocence, and humbly supplicates for mercy; “Lord, remember me when thou comest into thy kingdom.”
Thirdly, The set time for the performance of this gracious promise: Today, this very day, shalt thou be with me in glory: Not after the resurrection, but immediately from the time of thy dissolution, thou shalt enjoy blessedness. And here I cannot but detect the cheat of those that deny an immediate state of glory to believers after death; who, (to the end this scripture might not stand in full opposition to their, as uncomfortable, as unsound opinion), loose the whole frame of it, by drawing one pin, yea, by transposing but a comma, putting it at the word day, which should be at the word thee; and so reading it thus, “Verily I say unto thee to-day,” referring the word “day” to the time that Christ made the promise, and not to the time of its performance. But if such a liberty as this be yielded, what may not men make the scriptures speak? There can be no doubt, but Christ, in this expression, fixes the time for his happiness; “To-day thou shalt be with me.
Fourthly, and lastly, You have here the confirmation and seal of this most comfortable promise to him, with Christ’s solemn asseveration; “Verily I say unto thee.” Higher security cannot be given. I that am able to perform what I promise, and have not out promised myself; for heaven and the glory thereof, are mine: I that am faithful and true to my promises, and have never forfeited my credit with any; I say it, I solemnly confirm it; “Verily I say unto thee, to-day thou shalt be with me in paradise.” Hence we have three plain obvious truths, for our instruction and consolation.
Doct. 1. That there is a future eternal state, into which souls
pass at death.
Doct. 2. That all believers are, at their death, immediately
received into a state of glory and eternal happiness.
Doct. 3. That God may, though he seldom does, prepare men for
this glory, immediately before their dissolution by death.
These are the useful truths resulting from this remarkable word of Christ to the penitent thief. We will consider and improve them in the order proposed.
Doct. 1. That there is a future eternal state, into which souls
pass at death.
This is a principal foundation-stone to the hopes and happiness of souls. And seeing our hopes must needs be as their foundation and ground work is, I shall briefly establish this truth by these five arguments. The being of a God evinces it. The scriptures of truth plainly reveal it. The consciences of all men have presentiments of it. The incarnation and death of Christ is but a vanity without it; and the immortality of human souls plainly discovers it.
Arg. 1. The being of a God undeniably evinces a future state for human souls after this life. For, if there be a God who rules the world which he has made, he must rule it by rewards and punishments, equally and righteously distributed to good and bad; putting a difference betwixt the obedient and disobedient. the righteous and the wicked. To make a species of creatures capable of a moral government, and not to rule them at all, is to make them in vain, and is inconsistent with his glory, which is the last end of all things. To rule them, but not suitably to their natures, consists not with that infinite wisdom from which their beings proceeded, and by which their workings are ruled and ordered. To rule them, in a way suitably to their natures, viz. by rewards and punishments, mid not to perform, or execute them at all, is utterly incongruous with the veracity and truth of him that cannot lie: this were to impose the greatest cheat in the world upon men, and can never proceed from the holy and true God. So then, as he has made a rational sort of creatures, capable of moral government by rewards and punishments; so he rules them in that way which is suitable to their natures, promising “it shall be well with the righteous, and ill with the wicked.” These promises and threatening can be no cheat, merely intended to scare and fright, where there is no danger, or encourage where there is no real benefit; but what he promises, or threatens, must be accomplished, and every word of God take place and be fulfilled. But it is evident that no such distinction is made by the providence of God (at least ordinarily and generally) in this life; but all things coins alike to all; and as with the righteous, so with the wicked. Yea, here it goes ill with them that fear God; they are oppressed; they receive their evil things, and wicked men their good; therefore we conclude, the righteous Judge of the whole earth, will, in another world, recompense to every one according as his work shall be.
Arg. 2. Secondly, And as the very being of God evinces it, so the scriptures of truth plainly reveal it. These scriptures are the pandect, or system of the laws, for the government of man; which the wise and holy Ruler of the world has enacted and ordained for that purpose. And in them we find promises made to the righteous, of a full reward for all their obedience, patience, and sufferings in the next life or world to come; and threatening, made against the
wicked, of eternal wrath and anguish, as the just recommence of their sin in hell for ever,
Arg. 3. Thirdly, As the scriptures reveal it, so the consciences of all men have borne presentiments of it. Where is the man whose conscience never felt any impressions of hope, or fear, from a future world? If it is said, these may be but the effects and force of discourse, or education; we have read such things in the scriptures, or have heard it by preachers; and so raise up to ourselves hopes and fears about it. I demand, how the consciences of the Heathens,
who have neither scriptures nor preachers, came to be impressed with these things? Does not the apostle tell us,
Arg. 4. Fourthly, The incarnation and death of Christ, are but vanity without it. What did he propose to himself, or what benefit have we by his coming, if there be no such future state? Did he take our nature, and suffer such terrible things in it for nothing! If you say, Christians have much comfort from it in this life: I answer, the comforts they have are raised by faith and expectation of the happiness to be enjoyed, as the purchase of his blood, in heaven.
And if there be no such heaven to which they are appointed, no hell from which they are redeemed, they do but comfort themselves with a fable, and bless themselves with a thing of nought: their comfort is no greater than the comfort of a beggar, that dreams he is a king, and when he awakes, finds himself a beggar still. Surely the ends of Christ’s death were to deliver us from the wrath to come,
Arg. 5. Fifthly and lastly, The immortality of human souls, puts it beyond all doubt. The soul of man, vastly differs from that of a beast, which is but a material form, and so wholly depending on, that it must need perish with matter. But it is not so with ours: Ours are reasonable spirits, that can live and act in a separated state from the body,
Inference 1. Is there an eternal state, into which souls pass after this life? How precious then is present time, upon the improvement whereof that state depends. O what a huge weight has God hanged upon a small wire! God has set us here in a state of trial: “According as we improve these few hours, so will it fare with us to all eternity.” Every day, every hour, nay, every moment of your present time has an influence into your eternity. Do you believe this? What! and yet squander away precious time so carelessly, so vainly! How do these things consist? When Seneca heard one promise to spend a week with a friend that invited him, to recreate himself with him; he told him, he admired he should make such a rash promise! What (said he) cast away so considerable a part of your life? How can you do it? Surely, our prodigality in the expense of time, argues we have but little sense of great eternity.
Inference 2. How rational are all the difficulties, and severities of religion, which serve to promote and secure a future eternal happiness? So vast is the disproportion betwixt time and eternity, things seen, and not seen as yet, the present vanishing, and future permanent state, that he can never be justly reputed a wise man, that will not let go the best enjoyment he has on earth, if it stand in the way of his eternal happiness. Nor can that man ever escape
the just censure of notorious folly, who, for the gratifying of his appetite and present accommodation of his flesh, lets go an eternal glory in heaven. Darius repented heartily that he lost a kingdom for a draught of water; O, said he, “for how short a pleasure have I sold a kingdom!” It was Moses’ choice, and his choice argued his wisdom, he chose rather “to suffer afflictions with the people of God, than to enjoy the pleasures of sin, which are but for a season,”
Inf. 3. If there certainly be such an eternal state into which souls pass immediately after death; How great a change then does death make upon every man and upon every man and woman? O what a serious thing is it to die! It is your passage out of the swift river of time, into the boundless and bottomless ocean of eternity. You that now converse with sensible objects, with men and women like yourselves, enter then into the world of spirits. You that now see the continual revolutions of days and nights, passing away one after another, will then be fixed in a perpetual NOW. O what a serious thing is death! You throw a cast for eternity when you die. If you were to cast a die for your natural life, O! how would your hand shake with fear, how it would fall! But what is that to this?
The souls of men are, as it were, asleep now in their bodies; at death they awake, and find themselves in the world of realities. Let this teach you, both how to carry yourselves towards dying persons when you visit them; and to make every day some provision for that hour yourselves. Be serious, be plain, be faithful with others that are stepping into eternity; be so with your own souls every day. O remember what a long word, what an amazing thing eternity is! especially considering,
Doct. 2. That all believers are, at their death, immediately
received into a state of glory and eternal happiness.
This day shalt thou be with me.
This the Atheist denies: He thinks he shall die, and therefore resolves to live as the beasts that perish. Beryllus, and some others after him, taught, that there was indeed a future state of happiness and misery for souls, but that they pass not into it immediately upon death and separation from the body, but shall sleep till the resurrection, and then awake and enter into it. But is not that soul asleep, or worse, that dreams of a sleeping soul till the
resurrection? Are souls so wounded and prejudiced by their separation from the body, that they cannot subsist or act separate from it? Or have they found any such conceit in the scriptures? Not at all. The scriptures take notice of no such interval; but plainly enough denies it,
To confirm this dream, they urge,
But let us weigh these four things more particularly, for our full satisfaction in this point.
Arg. 1. First, Why should the happiness of believers be deferred, since they are immediately capable of enjoying it, as soon as separated from the body? Alas, the soul is so far from being assisted by the body (as it is now) for the enjoyment of God; that it is either clogged or hindered by it: So speaks the apostle,
Arg. 2. Secondly, Why should the happiness and glory of the soul be deferred, unless God had some farther preparative work to do upon it, before it be fit to be admitted into glory? But surely, here is no such work wrought upon it after its separation by death: all that is done of that kind, is done here. When the compositum is dissolved, all means, duties, and ordinances are ceased. The working day is then ended, and night comes, when no man can work,
Arg. 3. Thirdly, Again, Why should our salvation slumber, when the damnation of the wicked does not slumber? God defers not their misery; and surely he will not defer our glory. If he be quick with his enemies, he will not be slow and dilatory with his friends. It cannot be imagined, but he is as much inclined to acts of favour to his children, as to acts of justice to his enemies; these are presently damned, Jude, ver. 7.
Arg. 4. Fourthly, and lastly, How do such delays consist with Christ’s ardent desires to have his people with him where he is, and with the vehement longings of their souls to be with Christ? You may see those reflected flames of love and desire of mutual enjoyment betwixt the bridegroom and his spouse in
Inference 1. Are believers immediately with God after their dissolution? Then how surprisingly glorious will heaven be to believers! Not that they are in it before they think of it, or are fitted for it; no, they have spent many thoughts upon it before, and been long preparing for it; but the suddenness and greatness of the change is amazing to our thoughts. For a soul to be now here in the body, conversing with men, living among sensible objects, and within a few moments to be with the Lord; this hour on earth, the next in the third heaven; now viewing this world, and anon standing among an innumerable company of angels, and the spirits of the just made perfect: O what a change is this! What! but wink, and see God! Commend thy soul to Christ, and be transferred in the arms of angels into the invisible world, the world of spirits! To live as angels of God? To live without eating, drinking. sleeping! To be lifted up from a bed of sickness to a throne of glory! To leave a sinful, troublesome world, a sick and pained body, and be in a moment perfectly cured, and feel thyself perfectly well, and free from all troubles and distempers! You cannot think what this will be! Who can tell what sights, what apprehensions, what thoughts, what frames believing souls have, before the bodies they left are removed from the eyes of their dear surviving friends!
Inf. 2. Are believers immediately with God after their dissolution? Where then shall the unbelievers be, and in what state will they find themselves immediately after death has closed their eyes? Ah! what will the case of them be that go the other way?
To be plucked out of house and body, from among friends and comforts, and thrust into endless miseries, into the dark vault of hell, never to see the light of this world any more; never to see a comfortable sight; never to hear a joyful sound; never to know the meaning of rest, peace, or delight any more. O what a change is here! To exchange the smiles and honours of men, for the frowns and fury of God; to be clothed with flames, and drink the pure unmixed wrath of God, who were but a few days since clothed in silks, and filled with the sweet of the creature! How is the state of things altered with them! It was the lamentable cry of poor Adrian, when he felt death approaching: “O my poor wandering soul! alas! whither art thou going! Where must thou lodge this night! Thou shalt never jest more, never be merry more!”
Your term in your houses and bodies is out, and there is another habitation provided for you; but it is a dismal one! When a saint dies, heaven above is as it were moved to receive and entertain him; at his coming, he is received into everlasting habitations, into the inheritance of the saints in light. When an unbeliever dies, we may say of him alluding to
Inf. 3. How little cause have they to fear death, who shall be with God so soon after their death? Some there are that tremble at the thoughts of death; that cannot endure to hear its name mentioned; they would rather stoop to any misery here, yea, to any sin, than die, because they are afraid of the exchange. But you that are interested in Christ, need not do so; you can lose nothing by the exchange: the words Death, Grave, and Eternity, should have another kind of sound in your ears, and make contrary impressions upon your hearts. If your earthly tabernacles cast you out, you shall not be found naked; you have “a building of God, a house not made with hands, eternal in the heavens;” and it is but a step out of this into that. O what fair, sweet, and lovely thoughts should you have of that great and last change! But what speak I of your fearlessness of death? Your duty lies much higher than that far.
Inf. 3. If believers are immediately with God, after their dissolution, then it is their duty to long for that dissolution, and cast many a longing look towards their graves. So did Paul, I desire to be dissolved, and to be with Christ, which is far better. The advantages of this exchange are unspeakable: You have gold for brass; wine for water; substance for shadow: solid glory for very vanity. Oh! if the dust of this earth were but once blown out of your eyes, that you might see the divine glory, how weary would you be to live? How willing to die; But then be sure your title be sound and good: leave not so great a concernment to the last; for, though it is confessed, God may do that in an hour, that never was done all your days, yet it is not common; which brings to our third and last observation.
Doct. 3. That God may, though he seldom does, prepare men for
glory immediately before their dissolution by death.
There is one parable, and no more, that speaks of some that were called at the last hour,
But surely this is no encouragement to neglect the present seasons of mercy, because God may show mercy hereafter; or to neglect the ordinary, because God sometimes manifests his grace in ways extraordinary. Many, I know, have hardened themselves in ways of sin, by this example of mercy. But what God did at this time, for this man, cannot be expected to be done ordinarily for us, and the reasons thereof are:
Reason 1. First, Because God has vouchsafed us the ordinary and standing means of grace, which this sinner had not; and therefore we cannot expect such extraordinary and unusual conversion as he had. This poor creature never heard in all likelihood, one sermon preached by Christ, or any of his apostles: He lived the life of a highwayman, and concerned not himself about religion. But we have Christ preached freely, and constantly in our assemblies: We have line upon line, precept upon precept: and when God affords the ordinary preaching of the gospel, he does not use to work wonders. When Israel was in the wilderness, then God gave them bread from heaven, and clave the rocks to give them drink; but when they came to Canaan, where they had the ordinary means of subsistence, the manna ceased.
Reason 2. Secondly, Such a conversion as this, may not be ordinarily expected by any man, because such a time as that will never come again: it is possible, if Christ where to die again, and thou to be crucified with him, thou mightest receive thy conversion in such a miraculous and extraordinary way; but Christ dies no more; such a day as that will never come again.
Mr. Fenner, in his excellent discourse upon this point, tells us, That as this was an extraordinary time, Christ being now to be installed in his kingdom, and crowned with glory and honour; so extraordinary things were now done; as when kings are crowned, the streets are richly hanged, the conduits run with wine, great malefactors are then pardoned, for then they show their munificence and bounty; it is the day of the gladness of their hearts. But let a man come at another time to the conduits, he shall find no wine, but ordinary water there. Let a man be in the jail at another time, and he may be hanged; veer, and have no reason but to expect and prepare for it. What Christ did now for this man, was at an extraordinary time.
Reason 3. Thirdly, Such a conversion as this may not ordinarily be expected; for as such a time will never come again, so there will never be the like reason for such a conversion any more: Christ converted him upon the cross, to give an instance of his divine power at that time, when it was almost wholly clouded: Look, as in that day the divinity of Christ brake forth in several miracles, as the preternatural eclipse of the sun, the great earthquake, the rending of the rocks and vail of the temple; so in the conversion of this man in such an extraordinary way, and all, to give evidence of the divinity of Christ, and prove him to be the Son of God whom they crucified; but that is now sufficiently confirmed, and there will be no more occasion for miracles to evidence it.
Reason 4. Fourthly. None has reason to expect the like conversion, that enjoys the ordinary means; because, though in this convert we have a pattern of what free grace can do, yet, as divines pertinently observe, it is a pattern without a promise; God has not added any promise to it, that ever he will do it for any other; and where we have not a promise to encourage our hope, our hope can signify but little to us.
Inference 1. Let those that have found mercy in the evening of their life, admire the extraordinary race that therein has appeared to them. O that ever God should accept the bran, when Satan has had the flour of thy days! The fore-mentioned reverend author tells us of one Marcus Caius Victorius, a very aged man in the primitive times, who was converted from Heathenism to Christianity in his old age. This man came to Simplicianus, a minister, and told him, he heartily owned and embraced the Christian faith. But neither he nor the church would trust him for a long time; and the reason was, the unusualness of a conversion at such an age. But after he had given them good evidence of the reality thereof, there were acclamations and singing of Psalms, the people every where crying, Marcus Caius Victorius is become a Christian. This was written for a wonder! Oh! if God have wrought such wondrous salvation for any of you, what cause have you to do more for him than others! What! to pluck you out of hell when one foot was in! To appear to you at last, when so hardened by long custom in sin, that one might say, “Can the Ethiopian change his skin, or the leopard his spots? Oh! what riches of mercy halve appeared to you!
Inf. 2. Let this convince and startle such, as even to their gray hairs, remain in an unconverted state, who are where they were when they first came into the world, yea, rather further off by much.
Bethink yourselves, ye that are full of days, and full of sin, whose time is almost done, and your great work not begun: who have but a few sands more in the upper part of the glass to run down, and then your conversion will be impossible; your sun is setting; your night is coming; the shadows of the evening, are stretched out upon you; you have one foot in the grave, and the other in hell. O think, if all sense and tenderness be not withered up as well as natural verdure; think with yourselves how sad a case you are in: God may do wonders, but they are not seen every day, then they would cease to be wondered at. O strive, strive, while you have a little time, and a few helps and means more; strive to get that work accomplished now that was never done yet; defer it no longer, you have done so too much already.
It may be (to use Seneca’s expression) you have been these sixty, seventy, or eighty years, beginning to live, about to change your tactics; but hitherto you still continue the same. Do not you see how Satan has gulled, and cheated you with vain purposes, till he has brought you to the very brink of the grave and hell? O it is time now to make a stand, and pause a little where you are, and to what he has brought you. The Lord at last give you an eye to see, and an heart to consider.
Inf. 3. Lastly, Let this be a call and caution to al young ones to begin with God betime, and take heed of delays till the last, so as many thousands have done before them to their eternal ruin. Now is your time, if you desire to be in Christ; if you have any sense of the weight and worth of eternal things upon your hearts: I know your age is voluptuous, and delights not the serious thoughts of death and eternity: you are more inclined to mind your pleasures, and leave these grave and serious matters to old age: but let me persuade you against that, by these considerations.
First, O set to the business of religion now, because this is the moulding age. Now your hearts are tender, and your affections flowing: now is the time when you are most likely to be wrought upon.
Secondly, Now, because this is the freest part of your time. It is in the morning of your life, as in the morning of the day: if a man have any business to be done, let him take the morning for it; for in the after part of the day a hurry of business comes on, so that you either forget it, or want opportunity for it.
Thirdly, Now, because your life is immediately uncertain; you are not certain that ever you shall attain the years of your fathers: there are graves in the church-yard just of your length; and souls of all sorts and sizes in Golgotha, as the Jews proverb is.
Fourthly, Now, because God wil1 not spare you because you are but young sinners, little sinners, if you die Christless. If you are not; as you think, old enough to mind Christ, surely, if you die Christless, you are old enough to be damned: there is the small spray, as well as great logs in the fire of hell.
Fifthly, Now, because your life will be the more eminently useful, and serviceable to God, when you know him betimes, and begin with him early. Austin repented, and so have many thousands since, that he began so late, and knew God no sooner.
Sixthly, Now, because your life will be the sweeter to you, when the morning of it is dedicated to the Lord. The first fruits sanctify the whole harvest: this will have a sweet influence into all your days, whatever changes, straits, or troubles you may afterwards meet with.
And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me?
This verse contains the fourth memorable saying of Christ upon the cross; words able to rend the hardest heart in the world: it is the voice of the Son of God in an agony: his sufferings were great, very great before, but never in that extremity as now; when this heaven rending and heart melting out-cry brake from him upon the cross, Eli, Eli, lama sabachthani? In which are considerable, the time, matter, and manner of this his sad complaint.
First, The time when it was uttered, “about the ninth hour,” i.e. about three of the clock afternoon. For as the Jews divided the night into four quarters, or watches; so they divided the day, in like manner, into four quarters, or greater flours; which had their names from that hour of the day that closed the quarter. so that beginning their account of their lesser hours from six in the morning, which with them was the first, their ninth hour answered to our third afternoon. And this is heedfully marked by the evangelists, on purpose to show us how long Christ hanged in distress upon the cross both in soul and body, which at least was full three hours: towards the end whereof his soul was so filled, distressed, and overwhelmed, that this doleful cry brake from his soul, in bitter anguish, “My God, my God,” &c.
Secondly. The matter of the complaint. It is not of the cruel tortures he felt in his body, nor of the scoffs and reproaches of his name; he mentions not a word of these, they were all swallowed up in the sufferings within, as the river is swallowed up in the sea, or the lesser flame in the greater. He seems to neglect all these, and only complains of what was more burdensome than ten thousand crosses; even his Father’s deserting him, “My God, my God, why hast thou forsaken me?” It is a more inward trouble that burdens him, darkness upon his spirit, the hidings of God’s face from him, an affliction he was totally a stranger to till now; here he lays his hand in this complaint. This was the pained place, to which he points in this dolorous outcry.
Thirdly. The manner in which he utters his sad complaint, and that was with a remarkable vehemency, “he cried with a loud voice,” not like a dying man, in whom nature was spent, but as one full of vigour, life, and sense. He gathered all his spirits together, stirred up the whole power of nature, when he made this grievous outcry. There is in it also an emphatical reduplication which shows with what vehemency it was uttered; not singly, my God, but he doubles it, “My God, my God,” as distressed persons use to do. So Elisha, when Elijah was separated from him by the chariots and horses of fire, cries out, “My father, my father.”
Nay, moreover, to increase the force and vehemency of this complaint, here is an affectionate interrogation, “Why hast thou forsaken me?” Questions, especially such as this, are full of spirits. It is as if he were surprised by the strangeness of this affliction: and rousing up himself with an unusual vehemency, turns himself to the Father, and cries, Why so, my Father? O what dost thou mean by this! What! hide that face from me that was never hid before! What! and hide it from me now, in the depth of my other torments and troubles! O what new, what strange things are these! Lastly, here is an observable variation of the language in which this astonishing complaint was uttered; for he speaks both Hebrew and Syrian in one breath, Eli, Eli lama, are all Hebrew, sabachthani is a Syrian word, used here for emphasis sake. Hence we observe,
Doct. That God in design to heighten the sufferings of Christ
to the uttermost, forsook him in the time of his greatest
distress; to the unspeakable affliction and anguish of his
soul.
This proposition shall be considered in three parts: The desertion itself; the design or end of it; the effect and influence it had on Christ.
First, The desertion itself. Divine desertion generally considered, is God’s withdrawing himself from any, not as to his essence, that fills heaven and earth, and constantly remains the same; but it is the withdrawment of his favour, grace, and love: when these are gone, God is said to be gone. And this is done two ways, either absolutely, and wholly, or respectively, and only as to manifestation. In the first sense, devils are forsaken of God. They once were in his favour and love, but they have utterly and finally lost it. God is so withdrawn from them, as that he will never take them into favour any more. In the other sense he sometimes forsakes his dearest children, i.e. he removes all sweet manifestations of his favour and love for a time, and carries it to them as a stranger, though his love be still the same.
And this kind of desertion, which is respective, temporary, and only in regard of manifestation, is justly distinguished from the various ends and designs of it, into probational, cautional, castigatory, and penal. Probational desertions are only for the proof and trial of grace. Cautional desertions are designed to prevent sin. Castigatory desertions are God’s rods to chastise his people for sin. Penal desertions are such as are inflicted as the just reward of sin, for the reparation of that wrong sinners have done by their sins. Of this sort was Christ’s desertion. A part of the curse, and a special part. And his bearing it was no small part of the reparation, or satisfaction he made for our sins.
More particularly, to open the nature of this desertion of Christ by his Father, there being much of intricacy and difficulty in it; I shall proceed in the explication of it negatively, and positively.
First, Negatively. When Christ cries out of God’s forsaking him, he does not mean, that he had dissolved the personal union of the two natures. Not as if the marriage-knot which united our nature to the person of Christ was loosed, or a divorce made betwixt them: No, for when he was forsaken of God, he was still true and real God-man, in one person.
Secondly, When Christ bewails the father’s forsaking him, he does not mean, that he pulled away the prop of divine support from him, by which he had till then endured the tortures and sufferings that oppressed him: no, though the Father deserted, yet he still supported him. And so much is intimated in these words of Christ, Eli, Eli, which signifies, my strong One, my strong One. God was with him by way of support, when withdrawn as to manifestations of love and
favour. In respect of God’s supporting essence which was with Christ at this time, it is said,
Thirdly, Much less is it his meaning? that God had left him, as to inherent grace and sanctification; recalling that spirit of holiness which had anointed him above his fellows: no, when he was forsaken, he remained as holy as ever: he had indeed less comfort, but not less holiness than before. Such a desertion had irritated and made void the very end of his death. And his sacrifice could never have yielded such a fragrant odour to God as it did,
Fourthly, The love of God was not so withdrawn from Christ, as that the Father had now no love for him, nor delight in him. That is impossible, he can no more cease to love Christ, than to love himself. his love was not turned into wrath; though his wrath only was now manifested to him as our surety; and hid his love from him as his beloved Son.
Fifthly, Nor was Christ forsaken by his Father finally, upon what account soever it was that he was forsaken: no, it was but for a few hours that the dark cloud dwelt upon his soul; it soon passed away, and the bright and glorious face of God shone forth again as bright as ever,
Sixthly, and lastly, It was not a mutual desertion, or a desertion on both parts; the Father forsook him, but he forsook not his Father. When God withdrew, he followed him, crying, “My God, my God.”
Yet to speak positively of it; though he did not dissolve the personal union, nor cut off divine supports, nor remove his inherent grace, nor turn his Father’s love into hatred, nor continue for ever, nor yet was it on both parts, Christ’s forsaking God, as well as God’s forsaking Christ: yet I say it was,
First, A very sad desertion, the like unto which in all respects never was experienced by any, nor can be to the end of the world. All his other sufferings were but small to this; they bore upon his body, this upon his soul; they came from the hands of vile men, this from the hands of a dear Father. He suffered both in body and soul; but the sufferings of his soul were the very soul of his sufferings. Under all his other sufferings he opened not his mouth; but this touched the quick, that he could not but cry out, “My God, my God, why best thou forsaken me?”
Secondly, As it was sad, so it was a penal desertion, inflicted on him for satisfaction for those sins of ours, which deserved that God should forsake us for ever, as the damned are forsaken by him. So that this cry (as one observes) was like the perpetual shriek of them that are cast away for ever: this was that hell, and the torments of it which Christ, our surety, suffered for us. For look, as there lies a twofold misery upon the damned in hell, viz. pain of
sense, and pain of sense; so upon Christ answerable, there was not only an impression of wrath, but also a subtraction or withdrawment of all sensible favour and love. Hence it is said by himself,
Thirdly, It was a desertion that was real, and not fictitious. He does not personate a deserted soul, and speak as if God had withdrawn the comfortable sense and influence of his love from him; but the thing was so indeed. The Godhead restrained and kept back, for this time, all its joys, comforts and sense of love from the manhood, yielding it nothing but support. This bitter doleful outcry of Christ gives evidence enough of the reality of it: he did not feign, but feel the burdensomeness of it.
Fourthly, This desertion fell out in the time of Christ’s greatest need of comfort that ever he had in all the time of his life on earth. His Father forsook him at that time, when all earthly comforts had forsaken him, and all outward evils had broken in together upon him; when men, yea, the best of men stood afar off, and none but barbarous enemies were about him. When pains and shame, and all miseries even weighed him down; then, even then, to complete and fill up his suffering, God stands afar off too.
Fifthly, and lastly, It was such a desertion as left him only to the supports of his faith. He had nothing else now but his Father’s covenant and promise to hang upon. And indeed, as a judicious author pertinently observes, the faith of Christ did several ways act and manifest itself, in these very words of complaint in the text.
For though all comfortable sights of God and sense of love were obstructed, yet you see his soul cleaves fiducially to God for all that: My God, &c. Though sense and feeling speak as well as faith, yet faith speaks first, My God, before sense speaks a word of his forsaking. His faith presented the complaint of sense; and though sense comes in afterwards with a word of complaint, yet here are two words of faith to one of sense: it is, “My God, my God,” and but one word of forsaking. As his faith spake first, so it spake twice, when sense and feeling spake but once: yea, and as faith spake first, and twice as much as sense, so it spake more confidently than sense did. He lays a confident claim to God as his God; “My God, my God,” and only queries about his forsaking of him, “Why hast thou forsaken me?” This is spoken more dubiously, the former more confidently.
To be short, his faith laid hold on God, under a most suitable title, or attribute, Eli, Eli, “my strong One, my strong One,” q. d. O thou, with whom is infinite and everlasting strength; thou that hast hitherto supported my manhood, and according to thy promise upheld thy servant; what! wilt thou now forsake me? My strong One, I lean upon thee. To these supports and refuges of faith this desertion shut up Christ: by these things he stood, when all other visible and sensible comforts shrunk away, both from his soul and body. This is the true, though brief account of the nature and quality of Christ’s desertion.
Secondly, In the next place, let us consider the designs and ends of it; which were principally satisfaction and sanctification: Satisfaction for those sins of ours which deserved that we should be totally and everlastingly forsaken of God. This is the desert of every sin, and the damned do feel it, and shall to all eternity: God is gone from them for ever, not essentially; the just God is with them still, the God of power is still with them, the avenging God is ever with them; but the merciful God is gone, and gone for ever. And thus would he have withdrawn himself from every soul that sinned, had not Christ borne that punishment for us in his own soul: If he had not cried, “My God, my God, why hast thou forsaken me?” we must have howled out this hideous complaint in the lowest hell for ever, O righteous God! O dreadful! O terrible God! thou hast for ever forsaken me!
And as satisfaction was designed in this desertion of Christ, so also was the sanctification of all the desertion of the saints designed in it. For he having been forsaken before us, and for us, whenever God forsakes us, that very forsaking of his is sanctified, and thereby turned into a mercy to believers. Hence are all the precious fruits and effects of our desertions: such are the earnest excitations of the soul to prayer,
Thirdly, Let us, in the next place, consider the effects and influence this desertion had upon the spirit of Christ.
And though it did not drive him to despair, as the Papists falsely charge Mr. Calvin to have affirmed; yet it even amazed him, and almost swallowed up his soul in the deeps of trouble and consternation. This cry is a cry from the deeps, from a soul oppressed even to death. Never was the Lord Jesus so put to it before; it is a most astonishing outcry.
Let but five particulars be weighed, and you will say, never was there any darkness like this: no sorrow like Christ’s sorrow in his deserted state: For,
First, Apprehend, reader, this was a new thing to Christ, and that which he never was acquainted with before. From all eternity until now there had been constant and wonderful outlets of love, delight, and joy, from the bosom of the Father, into his bosom. He never missed his Father before: never saw a frown, or a veil, upon that blessed face before. This made it an heavy burden indeed, the words are words of admiration and astonishment; “My God, my God, why hast thou forsaken me?” thou that never midst so before, hast forsaken me now.
Secondly, As it was a new thing to Christ, and therefore the more amazing, so it was a great thing to Christ; so great, that he scarce knew how to support it. Had it not been a great trial indeed, so great a spirit as Christ’s was would never have so drooped under it, and made so sad a complaint of it. It was so sharp, so heavy an affliction to his soul, that it caused him, who was meek under all other sufferings as a lamb, to roar under this like a lion; for so
much those words of Christ signify,
And it is as much as if Christ had said, O my God, no words can express my anguish: I will not speak, but roar, howl out my complaint; pour it out in vollies of groans: I roar as a lion. It is no small matter will make that majestic creature to roar: and sure, so great a spirit as Christ’s would not have roared under a slight burden.
Thirdly, As it was a great burden to Christ, so it was a burden laid on in the time of his greatest distress. When his body was in tortures, and all about him was black, dismal, and full of horror and darkness. He fell into this desertion at a time when he never had the like need of divine supports and comforts, and that aggravated it.
Fourthly, It was a burden that lay upon him long, even from the time his soul began to be sorrowful and sore amazed in the garden, till his very death. If you were but to hold your finger in the fire for two minutes, you would not be able to bear it. But what is the finger of a man to the soul of Christ? Or what is a material fire to the wrath of the great God!
Fifthly, So heavy was this pressure upon Christ’s soul, that in probability it hastened his death; for it was not usual for crucified persons to expire so soon; and those that were crucified with him were both alive after Christ was gone. Some have hanged more than a day and a night, some two full days and nights, in those torments alive; but never did any feel inwardly what Christ felt. He bare it till the ninth hour, and then makes a fearful outcry and dies. The uses follow.
Inference 1. Did God forsake Christ upon the cross as a punishment to him for our sins? Then it follows, That as often as we have sinned, so oft have we deserved to be forsaken of God. This is the just recompence and demerit of sin. And, indeed, here lies the principal evil of sin, that it separates betwixt God and the soul. This separation is both the moral evil that is in it, and the penal evil inflicted by the righteous God for it. By sin we depart from God,
and, as a due punishment of it, God departs from us. This will be the dismal sentence in the last day,
Inf. 2. Did Christ never make such a sad complaint and outcry, till God hid his face from him? Then the hiding of God’s face is certainly the greatest misery that can possibly befal a gracious soul in this world. When they scourged, buffeted, and smote Christ, yea, when they nailed him to the tree, he opened not his mouth; but when his father hid his face from him, then he cried out; yea, his voice was the voice of roaring: this was more to him than a thousand
crucifyings. And, surely, as it was to Christ, so is it to all gracious souls, the saddest stroke, the heaviest burden that ever they felt. When David forbade Absalom to come to Jerusalem, to see his father, he complains in
It is said of Tully, when he was banished from Italy, and of Demosthenes, when he was banished from Athens, that they wept every time they looked towards their own country: and, is it strange that a poor deserted believer should mourn every time he looks heaven ward? Say, Christian, did the tears never trickle down thy cheeks when thou lookedst towards heaven, and couldst not see the face of thy God, as at other times? If two dear friends cannot part, though it be but for a season, but that parting must be in a shower; blame not the saints if they sigh and mourn bitterly when the Lord, who is the life of their life, depart, though but for a season, from them; for if God depart, their sweetest enjoyment on earth, the very crown of all their comforts is gone, and what will a king take in exchange for his crown? What can recompense a saint for the loss of his God! Indeed, if they had never seen the Lord, or tasted the incomparable sweetness of his presence, it were another matter; but the darkness which follows the sweetest light of his countenance, is double darkness.
And that which does not a little increase the horror of this darkness is, that when their souls were thus benighted, and the sun of their comfort is set; then does Satan, like the wild beasts of the desert, creep out of his den, and roar upon them with hideous temptations. Surely this is a sad state, and deserves tender pity! Pity is a debt due to the distressed, and the world shows not a greater distress than this. If ever you have been in troubles of this kind
yourselves, you will never slight others in the same case: nay, one end of God’s exercising you with troubles of this nature, is to teach you compassion towards others in the same case. Do they not cry to you, as
Inf. 3. Did God really forsake Jesus Christ upon the cross? Then from the desertion of Christ, singular consolation springs up to the people of God; yea, manifold consolation. Principally it is a support in these two respects, as it is preventive of your final desertion and a comfortable pattern to you in your present sad desertions.
First, Christ’s desertion is preventive of your final desertion: because he was forsaken for a time, you shall not be forsaken for ever: for he was forsaken for you: and God’s forsaking him, though but for a few hours, is equivalent to his forsaking you for ever. It is every way as much for the dear Son of God, the darling delight of his soul, to be forsaken of God for a time; as if such a poor inconsiderable thing as thou art, should be cast off to eternity. Now this being equivalent, and borne in thy room, must needs give thee the highest security in the world, that God will never finally withdraw from thee: had he intended to have done so, Christ had never made such a sad outcry as you hear this day, “My God, my God, why hast thou forsaken me?”
Secondly, Moreover, this sad desertion of Christ becomes a comfortable patterns to poor deserted souls in divers respects: and the proper business of such souls, at such times, is to eye it believingly, in these six respects.
First, Though God deserted Christ, yet at the same time he powerfully supported him: his omnipotent arms were under him, though his pleased face was hid from him: he had not indeed his smiles, but he had his supports. So, Christian, just so shall it be with thee: thy God may turn away his face, but he will not pluck away his arm. When one asked holy Mr. Baines, how the case stood with his soul, he answered, supports I have, though suavities I want. Our father, in this, deals with us, as we ourselves sometimes do with a child that is stubborn and rebellious. We turn him out of doors, and bid him begone out of our sight: and there he sighs and weeps; but however, for the humbling of him, we will not presently take him into house and favour: yet we order, or at least, permit the servants to carry him meat and drink. Here is fatherly care and support: though no former smiles, or manifested delights.
Secondly, Though God deserted Christ, yet he deserted not God: his Father forsook him, but he could not forsake his Father, but followed him with this cry, “My God my God, why hast thou forsaken me?”
And is it not even so with you? God goes off from your souls, but you cannot go off from him. No, your hearts are mourning after the Lord, seeking him carefully with tears: complaining of his absence, as the greatest evil in this world. This is Christ-like: so it was with the spouse,
Thirdly, Though God forsook Christ, yet he returned to him again. It was but for a time, not for ever. In this also does his desertion parallel yours. God may, for several wise and holy reasons, hide his face from you, but not so as it is hid from the damned, who shall never see it again. This cloud shall pass away; this night shall have a bright morning: “For (saith thy God) I will not contend for ever, neither will I be always wrath; for the spirit shall fail before me, and the souls which I have made.” As if he should say, I may contend with him for a time, to humble him, but not for ever, lest, instead of a sad child, I should have a dead child. Oh the tenderness even of a displeased father!
Fourthly, Though God forsook Christ, yet at that time he could justify God. So you read,
Fifthly, Though God took from Christ all visible and sensible comforts, inward as well as outward; yet Christ subsisted, by faith, in the absence of them all: his desertion put him upon the acting of his faith. “My God, my God”, are words of faith, the words of one that wholly depends upon his God: and is it not so with you too? Sense of love is gone, sweet sights of God shut up in a dark cloud? well, what then? Must thy hands presently hang down, and thy soul
give up all its hopes? What! Is there no faith to relieve in this case? Yes, yes, and blessed be God for faith. “Who is among you that feareth the Lord, and obeyeth the voice of his servants, that walketh in darkness, and has no light; let him trust in the name of the Lord, and stay himself upon his God,”
Sixthly, Christ was deserted, a little before the glorious morning of light and joy dawned upon him. It was a little, a very little while, after this sad cry, before he triumphed gloriously; and so it may be with you: heaviness may endure for a night, but joy and gladness will come in the morning. You know how Mr. Glover was transported with joy, and cried out, as a man in a rapture, O Austin! he is come, he is come, he is come, meaning the Comforter, who for some time had been absent from his soul.
But, I fear I am absolutely and finally forsaken.
Why so? Do you find the characters of such a desertion upon your soul? Be righteous judges, and tell me, whether you find an heart willing to forsake God? Is it indifferent to you whether God ever return again or no? Are there no mournings, meltings, or thirsting after the Lord? Indeed, if you forsake him, he will cast you off for ever; but can you do so? Oh, no, let him do what he will, I am resolved to wait for him, cleave to him, mourn after him, though I have no present comfort from him, no assurance of my interest in him; yet will I not exchange my poor weak hopes for all the good in this world.
Again, you say God has forsaken you, but has he let loose the bridle before you? To allude to
Inf. 4. Did God forsake his own Son upon the cross; Then the dearest of God’s people may, for a time, be forsaken of their God. Think it not strange, when you, that are the children of light, meet with darkness, yea, and walk in it; neither charge God foolishly; nor say he deals hardly with you. You see what befall Jesus Christ, whom his soul delighted in: It is doubtless your concernment to expect and prepare for days of darkness. You have heard the doleful cry of Christ, “My God, my God, why hast thou forsaken me?” You know how it was with Job, David, Heman, Asaph, and many others, the dear servants of God, what heart melting lamentations they had made upon this account; and are you better than they? Oh, prepare for spiritual troubles; I am sure you do enough every day to involve you in darkness. Now, if at any time this trial befall you, mind these two seasonable admonitions, and lay them up for such a time.
Admonition 1. First, Exercise the faith of adherence, when you have lost the faith of evidence. When God takes away that, he leaves this: that is necessary to the comfort, this to the life of his people. It is sweet to live in views of your interest, but if they be gone, believe and rely on God, for an interest. Stay yourselves on your God when you have no light,
First, As your comfort depends on the evidencing acts of faith, so your salvation upon the adhering act of faith. Evidence comforts, affiance saves you; and, sure, salvation is more than comfort.
Secondly, Your faith of evidence has more sensible sweetness, but your faith of adherence is of more constancy and continuance: the former is as a flower in its month, the latter sticks by you all the year.
Thirdly, Faith of evidence brings more joy to you, but faith of adherence brings more glory to God: for thereby you trust him when you cannot see him; yea, you believe not only without, but against sense and feeling; and, doubtless, that which brings glory to God, is better than that which brings comfort to you. O then exercise this, when you have lost that.
Admonition 2. Secondly, Take the right method to recover the sweet light which you have sinned away from your souls. Do not go about from one to another complaining; nor yet sit down desponding under your burden. But,
First, Search diligently after the cause of God’s withdrawment: urge him hard, by prayer, to tell thee wherefore he contends with thee,
Secondly, Humble your souls before the Lord for every evil you shall be convinced of: tell him, it pierces your heart, that you have so displeased him, and that it shall be a caution to you, whilst you live, never to return again to folly: invite him again to your souls, and mourn after the Lord till you have found him: If you seek him, he will be found of you,
Thirdly, Wait on in the use of means till Christ return. O be not discouraged; though he tarry, wait you for him; for, blessed are all they that wait for him.
After this, Jesus knowing that all things were now accomplished, that the scripture might be fulfilled, saith, I thirst.
It is as truly, as commonly said, death is dry: Christ found it so, when he died. When his spirit laboured in the agonies of death, then he said, I thirst.
This is the fifth word of Christ upon the cross, spoken a little before he bowed the head and yielded up the ghost. It is only recorded by this evangelist; and, there are four things remarkable in this complaint of Christ, viz. The person complaining: the complaint he made: the time when, and the reason why he so complained.
First, The person complaining. Jesus said, I thirst. This is a clear evidence, that it was no common suffering: great and resolute spirits will not complain for small matters. The spirit of a common man will endure much, before it utters any complaint. Let us therefore see,
Secondly, The affliction, or suffering, he complains of; and that is thirst. There are two sorts of thirst, one natural and proper, another spiritual and figurative: Christ felt both at this time. His soul thirsted, in vehement desires and longings, to accomplish and finish that great and difficult work he was now about; and his body thirsted, by reason of those unparalleled agonies it laboured under, for the accomplishing thereof: but it was the proper natural
thirst he here intends, when he said, I thirst. Now, “this natural thirst,” of which he complains, “is the raging of the appetite for moist nourishment, arising from scorching up of the parts of the body for want of moisture.” And, amongst all the pains and afflictions of the body, there can scarcely be named a greater, and more intolerable one, than extreme thirst. The most mighty and valiant have stooped under it. Mighty Samson, after all his conquests and victories, complains thus,
Now, though we find not that Christ tasted a drop since he sat with his disciples at the table; after that no more refreshments for him in this world: yet that was not the cause of this raging thirst; but it is to be ascribed to the extreme sufferings which he so long had conflicted with, both in his soul and body. These preyed upon him, and drank up his very Spirits. Hence came this sad complaint, I thirst.
Thirdly, Let us consider the time when he thus complained. “When all things were now accomplished,” saith the text, i.e. when all things were even ready to be accomplished in his death. A little, a very little while before his expiration, when the pangs of death began to be strong upon him: and so it was both a sign of death at hand, and of his love to us, which was stronger than death, that would not complain sooner, because he would admit of no relief, nor take the least refreshment, until he had done his work.
Fourthly, and lastly, Take notice of the design and end of his complaint: “that the scripture might be fulfilled, he saith, I thirst;” i.e. that it might appear, for the satisfaction of our faith, that whatsoever had been predicted by the prophets, was exactly accomplished, even to a circumstance in him. Now it was foretold of him,
Doct. That such were the agonies and extreme sufferings of our
Lord Jesus Christ upon the cross, as drank up his very spirits,
and made him cry, I thirst.
“If I, (said one) should live a thousand years, and every day die a thousand times the same death for Christ that he once died for me, yet all this would be nothing to the sorrows Christ endured in his death.” At this time the bridegroom Christ might have borrowed the words of his spouse, the church,
Here we are to enquire into, and consider the extremities and agonies Christ laboured under upon the cross, which occasioned this sad complaint of thirst; and then make application, in the several inferences of truth deducible from it.
Now the sufferings of our Lord Jesus Christ upon the cross were two fold, viz. His corporeal, and spiritual sufferings: we shall open them distinctly, and then show how both these meeting together upon him in their fulness and extremity, must needs consume his very radical moisture, and make him cry, I thirst. To begin with the first.
First, His corporeal and more external sufferings were exceeding great, acute, and extreme sufferings; for they were sharp, universal, continual, and unrelieved by any inward comfort.
First, They were sharp sufferings; for his body was racked or digged in those parts where sense more eminently dwells: in the hands and feet the veins and sinews meet, and their pain and anguish meet with them;
Secondly, As his pains were sharp, so they were universal, not affecting one, but every part; they seized every member; from head to foot, no member was free from torture: for, as his head was wounded with thorns, his back with bloody lashes, his hands and feet with nails, so every other part was stretched and distended beyond its natural length, by hanging upon that cruel engine of torment, the cross. And as every member, so every particular sense, was afflicted; his sight with vile wretches, cruel murderers that stood about him; his hearing with horrid blasphemies, belched out against him; his taste with vinegar and gall, which they gave to aggravate his misery; his smell with that filthy Golgotha where he was crucified, and his feeling with exquisite pains in every part; so that he was not only sharply, but universally tormented.
Thirdly, These universal pains were continual, not by fits, but without any intermission. He had not a moment’s ease by the cessation of pains; wave came upon wave, one grief driving on another, till all God’s waves and billows had gone over him. To be in extremity of pain, and that without a moment’s intermission, will quickly pull down the stoutest nature in the world.
Fourthly, and lastly, As his pains were sharp, universal and continual, so they were altogether unrelieved by his understanding part. If a man have sweet comforts flowing into his soul from God, they will sweetly demulce and allay the pains of the body: this made the martyrs shout amidst the flames. Yes, even inferior comforts and delights of the mind, will greatly relieve the oppressed body.
It is said of Possidonius, that, in a great fit of the stone, he solaced himself with discourses of moral virtue, and when the pain twinged him, he would say, “O pain thou does nothing, though thou art a little troublesome, I will never confess thee to be evil.” And Epicures, in the fits of the colic, refreshed himself, ob memoriam inventorum, i.e. by his inventions in philosophy.
But now Christ had no relief this way in the least; not a drop of comfort came from heaven into his soul to relieve it, and the body by it: but, on the contrary, his soul was filled up with grief, and had an heavier burden of its own to bear than that of the body; so that instead of relieving, it increased unspeakably the burden of its outward man. For,
Secondly, Let us consider these inward sufferings of his soul how great they were, and how quickly they spent his natural strength, and turned his moisture into the drought of summer. And,
First, His soul felt the wrath of an angry God, which was terribly impressed upon it. The wrath of a king is as the roaring of a lion; but what is that to the wrath of a Deity? See what a description is given of it in
Secondly, As it was the wrath of God that lay upon his soul, so it was the pure wrath of God, without any allay or mixture: not one drop of comfort came from heaven or earth; all the ingredients in his cup were bitter ones: There was wrath without mercy; yea, wrath without the least degree of sparing mercy; “for God spared not his own Son,”
Thirdly, As the wrath, the pure unmixed wrath of God, lay upon his soul, so all the wrath of God was poured out upon him, even to the last drop; so that there is not one drop reserved for the elect to feel. Christ’s cup was deep and large, it contained all the fury and wrath of an infinite God in it! and yet he drank it up: he bare it all, so that to believing souls, who come to make peace with God through Christ, he saith,
Fourthly, As it was all the wrath of God that lay upon Christ, so it was wrath aggravated, in divers respects beyond that which the damned themselves do suffer. That is strange you will say; can there be any sufferings worse than those the damned suffer, upon whom the wrath of an infinite God is immediately transacted, who holds them up with the arm of his power, while the arm of his justice lies on eternally? Can any sorrows be greater than these? Yes; Christ’s sufferings were beyond theirs in divers particulars.
First, None of the damned were ever so near and dear to God as Christ was: they were estranged from the womb, but Christ lay in his bosom. When he smote Christ, he smote “the man that was his fellow,”
Secondly, None of the damned had ever so large a capacity to take in a full sense of the wrath of God as Christ had. The larger any one’s capacity is to understand and weigh his troubles fully, the more grievous and heavy is his burden. If a man cast vessels of greater and lesser quantity into the sea, though all will be full, yet the greater the vessel is, the more water it contains. Now Christ had a capacity beyond all mere creatures to take in the wrath of his Father; and what deep and large apprehensions he had of it may be judged by his bloody sweat in the garden, which was the effect of his mere apprehensions of the wrath of God. Christ was a large vessel indeed; as he is capable of more glory, so of more sense and misery than any other person in the world.
Thirdly, The damned suffer not so innocently as Christ suffered; they suffer the just demerit and recompence of their sin: They have deserved all that wrath of God which they feel, and must feel for ever: It is but that recompence which was meet; but Christ was altogether innocent: He had done no iniquity, neither was guile found in his mouth; yet it pleased the Lord to bruise him. When Christ suffered, he suffered not for what he had done; but his sufferings were
the sufferings of a surety, paying the debts of others. “The Messiah was cut off, but not for himself,”
Thirdly, In the last place, it is evident that such extreme sufferings as these, meeting together upon him, must needs exhaust his very spirits, and make him cry, I thirst. For let us consider,
First, What mere external pains, and outward afflictions can do. These prey upon, and consume our spirits. So David complains,
Secondly, Consider what mere internal troubles of the soul can do upon the strongest body: They spend its strength, and devour the spirits. So Solomon speaks,
Thirdly, When outward bodily pains shall meet with inward spiritual troubles, and both in extremity shall come in one day; how soon must the firmest body fail and waste away like a candle lighted at both ends? Now strength fails a-pace, and nature must fall flat under this load. When the ship in which Paul sailed, fell into a place where two seas met, it was quickly wrecked; and so will the best constituted body in the world, if it fall under both these troubles together the soul and body sympathise with each other under trouble, and mutually relieve each other.
If the body be sick and full of pain, the spirit supports, cheers, and relieves it by reason and resolution all that it can; and if the spirit be afflicted the body sympathises and helps to bear up the spirit; but now, if the one be over laden with strong pains, more than it can bear, and calls for aid from the other, and the other be oppressed with intolerable anguish, and cries out under a burden greater than it can bear, so that it can contribute no help, but instead thereof adds to its burden, which before was above its strength to bear, then nature must needs fail, and the friendly union betwixt soul and body suffer a dissolution by such an extraordinary pressure as this. So it was with Christ, when outward and inward sorrows met in one day in their extremity upon him. Hence the bitter cry, I thirst.
Inference 1. How horrid a thing is sin! How great is to that evil of evils, which deserves that all this should be inflicted and suffered for the expiation of it!
The sufferings of Christ for sin give us the true account, and fullest representation of its evil. “The law (saith one) is a bright glass, wherein we may see the evil of sin; but there is the red glass of the sufferings of Christ, and in that we may see more of the evil of sin, than if God should let us down to hell, and there we should see all the tortures and torments of the damned. If we should see them how they lie sweltering under God’s wrath there, it were not so much as the beholding of sin through the red glass of the sufferings of Christ.”
Suppose the bars of the bottomless pit were broken up; and damned spirits should ascend from thence, and come up among us, with the chains of darkness rattling at their heels, and we should hear the groans, and see the ghastly paleness and trembling of those poor creatures upon whom the righteous God has impressed his fury and indignation, if we could hear how their consciences are lashed by the fearful scourge of guilt, and how they shriek at every lash the arm of justice gives them.
If we should see and hear all this, it is not so much as what we may see in this text, where the Son of God, under his sufferings for it, cries out, I thirst. For, as I shewed you before, Christ’s sufferings, in divers respects, were beyond theirs. O then, let not thy vain heart slight sin, as if it were but a small thing! If ever God shew thee the face of sin in this glass, thou wilt say, there is not such another horrid representation to be made to a man in all the world. Fools make a mock at sin, but wise men tremble at it.
Inf. 2. How afflictive and intolerable are inward troubles. Did Christ complain so sadly under them, and cry, I thirst? Surely then they are not such light matters as many are apt to make of them. If they so scorched the very heart of Christ, dried up the green tree, preyed upon his very spirits, and turned his moisture into the drought of summer, they deserve not to be slighted, as they are by some. The Lord Jesus was fitted to bear and suffer as strong troubles as ever befell the nature of man, and he did bear all other troubles with admirable patience; but when it came to this, when the flames of God’s wrath scorched his soul, then he cries, I thirst.
David’s heart was, for courage, as the heart of a lion; but when God exercised him with inward troubles for sin, then he roars out under the anguish of it, “I am feeble, and sore broken; I have roared, by reason of the disquietness of my heart. My heart panteth, my strength faileth me: As for the light of mine eyes, it is also gone from me,”
Inf. 3. How dreadful a place is hell, where this cry is heard for ever, I thirst! There the wrath of the great and terrible God flames upon the damned for ever, in which they thirst, and none relieves then. If Christ complained, I thirst, when he had conflicted but a few hours with the wrath of God; what is their state then, that are to grapple with it for ever? When millions of years are past and gone, ten thousand millions more are coming on. There is an
everlasting thirst in hell, and it admits of no relief. There are no full cups in hell, but all eternal, unrelieved thirst. Think on this ye that now add drunkenness to thirst, who wallow in all sensual pleasures, and drown nature in an excess of luxury. Remember what Dives said in
In this thirst of Christ we have the liveliest emblem of the state of the damned, that ever was presented to men in this world. Here you see a person labouring in extremity, under the infinite wraths of the great and terrible God lying upon his soul and body at once, and causing him to utter this doleful cry, I thirst. Only Christ endured this but a little while, the damned must endure it for ever: in that they differ, as also in the innocence and ability of the persons suffering, and in the end for which they suffer. But, surely, such as this will the cry of those souls be that are cast away for ever. O terrible thirst!
Inf. 4. How much do nice and wanton appetites deserve to be reproved? The Son of God wanted a draught of cold water to relieve him, and could not have it. God has given us variety of refreshing creatures to relieve us, and we despise them. We have better things than a cup of water to refresh and delight us when we are thirsty, and yet are not pleased. O that this complaint of Christ on the cross, I thirst, were but believingly considered, it would make you bless God for what ye now despise, and beget contentment in you for the meanest mercies, and most common favours in this world. Did the Lord of all things cry, I thirst, and had nothing in his extremity to comfort him; and dost thou, who hast a thousand times over forfeited all temporal as well as spiritual mercies, condemn and slight the good creatures of God! What, despise a cup of water, who deserves nothing but a cup of wrath from the hand of the Lord! O lay it to heart, and hence learn contentment with any thing.
Inf. 5. Did Jesus Christ upon the cross cry, I thirst? Then believers shall never thirst eternally. Their thirst shall be certain satisfied.
There is a threefold thirst, gracious, natural, and penal. The gracious thirst is the vehement desire of a spiritual heart after God. Of this David speaks,
Natural thirst is (as before was noted) a desire of refreshment by humid nourishment, and it is common both to believers and unbelievers in this world. God’s dear saints have been driven to such extremities in this life, that their tongues have even failed for thirst. “When the poor and needy seek water, and there is none, and their tongue faileth for thirst,”
A penal thirst, is God’s just denying of all refreshments or relief to sinners in their extremities, and that as a due punishment for their sin. This believers shall never feel, because when Christ thirsted upon the cross, he made full satisfaction to God in their room. These sufferings of Christ, as they were ordained for them, so the benefits of them are truly imputed to them. And for the natural thirst, that shall be satisfied: for in heaven we shall live
without these necessities and dependencies upon the creature; we shall be equal with the angels in the way and manner of living and subsisting, “isangeloi eisin”,
O bless God, that Jesus Christ thirsted under the heat of his wrath once, that you might not be scorched with it for ever. If he had not cried, I thirst, you must have cried out of thirst eternally, and never be satisfied.
Inf. 6. Lastly; Did Christ in the extremity of his sufferings cry, I thirst? Then how great, beyond all compare, is the love of God to sinners, who for their sakes exposed the Son of his love to such extreme sufferings?
Three considerations marvellously heighten that love of the Father.
First, His putting the Lord Jesus into such a condition. There is none of us would endure to see a child of our own lie panting, and thirsting in the extremity of torments, for the fairest inheritance on earth; much less to have the soul of a child conflicting with the wrath of God, and making such heart-rending complaints as Christ made upon the cross, if we might have the largest empire in the world for it: yet, such was the strength of the love of God to us, that he willingly gave Jesus Christ to all this misery and torture for us. What shall we call this love? O the height, length, depth, and breadth of that love which passeth knowledge! The love of God to Jesus Christ was infinitely beyond all the love we have for our children, as the sea is more then a spoonful of water: and yet, as dearly as he loved him, he was content to expose him to all this, rather than we should perish eternally.
Secondly, As God the Father was content to expose Christ to this extremity, so in that extremity to hear his bitter cries, and dolorous complaints, and yet not relieve him with the least refreshment till he fainted and died under it. He heard the cries of his Son; that voice, I thirst, pierced heaven, and reached the Father’s ear; but yet he will not refresh him in his agonies, nor abate him any thing of the debt he was now paying, and all this for the love he had to poor sinners. Had Christ been relieved in his sufferings, and spared, then God could not have pitied or spared us. The extremity of Christ’s suffering was an act of justice to him; and the greatest mercy to us that ever could be manifested. Nor indeed (though Christ so bitterly complains of his thirst) was he willing to be relieved, till he had finished his work. O love unspeakable! He does not complain, that he might be relieved, but to manifest how great that sorrow was which his soul now felt upon our account.
Thirdly, And it should never be forgotten, that Jesus Christ was exposed to these extremities of sorrow for sinners, the greatest of sinners, who deserved not one drop of mercy from God. This commends the love of God singularly to us, in that “whilst we were yet sinners, Christ died for us,”
Thanks be to God for this unspeakable gift.
When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.
It is finished. This is the sixth remarkable world of our Lord Jesus Christ upon the cross, uttered as a triumphant shout when he saw the glorious issue of all his sufferings now at hand.
It is but one word in the original; but in that one word is contained the sum of all joy; the very spirit of all divine consolation. The ancient Greeks reckoned it their excellency to speak much in a little: “to give a sea of matter in a drop of language.” What they only sought, is here found. I find some variety, (and indeed variety rather than contrariety), among expositors about the relation of these words. Some are of opinion, that the antecedent is the legal types and ceremonies; and so make this to be the meaning; It is finished: that is, all the types and prefigurations that shadowed forth the redemption of souls, by the blood of Christ, are now fulfilled and accomplished. And, doubtless, as this is itself a truth, so it is such a truth as may not be excluded, as foreign to the true scope and sense of this place. And though it be objected, that many types and prefigurations remained at this time unsatisfied, even all that looked to the actual death at Christ, his continuance in the state of the dead, and his resurrection; yet it is easily removed, “by considering that they are said to be finished, because they were just finishing, or ready to be finished: and it is as if Christ had said, I am now putting the last hand to it”, a few moments of time more will complete and finish it. I have the sum now in my hand, which will fully satisfy and pay God the whole debt.
It is now but bow the head, and the work is done, and all the types therein fulfilled. So that this cannot exclude the fulfilling of the types in the death of Christ, from their just claim to the sense of this place. But yet, thought we cannot here exclude this sense, we cannot allow it to be the whole or principal sense: for lo! a far greater truth is contained herein, even the finishing or completing of the whole design and project of our redemption, and therein of all the types that prefigured it. Both these judicious Calvin conjoins, making the completing of redemption the principal; and the fulfilling of all the types the collateral and less principal sense of it.
Yet it must be observed, when we say, Christ finished redemption-work by his death, the meaning is not that his death alone did finish it; for his abode in the grave, resurrection, and ascension, had all of them their joint influence therein; but these being shortly to follow, all are included in the scope of this place. According then to the principal scope of the place, we observe,
Doct. That Jesus Christ has perfected and completely finished
the great work of redemption, committed to him by God the
Father.
To this great truth the apostle gives a full testimony,
First, What was the work which Christ finished by his death?
It was the fulfilling the whole law of God in our room, and for our redemption, as a sponsor or surety for us. The law is a glorious thing; the holiness of God, that fiery attribute, is engraven or stamped upon every part of it;
First, A subjective perfection. He that wanted this, could never say, It is finished. Perfect working always follows a perfect Being. That he might therefore finish this great work of obedience, and therein the glorious design of our redemption; lo! in what shining and perfect holiness was he produced!
Secondly, There must be also an effective perfection, or a perfection of working and obeying, before it could be said, It is finished. This Christ had; for he continued in all things written in the law, to do them: He fulfilled all righteousness, as it behaved him to do,
First, It was a necessary work which Christ finished upon the cross; necessary, upon a threefold account.
Opus necessarium ex parts Patris; It was necessary on the Father’ account: I do not mean that God was under any necessity, from his nature, of redeeming us this or any other way; for our redemption is opus liberi concilii, an act of the free counsel of God; but when God had once decreed and determined to redeem and save poor sinners by Jesus Christ, then it became necessary that the counsel of God should be fulfilled;
Secondly, Ex parte Filii. It was necessary with respect to Christ, upon the account of that precious compact that was betwixt the Father and him about it. Therefore it is said by Christ himself,
Thirdly, Ex parte nostri. Yea, and it was no less necessary upon our account that this work should be finished; for, had not Christ finished this work, sin had quickly finished all our lives, comforts, and hopes. Without the finishing this work, not a son or daughter of Adam could ever have seen the face of God. Therefore it is said,
Secondly, As it was necessary this work should be finished, so the finishing of it was exceeding difficult: It cost many a cry, many groan, and many a tear, before Christ could say, It is finished. All the angels in heaven were not able, by their united strength, to lift that burden one inch from the ground, which Christ bare upon his shoulders, yea, and bare it away. But how heavy a burden this was, may in part appear by his agony in the garden, and the bitter outcries he made upon the cross, which in their proper places have been opened.
Thirdly, and lastly, It was a most precious work which Christ finished by his death; that work was dispatched and finished in few hours, which will be the matter of everlasting songs and triumphs to the angels and saints to all eternity. O it was a precious work! The mercies that now flow out of this fountain, viz. justification, sanctification, adoption, &c. are not to be valued; besides the endless happiness and glory of the world to come, which cannot enter into the heart of man to conceive. If the angels sang when the foundation-stone was laid, what shouts, what triumphs shall there be among the saints, when this voice is heard, It is finished!
Secondly, Let us next inform ourselves how, and in what manner Jesus Christ finished this glorious work; and if you search the scriptures upon that account, you will find that he finished it obediently, freely, diligently, and fully.
First, This blessed work was finished by Jesus Christ most obediently,
Secondly, As Christ finished it obediently, so he finished it freely. Freedom and obedience in acting are not at all opposite to, or exclusive of each other. Moses’ mother nursed him in obedience to the command of Pharaoh’s daughter, yet most freely with respect to her own delight and contentment in that work. So it is said of Christ, and that by his own mouth,
Thirdly, As he finished it freely, so he finished it diligently; he wrought hard from the morning of his life to the end of it: he was never idle wherever he was, but “went about doing good,”
Fourthly, and lastly, He finished it completely and fully. All that was to be done by way of impetration and meritorious redemption is fully done; no hand can come after his; angels can add nothing to it. “That is perfected to which nothing is wanting, and to which nothing can be added.” Such is the work Christ finished. Whatever the law demanded is perfectly paid; whatever a sinner needs, is perfectly obtained and purchased; nothing can be added to what Christ has done; he put the last hand to it, when he said, It is finished. Thus you see what the work was, and how Christ finished it.
Thirdly, In the last place, let us consider what assurance or evidence we have that Christ has so finished redemption-work: and if you pursue that enquiry, you will find these, among other plain evidences of it.
First, When Christ died, redemption-work must needs be finished, inasmuch as the blood, as well as the obedience of Christ, was of infinite value and efficacy, sufficiently able to accomplish all the ends for which it was shed; “and that not by divine acceptation, but upon the account of its proper value.” This effect, viz. the finishing redemption-work meritoriously by Christ, does not exceed the power of the cause to which we assign it, viz. the death of Christ. And if there be a sole sufficient cause in act, what hinders but the effect should follow? There was certainly enough in Christ’s blood to satisfy the utmost demand of justice: when that therefore is actually shed, justice is fully paid, and, consequently, the souls for whom, and in whose names it is paid, are fully redeemed from the curse by the merit thereof.
Secondly, It is apparent that Christ finished the work, by the discharge or acquittance God the Father gave him, when he raised him from the dead, and set him at his own right hand. If Christ, the sinner’s surety, be, as such, discharged by God the creditor, then the debt is fully paid. Now Christ was justified, and cleared at his resurrection, from all charges and demands of justice; therefore it ix said,
Thirdly, It is evident Christ has finished the work, by the blessed effects of it upon all that believe in him: for by virtue of the completeness of Christ’s work, finished by his death, their consciences are now rationally pacified, and their souls at death, actually received into glory; neither of which could be, if Christ had not in this world finished the work. If Christ had done his work imperfectly, he could not have given rest and tranquillity to the
labouring and burdened souls that come to him, as now he does,
Inf. 1. Has Christ perfected and completely finished all his work for us? How sweet a relief is this to us that believe in him against all the defects and imperfections of all the works of God, that are wrought by us. There is nothing, finished that we do: all our duties are imperfect duties; they come off lamely, and defectively from our hands. It is Christ’s charge against the church of Sardis,
It is true, we ought to be humbled for our defects, and troubled for every failing in obedience; but we should not be discouraged, though multitudes of weaknesses be upon us, and many infirmities compass us about, in every duty we put our hand to: though we have no righteousness of our own; yet of God, Christ is made unto us righteousness; and that righteousness of his is infinitely better than our own: instead of our own, we have his. O blessed be God for Christ’s perfect righteousness!
Inf. 2. Did Christ finish his work with his own hand? How dangerous and dishonourable a thing is it to join any thing of our own to the righteousness of Christ, in point of justification before God. Jesus Christ will never endure this; it reflects upon his work dishonourably; he does not (in this case) affect social glory: not I, and my God; I, and my Christ, did this; he will be all, or none, in your justification. If he have finished the work, what need of our
additions? And if not, to what purpose are they? Can we finish that which Christ himself could not? But we would fain be sharing with him in this honour, which he will never endure. Did he finish the work by himself, and will he ever divide the glory and praise of it with us? No, no, Christ is no half Saviour. O it is an hard thing, to bring these shroud hearts to live upon Christ for righteousness: we would fain add our penny to make up Christ’s sum. But if you would have it so, or have
nothing to do with Christ, you and your penny must perish together,
Inf. 3 .Did Christ finish his work for us: Then there can be no doubt, but he will also finish his work “in” us. As he began the work of our redemptions, and finished it: so he that has begun the good work in you, will also finish it upon your souls. And at this the apostle saith, “He is confident,”
Inf. 4. Is Christ’s work of redemption a complete and finished work? How excellent and comfortable beyond all compare, is the method and way of faith! Surely the way of believing is the most excellent way in which a poor sinner can approach God, for it brings before him a complete, entire, perfect righteousness; and this must needs be most honourable to God, most comfortable to the soul that draws nigh to God. O what a complete, finished perfect thing is the
righteousness of Christ! the searching eye of the holy and jealous God cannot find the least flaw or defect in it. Let God or conscience look upon it; turn it every way; view it on every side; thoroughly weigh and examine it, it will appear a pure, a perfect piece, containing in it whatsoever is necessary for the reconciling of an angry God, or pacifying of a distressed and perplexed soul. How pleasing, therefore, and acceptable to God must be that faith, which presents so complete and
excellent an atonement to him! Hence the acting of our faith upon Christ for righteousness, the approaches of faith to God with such an acceptable present, is called the work of God; that is, the most grateful, acceptable, and well pleasing work to God that a creature can perform;
Inf. 5. Did Christ work, and work out all that God gave him to do, till he had finished his work? How necessary then is a laborious working life to all that call themselves Christians? The life of Christ, you sees, was a laborious life. Shall he work and we play? Shall a zealous, active, working Christ be reproached with idle, negligent and lazy followers? O work, and work out your own salvation with fear and trembling,
Object. But if Christ wrought so hard, we may sit still. If he finished the work, nothing remains for us to do.
Solut. Nothing of that work which Christ did, remains for you to do. It is your commendation and duty to leave all that to Christ: but there is other work for you to do; yea, store of work lying upon your hands. You must work as well as Christ, though not for the same ends Christ did. He wrought hard to satisfy the law, by fulfilling all righteousness. He wrought all his life long, to work out a righteousness to justify you before God. This work falls to no hand but Christ’s: but you must work, to obey the commands of Christ into whose right ye are come by redemption: you must work to testify your thankfulness to Christ, for the work finished for you: you must work, to glorify God by your obedience: let your light so shine before men. For these, and divers other such ends and reasons, your life must be a working life. God preserve all his people from the gross and vile opinions of Antinomian libertines, who cry up grace and decry obedience: who under specious pretences of exalting a naked Christ upon the throne, do indeed strip him naked of a great part of his glory, and vilely dethrone him. My pen shall not English what mine eyes have read. Tell it not in Gath.
But for thee, reader, be thou a follower of Christ, imitate thy pattern; yea, let me persuade thee, as ever thou hopest to clear up thine interest in him, imitate him in such particulars as these that follow.
First, Christ began early to work for God; he took the morning of his life, even the very beginning of it, to work for God: “How is it (said he to his parents, when he was but a child of about twelve years old) that ye sought me? Wist ye not that I must be about my Father’s business?” Reader, if the morning of thy life be not gone, O devote it to the work of God as Christ did: if it be, ply thy work the closer in the afternoon of thy life. If a man have any great and necessary business to do, it is good doing it in the morning; afterwards a hurry of business and diversion comes on.
Secondly, As Christ began betime, so he followed his work close: he was early up, and he wrought hard, so hard, that “he forget to eat bread.”
Thirdly, Christ often thought upon the shortness of his time, and wrought hard because he knew his working-time would be but little. So you find it,
Fourthly, He did much work for God in a very silent manner: he wrought hard, but did not spoil his work, when he had wrought it, by vain ostentation. When he had expressed his charity in his acts of mercy and bounty to men, he would humbly seal up the glory of it, with this charge; “see ye tell no man of it”,
Fifthly, Christ carried on his work for God resolvedly: no discouragements would beat him off, though never any work met with more from first to last. How did Scribes and Pharisees, Jews, Gentiles, yea, devils set upon him, by persecutions, and reproaches, violent oppositions, and subtle temptations; but yet, he goes on with his Father’s work for all that: he is deaf to all discouragements. So it was foretold of him,
Sixthly, He continued working, whilst he continued living: His life and labour ended together: He fainted not in his work: Nay, the greatest work he did in this world, was his last work. O be like Christ in this, be not weary of well doing: Give not over the work of God, while you can move hand and tongue to promote it, and see that your last works be more than your first. O let the motions of your soul after God be, as all natural motions are, swiftest when nearest the centre. Say not it is enough, whilst there is any capacity of doing more for God. In these things, Christians, be like your Saviour.
Inf. 6. Did Christ finish his work? Look to it Christian, that ye also finish your work which God has given your to do: That you may with comfort say, when death approaches, as Christ said,
First, If your work be not done before you die, it can never be done when you are dead. “There is no work nor knowledge, nor device in the grave, whither thou goest,”
Secondly, If you finish not your work, as the season of working, so the season of mercy will be over at death. Do not think, you that have neglected Christ all your lives, you that could never be persuaded to a laborious holy life, that ever your cries and entreaties shall prevail with God for mercy, when your season is past: No, it is too late, “Will God hear his cry, when troubles come upon him?”
Lastly, If your work be not finished when you come to die, you can never finish your lives with comfort. He that has not fished his stork with care, can never finish his course with joy. O what a dismal case is that soul in, that finds itself surprised by death in an unready posture! To lie shivering upon the brink of the grave, saying, Lord, what will become of me! O I cannot, I dare not die! For the poor soul to shrink back into the body, and cry, Oh, it were better for me to do any thing than die. Why, what is the matter? Oh, I am in a Christless state and dare not go before that awful judgement-seat. If I had in season made Christ sure, I could then die with peace. Lord, what shall I do? How dost thou like this, reader? Will this be a comfortable close! When one asked a Christian that constantly spent six hours every day in prayer, why he did so? He answered, Oh, I must die, I must die. Well then, look to it that you finish your work as Christ also did his.
And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend any spirit; and having said thus, he gave up the ghost.
These are the last of the last words of our Lord Jesus Christ upon the cross, with which he breathed out his soul. They were David’s words before him,
First, The person depositing, or committing: The Lord Jesus Christ, who in this, as well as in other things, acted as a common person, as the head of the church. This must be remarked carefully, for therein lies no small part of a believer’s consolation: When Christ commends his soul to God, he does as it were bind up all the souls of the elect in one bundle with it, and solemnly presents them all with his, to his Father’s acceptance: To this purpose one aptly renders it.
“This commendation made by Christ, turns to the singular profit and advantage of our souls; inasmuch as Christ, by this very prayer, has delivered them into his Father’s hand, as a precious treasure, whenever the time comes that they are to be loosed from the bodies which they now inhabit.” Jesus Christ neither lived nor died for himself, but for believers; what he did in this very act, refers to them as well as to his own soul: You must look therefore upon Christ, in it is last and solemn act of his life, as gathering all the souls of the elect together, and making a solemn tender of them all, with his own soul to God.
Secondly, The depository, or person to whom he commits this precious treasure, and that was to his own Father: “Father, into thy hands I commend my spirit.” Father is a sweet encouraging, assuring title: Well may a son commit any concernment, how dear soever, into the hands of a father, especially such a son into the hands of such a father. “By the hands of the Father into which he commits his soul, we are not to understand the naked or mere power, but the fatherly acceptation and protection of God.”
Thirdly, The depositum, or thing committed into this hand, [my spirit] i.e. my soul, now instantly departing, upon the very point of separation from my body. The soul is the most precious of all treasures, it is called the darling,
Fourthly, The Act by which he puts it into that faithful hand of the Father, “parathesomai”, I commend. We rightly render it in the present tense, though the word be future: For, with these words he breathed out his soul. This word is of the same import with “sunhiemi” I present, or tender it into thy hands; It was in Christ an act of Faith, a most special and excellent act intended as a precedent for all his people.
Fifthly, and Lastly, The last thing observable is, the manner in which he uttered these words, and that was with a loud voice; he spake it that all might hear it, and that his enemies, who judged him now destitute and forsaken of God, might be convinced that he was not so, but that he was dear to his Father still, and could put his soul confidently into his hands: “Father, into thy hands I commend my spirit.” Talking then these words, not only as spoken by Christ, the head of all believers, and so commending their souls to God with his own, but also as a pattern, teaching them what they ought to do themselves, when they come to die. We observe,
Doct. That dying believers are both warranted, and encouraged,
by Christ’s example, believingly to commend their precious
souls into the hands of God.
Thus the apostle directs the faith of Christians, to commit their souls to God’s tuition and fatherly protection, when they are either going into prisons, or to the stake for Christ,
This proposition we will consider in these two main branches of it, viz. what is implied and carried in the soul’s commending itself to God by faith, when the time of separation is come. And what warrant or encouragement gracious souls have for so doing.
First, What is implied in this act of a believer, his commending or committing, his soul into the hands of God at death?
And if it be thoroughly weighed, you will find these six things, at least, carried in it.
First, It implies this evidently in it, That the soul outlives the body, and fails not, as to its being, when its body fails; it feels the house in which it dwelt, dropping into ruins, and looks out for a new habitation with God. “Father, into thy hands I commend my spirit.” The soul understands itself a more noble being than that corruptible body, to which it was united, and is now to leave in the dust: it understands its relation to the Father of spirits, and from him it expects protection and provision in its unbodied state; and therefore into his hands it puts itself. If it vanished, or breathed into air, and did not survive the body, if it were annihilated at death, it were but a mocking of God to say, when we die, “Father, into thy hands I commend my spirit.”
Secondly, It implies the soul’s true rest to be in God. See which way its motions and tendencies are, not only in life, but in death also. It bends to its God: It reposes, it even puts itself upon its God and Father; “Father, into thy hands.” God is the centre of all gracious spirits. While they tabernacle here, they have no rest but in the bosom of their God: when they go hence, their expectation and earnest desires are to be with him. It had been working after
God by gracious desires before, it had cast many a longing look heaven-ward before; but when the gracious soul comes near its God (as it does in a dying hour) “then it even throws itself into his arms;” as a river, that after many turnings and windings, at last is arrived to the ocean; it pours itself with a central force into the bosom of the ocean, and there finishes its weary course. “Nothing but God can please it in this world, and nothing but God can give it content when it goes hence.” It
is not the amenity of the place, whither the gracious soul is going, but the bosom of the blessed God, who dwells there, that it so vehemently pants after; not the Father’s house, but the Father’s arms and bosom: “Father, into thy hands I commend my spirit: Whom have I in heaven but thee? And on earth there is none that I desire in comparison of thee,
Thirdly, It also implies the great value believers have for their souls. That is the precious treasure; and their main solicitude and chief care, is to see it secured in a safe hand: “Father, into thy hands I commit my spirit:” They are words speaking the believer’s care for his soul, that it may be safe, whatever becomes of the vile body. A believer when he comes nigh to death, spends but few thoughts about his body, where it shall be laid, or how it shall be disposed of: He trusts that in the hands of friends; but as his great care all along was for his soul, so he expresses it in these his very last breathing, in which he commends it into the hands of God: It is not, Lord Jesus receive my body, take care of my dust, but receive my Spirit: Lord, secure the jewel, when the casket is broken.
Fourthly, These words imply the deep sense that dying believers have of the great change that is coming upon them by death; when all visible and sensible things are shrinking away from them, and failing. They feel the world and the best comforts of it failing: Every creature and creature comfort failing: For, at death we are said to fail,
Fifthly, It implies the atonement of God, and his full reconciliation to believers, by the blood of the great Sacrifice; else they durst never commit their souls into his hands: “For it is a fearful thing to fall into the hands of the living God,”
Sixthly, and lastly, It implies both the efficacy and excellency of faith, in supporting and relieving the soul at a time when nothing else is able to do it; Faith is its conductor, when it is at the greatest loss and distress that ever it met with: it secures the soul when it is turned out of the body; when heart and flesh fail, this leads it to the rock that fails not: it sticks by that soul till it sees it safe through all the territories of Satan, and safe landed upon the shore of glory; and then is swallowed up in vision: many a favour it has shown the soul while it dwelt in its body. The great service it did for the soul was in the time of its espousals to Christ. This is the marriage knot, the blessed bond of union between the soul and Christ. Many a relieving sight, secret and sweet support it has received from its faith since that; but, surely, its first and last works are its most glorious works. By faith it first ventured itself upon Christ; threw itself upon him in the deepest sense of its vileness and utter unworthiness, when sense, reason, and multitudes of temptations stood by, contradicting and discouraging the soul: by faith it now casts itself into his arms, when it is launching out into vast eternity.
They are both noble acts of faith; but the first no doubt, is the greatest and most difficult: for, when once the soul is interested in Christ, it is no such difficulty to commit itself into his hands, as when it has no interest at all in him. It is easier for a child to cast himself in the arms of his own father, in distress, than for one that has been both a stranger and an enemy to Christ, to cast itself upon him, that he may be a father and a friend to it.
And this brings us upon the second enquiry I promised to satisfy, viz.
Secondly, What warrant or encouragement have gracious souls to commit themselves at death into the hands of God? I answer, Much every way; all things encourage and warrant its so doing: For,
First, This God, to whom the believer commits himself at death, is its Creator: the Father of its being; he created and inspired it, and so it has the relation of a creature to a Creator: yea, of a creature now in distress, to a faithful Creator,
Secondly, As the gracious soul is his creature, so it is his redeemed creature; one that he has bought, and that with a great price, even with the precious blood of Jesus Christ,
Thirdly, Nay, that is not all; the gracious soul may confidently and securely commit itself into the hands of God, when it parts with its body at death; not only because it is his creature, his redeemed creature, but because it is his renewed creature also: and this lays a firm ground for the believer’s confidence and acceptance; not that it is the proper cause, or reason of its acceptance, but as it is the soul’s best evidence, that it is accepted with God, and
shall not be refused by him, when it comes to him at death: for, in such a soul, there is a double workmanship of God, both glorious pieces, though the last exceeds in glory. A natural workmanship, in the excellent frame of that noble creature, the soul; and a gracious workmanship upon that again; a new creation upon the old; glory upon glory. “We are his workmanship, created in Christ Jesus,”
Fourthly, As the gracious soul is a renewed soul, so it is also a sealed soul; God has sealed it in this world for that glory, into which it is now to enter at death. All gracious souls are sealed objectively, i.e. they have those works of grace wrought on their souls which do, (as but now was said,) ascertain and evidence their title to glory; and in many are sealed formally; that is, the Spirit helps them clearly to discern their interest in Christ, and all the
promises. This both secures heaven to the soul in itself, and becomes also an earnest or pledge of that glory in the unspeakable joys and comforts that it produces in the soul: So you find,
Fifthly, Moreover, every gracious soul may confidently cast itself into the arms of its God, when it goes hence, with “Father, into thy hands I commit my spirit.” Forasmuch as every gracious soul; is a soul in covenant with God; and God stands obliged by his covenant and promise to such, not to cast them out, when they come unto him. As soon as ever thou became his, by regeneration, that promise became thine,
Sixthly, But this is not all; the gracious soul sustains many intimate and dear relations to that God into whose hands it commends itself at death. It is his spouse, and the consideration of such a day of espousals, may well encourage it to cast itself into the bosom of Christ, its head and husband: it is a member of his body, flesh and bones,
Seventhly, and lastly, The unchangeableness of God’s love to his people, gives confidence they shall in no wise be cast out. They know Christ was the same to them at last as he was at first: the same in the pangs of death, as he was in the comforts of life: having loved his own which were in the world, he loved them to the end,
Deduction I. Are dying believers only warranted and encouraged thus to commend their souls into the hands of God? What a sad strait then must all dying unbelievers be in about their souls? Such souls will fall into the hands of God, but that is their misery, not their privilege: they are not put by faith into the hands of mercy, but fall by sin into the hands of justice: not God, but the devil is their father,
O dismal! O deplorable case! A poor soul is turning out of house and home, and knows not where to go; it departs, and immediately falls into the hands of justice. The devil stands by, waiting for such a soul (as a dog for a crust) whom God will throw to him. Little! ah little, do the friends of such a one think, whilst they are honouring his dust by a splendid and honourable funeral, what a case that poor soul is in that lately dwelt there; and what fearful
straits and extremities it is now exposed to! He may cry, indeed, Lord! Lord! open to me, as in
Deduction 2. Will God graciously accept, and faithfully keep what the saints commit to him at death? How careful then should they be to keep what God commits to them, to be kept for him while they live? You have a great trust to commit to God when you die, and God has a great trust to commit to you whilst you live: you expect that he should faithfully keep what then you shall commit to his keeping, and he expects you should faithfully keep what he now commits to
your keeping. O keep what God commits to you, as you expect he should keep your souls when you commit them unto him. If you keep his truths, he will keep your souls. “Because thou hast kept the word of my patience, I also will keep thee, &c.”
Deduction 3. If believers may safely commit their souls into the hands of God, how confidently may they commit all lesser interests and lower concernments into the same hand? Shall we trust him with our souls, and not with our lives, liberties or comforts. Can we commit the treasure to him and not a trifle? Whatever you enjoy in this world, is but a trifle to your souls. Sure, if you can trust him for eternal life for your souls, you may much more trust him for the daily bread for your bodies. I know it is objected, that God has made over temporal things to his people upon conditional promises, and an absolute faith can never be grounded upon conditional promises.
But what means this objection? Let your faith be but suitable to these conditional promises, i.e. believe they shall be made good to you so far as God sees them good for you: do you but labour to come up to those conditions required in you, and thereby God will have more glory, and you more comfort: If your prayers for these things proceed from pure ends, the glory of God, not the satisfaction and gratification of your lusts: If your desires after them be moderate as to the measure, content with that proportion the Infinite Wisdom sees fittest for you: If you take God’s way to obtain them, and dare not strain conscience, or commit a sin, though you should perish for want: If you can patiently wait God’s time for enlargements from your straits, and not make any sinful haste, you shall be surely supplied; and he that remembers your souls will not forget your bodies. But we live by sense, and not by faith; present things strike our affections more powerfully than the invisible things that are to come. The Lord humble his people for this.
Deduction. 4. Is this the privilege of believers, that they can commit their souls to God in a dying hour? Then how precious, how useful a grace is faith to the people of God, both living and dying?
All the graces have done excellently, but faith excels then all: faith is the Phoenix grace, the queen of graces: deservedly it is stiled precious faith,
First, While we live and converse here in the world, all our comfort and safety is from it; for all our union with Christ, the fountain of mercies and blessings, is by faith,
Secondly, And as our life, and all the supports and comforts of it here, are dependent on faith, so you see our death, as to the safety and comfort of our souls then, depends upon our faith: he that has no faiths cannot commit his soul to God, but rather shrinks from God. Faith can do many sweet offices for your souls upon a death-bed, when the light of this world is gone, and all joy ceases on earth: it can give us sights of things invisible in the other world, and those sights will breathe life into your souls, amidst the very pangs of death.
Reader, do but think what a comfortable foresight of God, and the joys of salvation, will be to thee, when thine eye-strings are breaking; faith can not only see that beyond the grave, which will comfort, but it can cleave to its God, and clasp Christ in a promise, when it feels the ground of all sensible comforts trembling, and sinking under thy feet: “My heart and my flesh faileth, but God is the strength (or rock) of my heart, and my portion forever.” Reeds fail, but the rock is firm footing; yea, and when the soul can no longer tabernacle here, it can carry the soul to God, cast it upon him, with “Father, into thy hands I commend my spirit.” O precious faith!
Deduction 5. Do the souls of dying believers commend themselves into the hands of God? Then let not the surviving relations of such sorrow as men that have no hope. A husband, a wife, a child, is rent by death out of your arms: well, but consider into what arms, into what bosom they are commended. Is it not better for them to be in the bosom of God, than in yours? Could they be spared so long from heaven, as to come back again to you but an hour, how would they he displeased to see your tears, and hear your cries and sighs for them: They would say to you as Christ said to the daughters of Jerusalem, “Weep not for me, but weep for yourselves, and for your children.” I am in a safe land, I am out of the reach of all storms and troubles. O did you but know what their state is, who are with God, you would be more than satisfied about them.
Deduction 6. Lastly, I will close all with a word of counsel. Is this the privilege of dying believers, to commend their souls into the hands of God.? Then as ever you hope for comfort, or peace in your last hour, see that your souls be such, as may be then fit to be commended into the hands of an holy and just God: See that they be holy souls; God will never accept them if they be not holy, “Without holiness no man shall see God,”
Thanks be to God for Jesus Christ.
Then took they the body of Jesus, and wound it in linen clothes with the spices, as the manner of the Jews is to bury. Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. There laid they Jesus therefore because of the Jews’ preparation day; for the sepulchre was nigh at hand.
You have heard the last words of dying Jesus commending his spirit into his Father’s hands. And now the life of the world hangs dead upon a tree. The light of the world, for a time, muffled up in a dismal cloud. The Sun of Righteousness set in the region and shadow of death. The Lord is dead, and he that wears the keys of the grave at his girdle, is now himself to be locked up in the grave.
All you that are the friends and lovers of Jesus, are this day invited to his funeral: such a funeral as never was since graves were first digged. “Come see the place where the Lord lay.” There are six remarkable particulars, about this funeral, in these three verses.
1. The preparations that were made for it, and that was mainly in two particulars, viz. the begging and perfuming of the body. His body could not be buried, till, by begging, his friends had obtained it as a favour from his judge. The dead body was by law in the power of Pilate, who adjudged it to death, as the bodies of those that are hanged, are in the power of the judge to dispose of them as he pleases. And when they had gotten it from Pilate, they wind it in fine linen clothes with spices. But what need of spices to perfume that blessed body? His own love was perfume enough to keep it sweet in the remembrance of his people to all generations: however, by this they will manifest, as far as they are able, the dear affection they have for him
2. The Bearers that carried his body to its grave, Joseph of Arimathea, and Nicodemus, two secret disciples; they were both men of estate and honour: none could imagine that these would have appeared at a time of so much danger, with such boldness for Christ; that ever they would have gone openly, and boldly to manifest their love to Christ, when dead, who were afraid to come to him (except by night) when he was living. But now a spirit zeal and courage is come upon them, when those that made greater and more open confessions of him are gone.
3. The Attendants who followed the hearse, were the women that followed him out of Galilee: among whom the two Maries, and the mother of Zebedee’s children (whom Marls calls Salome) are only named.
4. The grave, or sepulchre, where they laid him. It was in Joseph’s new tomb, which he had prepared in a garden near unto Golgotha, where our Lord died. Two things are remarkable about this tomb; it was another’s tomb, and it was a new tomb. It was another’s; for he had not a house of his own to lay his body in when dead. As he lived in other men’s houses, so he lay in another man’s tomb; and it was a new tomb, wherein never man was yet laid. Doubtless there was
much of providence in this; for had any other been laid there before him, it might have proved an occasion both to shake the credit and slur the glory at his resurrection, by pretending it was some former body, and not the Lord’s, that rose out of it. In this also divine Providence had a respect to that prophecy,
5. The disposition of the body in that tomb. It is true, there is no mention made of the groans and tears with which they laid him in his sepulchre; yet we may well presume, they were not wanting in plentiful expressions of their sorrow that way; for as they wept, and smote their breasts when he died,
6. And lastly, The last remarkable particular in the text, is the solemnity with which his funeral rites were performed, and they were all suitable to his humbled state: it was, indeed, a funeral as decently ordered, as the straits of time, and state of things would then permit; but there was nothing of pomp or outward state at all observed: few marks of honour set by men upon it; only the heavens adorned it with divers miraculous works, which in their proper place will be spoken to. Thus was he laid in his grave, where he continued for three incomplete days and nights in the territories of death, in the land of darkness and forgetfulness: partly to correspond with Jonah his type, and partly to ascertain the world of the reality of his death. Whence our observation is,
Doct. That the dead body of our Lord Jesus Christ was decently
interred by a small number of his own disciples, and continued
in the state of the dead for a time.
This observation containing matter of fact, and that so plainly and faithfully delivered to us by the pens of the several evangelists, we need do no more, to prepare it for our use, than to satisfy these two enquiries: why had Christ any funeral at all, since his resurrection was so soon to follow his death? And what manner of funeral Christ had?
First, Why had Christ any funeral at all, since he was to rise again from the dead, within that space of time that other men commonly have to lie by the wall before their interment; and had it continued longer unburied, it could see no corruption, having never been tainted by sin? Why, though there was no need of it at all upon that account that a funeral is needful for other bodies, yet there were these four weighty ends and reasons for it.
Reason 1. First, it was necessary Christ should be buried, to ascertain his death; else it might have been looked upon as a cheat: for, as they were ready enough to impose so gross a cheat upon the world at his resurrection, “That the disciples came by night, and stole him away,” much more would they have denied at once the reality, both of his death and resurrection, had he not been so perfumed and interred. But this cut off all pretensions; for in their kind of embalming, his mouth, ears and nostrils were all filled with their spices and odours; bound up in linen, and laid long enough in the tomb to give full assurance to the world of the certainty of his death; so that there could be no latent principle of life in him. Now, since our eternal life is wrapt up in Christ’s death, it can never be too firmly established. To this, therefore, we may well suppose Providence had special respect in his burial, and the manner of it.
Reason 2. Secondly, He must be buried, to fit the types and prophecies that went before. His abode in the grave was prefigured by Jonah’s abode three days and nights in the belly of the whale,
Reason 3. Thirdly, He must be buried, to complete his humiliation; this being the lowest step he could possibly descend to in his abased state. They have brought me to the dust of death: lower he could not be laid; and so low he must lay his blessed head, else he had not been humbled to the lowest.
Reason 4. Fourthly, But the great end and reason of his interment was the conquering of death in its own dominion and territories; which victory over the grave furnished the saints with that triumphant “epinikion” song of deliverance,
Secondly, Next let us enquire what manner of funeral Christ had?
And if we intently observe it, we shall find many remarkable properties in it.
First, We shall find it to be a very obscure and private funeral. Here was no external pomp or gallantry: Christ affected it not in his life, and it was no way suitable to the ends and manner of his death. Humiliation was designed in his death; and state is inconsistent with such an end; besides, he died upon the tree; and persons so dying, do not use to have much ceremony and state at their funerals. Three things show it to be a very humble and obscure funeral, as to what concerned outward glory, with which the great ones of the earth are usually interred. For,
1. The dead body of the Lord was not brought from his own house, as other men’s commonly are, but from the tree. They begged it of his judge. Had they not obtained this favour from Pilate, it must have been buried in Golgotha; it had been tumbled into a pit digged under the cross.
2. As it was first begged, then buried, so it was attended with a very poor train: a few sorrowful women followed the bier. Other men are accompanied to their graves by their relations and friends: the disciples were all scattered from him; afraid to own him dying, and dead.
3. And these few that were resolved to give him a funeral, are forced, by reason of the straits of time, to do it in great haste. Time was short; they take the next sepulchre they can get, and hurry him away that evening into it; for the preparation for the passover was at hand. This was the obscure funeral which the body of the Lord had. Thus was the Prince of the kings of the earth, who has the keys of death and hell, laid into his grave.
Secondly, Yet though men could bestow little honour upon it, the heavens bestowed several marks of honour upon it: adorned it with divers miracles, which wiped off the reproach of his death from him. These miracles were antecedent to his interment, or concomitants of it.
1. There was that extraordinary and preternatural eclipse of the sun; such an eclipse as was never seen since it first shone in heaven; the sun fainted at the sight of such a rueful spectacle, and clothed the whole heaven in black. The sight of this caused a great philosopher, who was then far from the place where this unparalleled tragedy was acting, to cry out upon the sight of it, “Either the God of nature now suffers, or the frame of the world is now dissolved.” The same Dionysius, writing to Apollophanes, a philosopher, who would not embrace the Christian faith, thus goes about to convince him. “What thinkest thou, (saith he) of the eclipse when Christ was crucified? were we not both of us at Heliopolis, and standing in the same place? Did we not see the moon in a new manner following the sun: and not in the conjunction, but from the ninth hour until the evening, by a reason unknown in nature, directly opposite to the sun? Didst thou not then, being greatly terrified, say unto me, O my Dionysius, what strange communications of the heavenly bodies are these?”
Such a preternatural eclipse is remembered in no other history; for it was not in time of conjunction, but opposition, the moon being then at full. From the sixth to the ninth hour, the sun and moon were together in the midst of heaven; but in the evening she appeared in the east, her own place, opposite to the sun. And then miraculously returning from east to west, did not pass by the sun, and set in the west before it, but kept it company for the space of three hours, and then returned to the east again. And whereas in all other natural eclipses, the shadow always begins on the western parts of the body of the sun, and that part is also first cleared; it was quite contrary in this; for though the moon was opposite to the sun, and distant from it the whole breadth of heaven, yet with a miraculous swiftness it overtook the sun, darkened first the eastern part of it, and soon prevailed over its whole body; which caused darkness over all the land; i.e. say some, over the whole earth; or, as others, over the whole land of Jewry; or, as others, over the whole horizon, and all places of the same altitude and latitude, which is most probable.
Secondly, And as Christ’s funeral was adorned with such a miraculous eclipse, which put the heavens and earth into mourning; so thee rocks did rend: the vail of the temple rent in twain from top to bottom; the graves opened, and the dead bodies of many saints arose and went into the holy city, and were seen of many. The rending of the rocks was a sign of God’s fierce indignation,
As for the rending in twain of the vail, it was a notable miracle, plainly shewing that all ceremonies were now accomplished and abolished; no more veils now: as also that believers have now most free access into heaven. At that very instant when the vail rent, the high priest was officiating in the most holy place, and the vail which hid him from the rest of the people, being rent, they might freely see him about his work in the holy of holies; a lively emblem of our High-priest, whom now we see by faith in the heavens there performing his intercession work for us.
The opening of the graves, plainly shewed the design and end of Christ’s going into it; that it might not have dominion over the bodies of the saints, but being vanquished and destroyed by Christ, lets go all that are his whom he ransomed from the grave as a prey out of its paws: a specimen whereof was given in those holy ones that rose at that time and appeared to many in the holy city. Thus was the funeral of our Lord performed by men: Thus was it adorned by miracles from heaven.
Use. And now we have seen Jesus interred; he that wears at his girdle the keys of hell and death, himself locked up in the grave. What shall I say of him whom they now laid in the grave? shall I undertake to tell you what he was, what he did, suffered, and deserved? Alas! the tongues of angels must pause and stammer in such a work. I may truly say, as Nazianzen said of Basil, “No tongue but his own can sufficiently commend and praise him.” He is a sun of righteousness; a fountain of life; a bundle of love. Of him it might be said in that day, Here lies lovely Jesus, in whom is treasured up whatsoever an angry God can require for his satisfaction, or an empty creature for his perfection; before him was none like him, and after shall none arise comparable to him. “If every leaf and spire of grass,” (saith one,) “nay, all the stars, sands and atoms, were so many souls and scraphims, whose love should double in them every moment to all eternity, yet would it fall infinitely short of what is due to his worth and excellency. Suppose a creature composed of all the choice endowments that ever dwelt in the best of men since the creation of the world, in whom you find a meek Moses, a strong Samson, a faithful Jonathan, a beautiful Absalom, a rich and wise Solomon; nay, and add to this, the understanding, strength, agility, splendour, and holiness of all the angels, it would all amount but to a dark shadow of this incomparable Jesus.”
“Who ever weighed Christ in a pair of balances?” saith another. “Who has seen the foldings and plaits, the heights and depths of that glory that is in him! O for such a heaven, as but to stand afar off and see, and love, and long for him, while time’s thread be cut, and this great work of creation dissolved!—O, if I could yoke in among the throng of angels and seraphim, and now glorified saints, and could raise a new love song of Christ before all the world! I am pained with wondering at new opened treasures in Christ. If every finger, member, bone and joint, were a torch burning in the hottest fire in hell, I would they could all send out love praises, high songs of praise for evermore, to that plant of renown, to that royal and high Prince, Jesus my Lord. But, alas! his love swelleth in me, and finds no vent.—I mar his praises, nay, I know no comparison of what Christ is, and what he is worth. All the angels, and all the glorified, praise him not so much as in halves. Who can advance him, or utter all his praise?—O, if I could praise him, I would rest content to die of love for him. O, would to God I could send in my praises to my incomparable Well-beloved, or cast my love-songs of that matchless Lord Jesus over the walls, that they might light in his lap before men and angels!—But when I have spoken of him till my head rive, I have said just nothing; I may begin again. A Godhead, a Godhead, is a world’s wonder! Set ten thousand thousand new made worlds of angels and elect men, and double them in number ten thousand thousand thousand times: let their hearts and tongues be ten thousand times more agile and large than the hearts and tongues of the seraphim, that stand with six wings before him; when they have said all for the glorifying and praising of the Lord Jesus, they have spoken little or nothing. O that I could even wear out this tongue in extolling his highness! But it is my daily admiration, and I am confounded with his incomparable love,”
Thus have his enamoured friends faintly expressed his excellencies; and if they have therein done any thing, they have shown the impossibility of his due praises.
Come and see, believing souls, look upon dead Jesus in his winding-sheet by faith, and say, Lo, this is he, of whom the church said, “My beloved is white and ruddy:” his ruddiness is now gone, and a death paleness has prevailed over all his body, but still as lovely as ever, yea, altogether lovely.
If David, lamenting the death of Saul and Jonathan, said, “Daughters of Jerusalem, weep over Saul, who clothed you in scarlet, with other delights; who put ornaments of gold upon your apparel;” Much rather may I say, Children of Zion, weep over Jesus, who clothed you with righteousness, and the garments of salvation.
This is he who quitted the throne of glory; left the bosom of unspeakable delights; came in a body of flesh, produced in perfect holiness; brake through many and great impediments, (thy great unworthiness, the wrath of God and man,) by the strength of love to bring salvation home to thy soul. Can he that believingly considers this, do less than faint at the sense of that love that brought him to the dust of death, and cry out with that father, “My Lord was crucified!” But I will insist no longer upon generals; but draw down the particulars of Christ’s funeral to your use, in the following corollaries,
Corollary 1. Was Christ buried in this manner? Then a decent and mournful funeral, where it can be had, is very laudable among Christians.
I know the souls of the saints have no concernment for their bodies, nor are they solicitous how the body is treated here; yet there is a respect due to them, as they are the temples wherein God has been served, and honoured by those holy souls that once dwelt in them, as also upon the account of their relation to Christ, even when they lie by the walls; and the glory that will be one day put upon them, when they shall be changed, and made like unto Christ’s glorious body. Upon such special accounts as these, their bodies deserve an honourable treatment, as well as upon the account of humanity, which owes this honour to the bodies of all men.
To have no funeral, is accounted a judgement,
Corol. 2. Did Joseph and Nicodemus so boldly appear at a time of so much danger, to beg the body, and give it a funeral? Let it be for ever a caution to strong Christians, not to despise or glory over the weak. You see here a couple of poor, low spirited, and timorous persons, that were afraid to be seen in Christ’s company, when the other disciples professed their readiness to die with him: yet those flee, and these appear for him, when the trial comes indeed. If God desert the strong, and assist the weak, the feeble shall be as David, and the strong as tow. I speak not this to discourage any man from striving to improve inherent graces to the utmost; for it is ordinarily found in experience, that the degrees of assisting grace, are given out according to the measures of inherent grace: but I speak it to prevent a sin incident to strong Christians, which is to despise the weak, which God corrects by such instances and examples as this before us.
Corol. 3. Hence we may be assisted in discerning the depths of Christ’s humiliation for us: And see from what, to what his love brought him. It was not enough, that he who was in the form of God, became a creature, which was an infinite stoop, nay, to be made a Man, an inferior order of creatures; nay, to be a poor man, to spend his days in poverty and contempt, but also to be a dead corpse for our sakes. O what manner of love is this!
Now, the deeper the humiliation of the Son of God was, the more satisfactory to us it must needs be, for as it shows us the heinousness of sin, that deserves all this, so the fulness of Christ’s satisfaction, whereby he makes up that breach. O, it was deep humiliation indeed! how unlike himself is he now become! does he look like the Son of God? What! the Son of God, whom all the angels adore, to be hurried by three or four persons into his grave in an evening! to be carried from Golgotha to the grave in this manner, and there lie as a captive to death for a time! Never was the like change of conditions; never such an abasement heard of in the world.
Corol. 4. From this funeral of Christ results the purest, and strongest consolation and encouragement to believers, against the fears of death and the grave. If this be so, that Jesus has lain in the grave before you; let me say then to you, as the Lord spake to Jacob,
First, The grave received, but could not destroy Jesus Christ: death swallowed him, as the whale did Jonah his type, but could not digest him when it had swallowed him, but quickly delivered him up again. Now Christ’s lying in the grave, as the common head and representative of believers, what comfort should this inspire into their hearts: for, as it fared with Christ’s body personal, so it shall with Christ’s body mystical: it could not retain him; it shall not
for ever retain them. This resurrection of Christ out of his grave, is the very ground of our hope for a resurrection out of our graves. “Christ is risen from the dead, and become the first fruits of them that slept,”
Secondly, As the union betwixt the body of Christ, and the Divine nature was not dissolved, when that body was laid in the grave, so the union betwixt Christ and believers is not, cannot be dissolved, when their bodies shall be laid in their graves. It is true, the natural union betwixt his soul and body was dissolved for a time; but the hypostatical union was not dissolved, no, not for a moment: that body was the body of the Son of God, when it was in the sepulchre. In like manner, the natural union betwixt our souls and bodies is dissolved by death; but the mystical union betwixt us and Christ, yea, betwixt our very dust and Christ, can never be dissolved.
Thirdly, As Christ’s body, when it was in the grave, did there rest in hope, and was assuredly a partaker of that hope; so it shall fare with the dead bodies of the saints, when they lay them down also in the dust: “My flesh also shall rest in hope,” saith Christ,
Fourthly, and lastly, Christ’s lying in the grave before us, has quite changed, and altered the nature of the grave; so that it is not what it was: it was once a part of the curse. “Dust thou art, and unto dust thou shalt return,” was a part of the threatening, and curse for sin. The grave had the nature and use of a prison, to keep the bodies of sinners against the great assizes, and then deliver them up into the hands of a great and terrible God; but now it is
no prison, but a bed of rest: yea, and a perfumed bed, where Christ lay before us. Which is a sweet consideration of the grave indeed; “They shall enter into peace, they shall rest in their beds,”
Indeed, the grave is a terrible place to them that are out of Christ; death is the Lord’s sergeant to arrest them; the grave is the Lord’s prison to secure them. When death draws them into the grave, it draws them thither as a lion does his prey into the den to devour it. So you read,
Corollary 5. Lastly, Since Christ was laid in his grave, and his people reap such privileges by it; as ever you expect rest or comfort in your graves, see that you get union with Christ now.
It was an ancient custom of the Jews, to put rich treasures into the graves with their friends, as well as to bestow much upon their sepulchres. It is said, Hircanus opened David’s sepulchre, and took out of it three thousand talents of gold and silver. And to this sense many interpret that act of the Chaldeans,
First, The first ground of comfort which a believer carries with him to the grave, is, that the covenant of God holds firmly with his very dust, all the days of its appointed time in the grave. So much Christ tells us,
Secondly, As God’s covenant with our very bodies is indissolvable, so God’s love to our very dust is inseparable. “I am the God of Abraham.” God looks down from heaven into the graves of his saints with delight, and looks on that pile of dust with complacency, which those that once loved it cannot behold without loathing. The apostle is express,
Thirdly, As God’s love will be with you in the grave, so God’s providence shall take order about your graves, when they shall be digged for you. And be sure he will not dig your graves till you are fit to be put into them: he will bring you thither in the best time;
Fourthly, If you be in Christ, as God’s covenant holds with you in the grave, his love is inseparable from your dust, his providence shall give order when it shall be digged for you, so, in the next place, his pardons have loosed all the bonds of guilt from you, before you lie down in the grave: so that you shall not die in your sins. Ah, friends, what a comfort is this! that you are the Lord’s free men in the grave! sin is a bad bed-fellow, and a worse grave
fellow. It is a grievous threatening,
Fifthly, Whenever you come to your graves, you shall find the enmity of the grave slain by Christ: it is no enemy; nay, you will find it friendly, a privileged place to you: it will be as sweet to you that are in Christ, as a soft bed in a still quiet chamber to one that is weary and sleepy. Therefore, it is said,
Sixthly, To conclude: if in Christ, know this for your comfort, that your own Lord Jesus Christ keeps the keys of all the chambers of death: and as he unlocks the door of death, when he lets you in, so he will open it again for you when you awake, to let you out; and from the time he opens to let you in, till the time he opens to let you out, he himself wakes and watches by you while you sleep there. “I (saith he) have the keys of death,”
He shall see the travail of his soul, and be satisfied.
We are now arrived at the last particular place which we designed to speak to in Christ’s state of humiliation, namely, the designs and blessed ends for which he was so deeply abased. It is inconsistent with the prudence of a common agent, to be at vast expenses of time, pains, and cost, and not to propound to himself a design worthy of all those expenses. And it is much less imaginable, that Christ should so stupendously abase himself, by stooping from the bosom of his Father to the state of the dead, where our last discourse left him, it there had not been some excellent and glorious thing in his eye, the attainment whereof might give him a content and satisfaction, equivalent to all the sorrows and abasements he endured for it.
And so much is plainly held forth in this scripture, “He shall see the travail of his soul, and be satisfied.” In which words three things fall under our consideration.
First, The travailing pangs of Christ. So the agonies of his soul and torments of his body are fitly called, not only because of the sharpness and acuteness of them, being in that respect like the sharpness and acuteness of them, being in that respect like birth- pangs of a travailing women, for so this word signifies, but also because they fore-run, and make way for the birth, which abundantly recompenses all those labours. I shall not here insist upon the pangs and agonies endured by Christ in the garden, or upon the cross, which the prophet stiles “the travail of his soul,” having, in the former sermons, opened it largely in its particulars, but pass to the
Second Thing considerable in these words, and that is the assured fruits and effects of this his travail; he shall see the travail of his soul. By seeing, understand the fruition, obtainment, or enjoyment of the end of his sufferings. He shall not shed his blood upon an hazard; his design shall not miscarry; but he shall certainly see the ends he aimed at, accomplished.
And Thirdly, This shall yield him great satisfaction: as a “woman forgets her sorrow, for joy that a man is born into the world,”
Doct. That all the blessed designs and ends for which the Lord
Jesus Christ humbles himself to the death of the cross, shall
certainly be attained, to his full content and satisfaction.
My present business is not to prove, that Christ shall certainly obtain what he died for; nor to open the great satisfaction and pleasure which will arise to him out of those issues of his death, but to point at the principal ends of his death: making some brief improvement as we pass along.
First, Then let us enquire into the designs and ends of Christ’s humiliation, at least the main and principal ones; and we shall find, that as the sprinkling of the typical blood in the Old Testament was done for four weighty ends or uses, answerable, the precious and invaluable blood of the Testator and surety of the New Testament is shed for four weighty ends also.
First, That blood was shed and applied to deliver from danger;
Secondly, The blood that was shed to make an atonement betwixt God and the people;
Thirdly, That blood was shed to purify persons from their ceremonial pollutions,
Fourthly, That blood was shed to ratify and confirm the testament or covenant of God with the people,
First, One principal design and end of shedding the blood of Christ was to deliver his people from danger, the danger of that wrath which burns down to the lowest hell. So you find,
Now from this wrath to come, has Jesus delivered his people by his death. For that was the price laid down for their redemption from the wrath of the great and terrible God,
First, Freely, by his own voluntary interposition and susception oft the mediatorial office, moved thereunto by his own bowels of compassion, which yearned over his elect in their misery. The saints were once a lost generation, that had sold themselves, and their inheritance also; and had not wherewithal to redeem either: but they had a near kinsman (even their elder brother by the mother’s side) to whom the right of redemption did belong who being a mighty man of
wealth, the heir of all things, undertook to be their God; and out of his own proper substance to redeem both them and their inheritance. Them, to be his own inheritance,
Secondly, Christ by death has delivered his people fully. A full deliverance it is, both in respect of time and degrees. A full deliverance in respect of time. It was not a reprieve, but a deliverance. He thought it not worth the shedding of his blood to respite the execution for a while. Nay, in the procurement of their eternal deliverance from wrath, and in the purchase of their eternal inheritance, he has but an even bargain, not a jot more than his blood was
worth. Therefore is he become “the author of eternal salvation to them that obey him,”
Thirdly, This deliverance obtained for us by the death of Christ is a special and distinguishing deliverance. Not common to all, but peculiar to some; and they by nature no better than those that are left under wrath. Yea, as to natural disposition, moral qualifications, and external endowments, oftentimes far inferior to them that perish. How often do we find a moral righteousness, an harmless innocence, a pretty ingenuity, a readiness to all offices of love, in
them that sue notwithstanding left under the dominion of other lusts, and under the damning sentence of the law; whilst on the other side, proud, peevish, sensual, morose, and unpolished natures, are chosen to be the subjects of this salvation? “You see your calling, brethren,”
Fourthly and lastly, It is a wonderful salvation. It would weary the arm of an angel to write down all the wonders that are in this salvation. That ever such a design should be laid, such a project of grace contrived in the heart of God, who might have suffered the whole species to perish. That it should only concern man, and not the angels, by nature more excellent than us; that Christ should be pitched upon to go forth upon this glorious design. That he should effect it in such a way, by taking our nature and suffering the penalty of the law therein. That our deliverance should be wrought out and finished when the Redeemer and his design seemed both to be lost and perished. These with many more are such wonders as will take up eternity itself to search, admire, and adore them.
Before I part from this first end of the death of Christ, give me leave to deduce two useful corollaries from it, and then proceed to a second.
Coroll. 1. Hath Christ by death delivered his people from the wrath to come? How ungrateful and disingenuous a thing must it be then for those that have obtained such a deliverance as this, to repine and grudge at those light afflictions they suffer for a moment upon Christ’s account in this world!
Alas! what are these sufferings, that we should grudge at them? Are they like those which the Redeemer suffered for our deliverance? Did ever any of us endure for him what he endured for us? Or is there any thing you can suffer for Christ in this world, comparable to this wrath to come, which you must have endured, had he not, by the price of his own blood, rescued you from it.
Readers wilt thou but make the comparison in thine own thoughts, in the following particulars, and then pronounce when thou best duly compared.
First, What is the wrath of man to the wrath of God? What is the arm of a creature to the anger of a Deity? Can man thunder with an arm like God?
Secondly, What are the sufferings of the vile body here, to the tortures of a soul and body in hell? The torments of the soul, are the very soul of torments
Thirdly, What are the troubles of a moment to that wrath, which, after millions of years are gone, will still be called wrath to come? O what comparison betwixt a point of hasty time, and the interminable duration of vast eternity!
Fourthly, What comparison is there betwixt the intermitting sorrows and sufferings of this life, and the continued uninterrupted wrath to come? Our troubles here are not constant, there are gracious relaxations, lucid intervals here; but the wrath to come allows not a moment’s case or mitigation.
Fifthly, What light and easy troubles are those, which, being put into the rank and order of adjuvant causes, work under the influence and blessing of the first cause, to the everlasting good of them that love God, compared with that wrath to come, out of which no good effects or issues are possible to proceed to the souls on which it lies?
Sixthly, and lastly, How much more comfortable is it, to suffer in fellowship with Christ and his saints for righteousness sake, than to suffer with devils and reprobates for wickedness sake? Grudge not then, O ye that are delivered by Jesus from wrath to come, at any thing ye do suffer, or shall suffer from Christ, or for Christ in this world.
Corol. 2. If Jesus Christ has delivered his people from the wrath to come, how little comfort can any man take in this present enjoyments and accommodations in the world, whilst it remains a question with him, whether he be delivered from the wrath to come? It is well for the present, but will it be so still? Man is a prospecting creature, and it will not satisfy him that his present condition is comfortable, except he have some hopes it shall be so hereafter. It can afford a man little content that all is easy and pleasant about him now, whilst such passages and terrible hints of wrath to cone are given him by his own conscience daily. O, methinks such a thought as this, what if I am reserved for the wrath to come? should be to him, as the fingers appearing upon the plaster of the wall were to Belteshazzar in the height of a frolic. It is a custom with some of the Indians, when they have taken a prisoner (whom they intend not presently to eat) to bring him with great triumph into the village, where he dwelleth that has taken him; and placing him in the house of one that was slain in the wars, as it were to re- celebrate his funeral, they give him his wives or sisters to attend on him, and use at his pleasure: they apparel him gorgeously, and feed him with all the dainty meats that may be had; affording him all the pleasure that can be devised; when he has passed certain months in all these pleasures, and (like a capon) is made fat with delicate fare, they assemble themselves upon some festival day, and in great pomp bring him to the place of execution, where they kill and eat him.
Such are all the pleasures and enjoyments of the wicked, which feed them for the day of slaughter. How little stomach can a man have to those dainties that understands the end and meaning of them! Give not sleep therefore to thine eyes, reader, till thou hast got good evidence, that thou art of that number whom Jesus has delivered from the wrath to come. Till thou canst say, he is a Jesus to thee. This may be made out to thy satisfaction three ways.
First, If Jesus have delivered thee from sin, the cause of wrath, thou mayest conclude he has delivered thee from wrath, the effect and fruit of sin. Upon this account the sweet name of Jesus, was imposed upon him,
Secondly, If thy soul do set an inestimable value on Jesus Christ, and be endeared to him upon the account of that inexpressible grace manifested in this deliverance, it is a good sign thy soul has a share in it. Mark what an epithet the saints give Christ upon this account,
If such a deliverance so endeared them to Titus, how should the great deliverance from wrath to come, endear all the redeemed to love their dear Jesus? This is the native effect of mercy upon the soul that has felt it.
Thirdly. To conclude, A disposition and readiness of mind to do, or endure any thing for Christ’s sake, upon the account of his deliverance from the wrath to come; is a good evidence you are so delivered,
End 2. As the typical blood was shed and sprinkled to deliver from danger, so it was shed to make atonement,
Reconciliation of the elect to God, is therefore another of those beautiful births which Christ travailed for. So you find it expressly,
First, How Christ reconciles God and man by his death. And it must needs be by the satisfaction his death made to the justice of God for our sins. And so, reparation being made, the enmity ceases. Hence it is said,
Now this reconciliation is made and continued betwixt God and us, three ways; namely, by the oblation of Christ, which was the price that procured it, and so we were virtually meritoriously reconciled. By the application of Christ and his benefits to us through faith, and so we are actually reconciled. And by the virtual continuation of the sacrifice of Christ in heaven, by his potent and eternal intercession, and so our state of reconciliation is confirmed, and
all future breaches prevented. But all depends, as you see, upon the death of Christ. For had not Christ died, his death could never be applied to us, nor pleaded in heaven for us. How the death of Christ meritoriously procures our reconciliation, is evident from that fore-cited scripture,
Secondly, And if you enquire why this reconciliation was made by the death of Christ, rather than any other way, satisfaction is at hand, in these two answers.
First, That we can imagine no other way by which it could be compassed. And,
Secondly, If God could have reconciled us as much by another way, yet he could not have obliged us so much by doing it in another way, as he has by doing it this way. Surely, none but he that was God manifested in our flesh could offer a sacrifice of sufficient value to make God amends for the wrong done him by one sin, much less for all the sins of the elect. And how God should (especially after a peremptory threatening of death for sin) readmit us into favour without full satisfaction, cannot be imagined. He is indeed inclined to acts of mercy, but none must suppose him to exercise one attribute in prejudice to another. That his justice must be eclipsed, whilst his mercy shines. But allow that Infinite Wisdom could have found out another means of reconciling us as much, can you imagine, that in any other way he could have obliged us as much, as he has done by reconciling us to himself by the death of his own Son? It cannot be thought possible. This therefore was the most effectual, just, honourable, and obliging way to make up the peace betwixt him and us.
Thirdly, This reconciliation, purchased by the blood of Christ, is offered unto men by the gospel, upon certain articles and conditions; upon the performance whereof it actually becomes theirs; and without which, notwithstanding all that Christ has done and suffered, the breach still continues betwixt them and God. And let no man think this a derogation from the freeness and riches of grace, for these things serve singularly to illustrate and commend the grace of God to sinners.
As he consulted his own glory, in the terms on which he offers us our peace with him: so it is his grace which brings up souls to those terms of reconciliation. And surely he has not suspended the mercy of our reconciliation upon unreasonable or impossible conditions. He has not said, if you will do as much for me, as you have done against me, I will be at peace with you; but the two grand articles of peace with God, are repentance and faith. In the first, we lay down arms against God, and it is meet it should be so, before he readmits us into a state of peace and favour; in the other, we accept Christ and pardon through him with a thankful heart, Yielding up ourselves to his government, which is equally reasonable.
These are the terms on which we are actually reconciled to God. “Let the wicked forsake his way, and the unrighteous man his thoughts; and let him turn to the Lord, and he will have mercy on him; and to our God, for he will abundantly pardon.” So
But if there be any poor soul, that saith in his heart, it repents me for sinning against God, and is sincerely willing to come to Christ, upon gospel-terms, he shall have peace. And that peace,
Fourthly, Is no common peace. The reconciliation which the Lord Jesus died to procure for broken-hearted believers, it is,
First, A firm well-bottomed reconciliation, putting the reconciled soul beyond all possibility of coming under God’s wrath any more,
Secondly, This reconciliation with God is the fountain out of which all our other comforts flow to us; this is plainly included in those words of Eliphaz to Job, chap. 22: 21. “Acquiant now thyself with him, and be at peace, thereby good shall come upon thee.” As trade flourishes, and riches come in when peace is made betwixt states and kingdoms; so all spiritual and temporal mercies flow into our bosoms, when once we are reconciled to God. What the comfort of
such a peace will be in a day of straits and dangers, and what it will be valued at in a dying day, who but he that feels it can declare? And yet such an one cannot fully declare it, for it passes all understanding,
Inference 1. If Christ died to reconcile God and man, how horrid an evil then is sin! And how terrible was that breach made betwixt God and the creature by it, which could no other way be made up by the death of the Son of God! I remember I have read, that when a great chasm or breach was made in the earth by an earthquake, and the oracle was consulted how it might be closed; this answer was returned, That breach can never be closed, except something of great worth be thrown into it. Such a breach was that which sin made, it could never be reconciled but by the death of Jesus Christ, the most excellent thing in all the creation.
Inf. 2. How sad is the state of all such as are not comprised in the articles of peace with God! The impenitent unbeliever is excepted. God is not reconciled to him; and if God be his enemy, how little avails it, who is his friend? For, if God be a man’s enemy, he has an Almighty enemy in him, whose very frown is destruction,
Yea, he is an unavoidable enemy. Fly to the utmost parts of the earth, there shall his hand reach thee, as it is
Inf. 3. If Christ died to reconcile us to God, give diligence to clear up to your own souls, your interest in this reconciliation. It Christ thought it worth his blood to purchase it, it is worth your care and pains to clear it. And what can better evidence it, than your conscientious tenderness of sin, lest you make new breaches. Ah, if reconciled, you will say, as
End 3. You have seen two of those beautiful births of Christ’s travail, and lo, a third comes, namely, The sanctification of his people. Typical blood was shed, as you heard, to purify them that were unclean; and so was the blood of Christ shed to purge away the sins of his people: so speaks the apostle expressly,
The pouring forth of Christ’s blood for us, obtained the pouring forth of the spirit of holiness upon us. Therefore the Spirit is said to come in his name, and to take of his, and shew it unto us. Hence it is said,
First, Holiness is the image and glory of God. His image,
Secondly, As it is the soul’s highest beauty, so it is the soul’s best evidence for heaven. “Blessed are the pure in heart, for they shall see God,”
Thirdly, As holiness is the soul’s best evidence for heaven, so it is a continual spring of comfort to it in the way thither. The poorest and sweetest pleasures in this world are the results of holiness, “till we come to live holy, we never live comfortably. Heaven is epitomised in holiness.
Fourthly, And to say no more; it is the peculiar mark by which God has visibly distinguished his own from other men,
Inference 1. Did Christ die to sanctify his people, how deep then is the pollution of sin, that nothing but the blood of Christ can cleanse it! All the tears of a penitent simmer, should he shed as many as there have fallen drops of rain since the creation to this day, cannot wash away one sin. The everlasting burnings in hell cannot purify the flaming conscience from the least sin. O guess at the wound by the largeness and length of this tent that follows the mortal weapons, Sin.
Inf. 2. Did Christ die to sanctity his people? Behold then the love of a Saviour. “He loved us, and washed us from our sins in his own blood.” He did not shed the blood of beasts, as the priests of old did, but his own blood,
End 4. As Christ died to sanctify his people; so he died also to confirm the New Testament to all those sanctified ones. So it was in the type,
First, All temporal good things,
Secondly, All spiritual good things are bequeathed to them in this testament, as remission of sin, and acceptation with God, which are contained in their justification,
Thirdly, All eternal good things. Heaven, glory, and eternal life,
How the death of Christ confirmed the New Testament is worth our enquiry. The Socinians, as they allow no other end of Christ’s death, but the confirmation of the New Testament, so they affirm he did it only by way of testimony, or witness-bearing in his death. But this is a vile derogation from the efficacy of Christ’s blood, to bring it down into an equality with the blood of martyrs. As if there were no more in it than was in their blood.
But know, reader, Christ died not only, or principally, to confirm the Testament by his blood, as witness to the truth of those things, but his death rectified it as the death of a testator, which makes the New Testament irrevocable. And so Christ is called in this text. Look as when a man has made his will, and is dead, that will is presently in force, and can never be recalled. Besides, the will of the dead, is sacred with men. They dare not cross it. It is
certain the last will and testament of Christ is most sacred, and God will never annul or make it void. Moreover, it is not with Christ as with other testators, who die, and must trust the performance of their wills with their executors, but as he died to put it in force, so he lives again to be the executor of his own testament. And all power to fulfil his will is now in his own hands,
Inference 1. Did Christ die to confirm the New Testament, in which such legacies are bequeathed to believers. How are all believers concerned then to prove the will of a dead Jesus! My meaning is, to clear their title to the mercies contained in this blessed testament. And this may be done two ways. By clearing to ourselves our covenant-relations to Christ. And by discovering those special covenant-impressions upon our hearts, to which the promises therein contained, do belong.
First, Examine your relations to Christ. Are you his spouse? Have you forsaken all for him?
Secondly, You may discern your interest in the new testament or covenant (for they are substantially the same thing) by the new covenant impressions that are made on your hearts, which are so many clear evidences of your right to the benefits it contains. Such are spiritual illuminations,
Inf. 2. To conclude, it is the indispensable duty of all on whom Christ has settled such mercies, to admire his love, and walk answerably to it.
First, Admire the love of Christ. O how intense and ardent was the love of Jesus! who designed for you such an inheritance, with such a settlement of it upon you! These are the mercies with which his love had travailed big from eternity, and now he sees the travail of his soul, and you also have seen somewhat of it this day. Before this love let all the saints fall down astonished, humbly professing that they owe themselves, and all they are, or shall be worth, to eternity, to this love.
Secondly, And be sure you walk becoming persons for whom Christ has done such great things. Comfort yourselves under present abasures with your spiritual privileges,
An Introduction to the State of Exaltation.
Having finished what I designed to speak to, about the work of redemption, so far as it was carried on by Christ in his humble state, we shall now view that blessed work as it is further advanced and perfected in his state of exaltation.
The whole of that world was not to be finished on earth in a state of suffering, and abasure, therefore the apostle makes his exaltation, in order to the finishing of the remainder of his work so necessary a part of his priesthood, that without it he could not have been a priest,
For look, as it was not enough for the sacrifice to be slain without, and his blood left there; but after it was shed without, it must be carried within the vail, into the most holy place before the Lord,
Moreover, God the Father stood engaged in a solemn covenant to reward him for his deep humiliation, with a most glorious and illustrious advancement,
Yea, justice required it should be so. For how could our surety be detained in the prison of the grave, when the debt for which he was imprisoned was by him fully discharged, so that the law of God must acknowledge itself to be fully satisfied in all its claims and demands? His resurrection from the dead was, therefore, but his discharge or acquittance upon full payment. Which could not in justice be denied him.
And, indeed, God the Father lost nothing by it, for there never was a more glorious manifestation made of the name of God to the world, than was made in that work. Therefore it is said,
Now this singular exaltation of Jesus Christ, as it properly respects his human nature, which alone is capable of advancement; for, in respect of his divine nature, he never ceased to be the Most High. So it was done to him as a common person, and as the Head of all believers, their Representative in this as well as in his other works. God therein shewing what, in due time, he intends to do the persons of his elect, after they, in conformity to Christ, have suffered a while. Whatever God the Father intendeth to do in us, or for us, he has first done it to the person of our Representative, Jesus Christ. And this, if you observe, the scriptures carry in very clear and plain expressions, through all the degrees and steps of Christ’s exaltation, viz. his resurrection, ascension, session at the right-hand of God, and returning to judge the world; of which I purpose to speak distinctly in the following sermons.
He arose from the dead as a public person,
He ascended into heaven, as a public person, for so it is said in
And let no man’s heart suggest a suspicious thought to him, that this wonderful advancement of Christ may cause him to forget his poor people, groaning here below under sin and misery. For the temper and disposition of his faithful and tender heart, is not changed with his condition. He bears the same respect to us as when he dwelt among us. For indeed he there lives and acts upon our account,
And how seasonable and comfortable will the meditations of Christ’s exaltation be to thee, O believer, when sickness has wasted thy body, withered its beauty, and God is bringing thee to the dust of death! Ah! think then, that that “vile body shall be conformed to the glorious body of Christ,”
Having spoken thus much of Christ’s exalted state, to cast some general light upon it, and engage your attentions to it, I shall now according to the degrees of this his wonderful exaltation, briefly open it, under the fore-mentioned heads, viz. his resurrection, ascension, session at the Father’s right hand, and his return to judge the world.
He is not here; for he is risen, as he said: come, see the place where the Lord lay.
We have finished the doctrine of Christ’s humiliation, wherein the Sun of righteousness appeared to you, as a setting sun, gone out of sight; but as the sun when it is gone down to us, begins a new day in another part of the world, so Christ, having finished his course, and sock in this world, rises again, and that, in order to the acting, another glorious part of his work in the world above. In his death, he was upon the matter totally eclipsed, but in his resurrection, he began to recover his light and glory again. God never intended that the darling of his soul should be lost in obscure sepulchre. An angel descends from heaven, to roll away the stone, and, with it, the reproach of his death; and to be the heavenly herald, to proclaim his resurrection to the two Mary’s, whose love to Christ had, at this time, drawn them to visit the sepulchre, where they lately left him.
At this time (the Lord being newly risen) the keepers were trembling, and become as dead men. So great was the terrible majesty and awful solemnity attending Christ’s resurrection; but, to encourage these good souls, the angel prevents them with these good tidings; “He is not here; for he is risen, as he said: come, see the place where the Lord lay:” q. d. Be not troubled, though you have not the end you came for, one sight more of your dear, though dead Jesus; yet you have not lost your labour; for, to your eternal comfort, I tell you, “he is risen, as he said.” And to put it out of doubt, come hither and satisfy yourselves, “See the place where the Lord lay.”
In which words arts we have both a declaration and confirmation of the resurrection of Christ from the dead.
First. A declaration of it by the angels, both negatively and affirmatively. Negatively, He is not here. Here. indeed you laid him, here you left him, and here you thought to find him as you left him; but you are happily mistaken, He is not here. However, this giving them no satisfaction, so he might continue dead still, thought removed to another place, as indeed they suspected he was,
Secondly, Here is also a plain confirmation of Christ’s resurrection, and that, first, From Christ’s own prediction, He is risen, as he said. He foretold that which I declare to be now fulfilled. Let it not therefore seem incredible to you. Secondly, by their own sight, “Come, see the place where the Lord lay.” The grave has lost its guest; it is now empty; death has lost its prey. It received, but could not retain him, “Come, see the place where the Lord lay.” Thus the resurrection of Christ is declared, and confirmed. Hence our observation is,
Doct. That our Lord Jesus Christ, by the almighty power of his
own Godhead, revived, and rose from the dead; to the terror and
consternation of his enemies, and the unspeakable consolation
of believers.
That our Lord Jesus Christ, though laid, was not lost in the grave; but the third day revived and rose again, is a truth confirmed to us by many infallible proofs, as Luke witnesseth,
And blessed be God it is so. For if it were not, then were the “gospel in vain,”
Had he not revived and risen from the dead, how could all the types that prefigured it have been satisfied? Surely they must have stood as insignificant things in the scriptures; and so must all the predictions of his resurrection, by which it was so plainly foretold. See
To conclude. Had he not risen from the dead, how could he have been installed in that glory whereof he is now possessed in heaven, and which was promised him before the world was, upon the account of his death and sufferings? “For to this end Christ both died, and rose and revived, that he might be Lord both of the dead and living,”
So then, there remains no doubt at all of the certainty of Christ’s resurrection; it was so, and upon all accounts it must needs be so; for you see how great a weight the scriptures hang upon this nail. And blessed be God it is a nail fastened in a sure place. I need spend no more words to confirm it; but rather choose to explain and open the nature and manner of his resurrection, which I shall do by shewing you four or five properties of it. And the first is this,
First, Christ rose from the dead with awful majesty. So you find it in
Secondly, And to increase the splendour of that day, and drive on the triumph, his resurrection was attended with the resurrection of many of the saints; who had slept in their graves till then, anrd then were awakened and raised to attend the Lord at his rising. So you read,
Thirdly, As Christ rose from the dead with those satellites or at pendants, who accompanied him at his resurrection; so it was by the power of his own Godhead that he quickened and raised him self; and by the virtue of his resurrection were they raised also, who accompanied him. It was not the angel who rolled back the stone that revived him in the sepulchre, but he resumed his own life; so he tells us,
And, therefore, the apostle well observes,
Fourthly, And therefore it may be truly affirmed, that though some dead saints are raised to life before the resurrection of Christ, yet that Christ is “the first-born from the dead,” as he is called,
Fifthly, But lastly, Christ rose as a public or common person. “As the first fruits of them that slept,”
Now that Christ did rise, as a public person, representing and comprehending all the elect, who were called the children of the resurrection, is plain from
It shall surely follow it I say, and that not only as a consequent follows an antecedent, but as an effect follows its proper cause. Now there is a three-fold casualty, or influence that Christ’s resurrection has upon the saints resurrection, of which it is at once the meritorious, efficient, and exemplary cause.
First, The resurrection of Christ is a meritorious cause of the saints resurrection, as it completed his satisfaction, and finished his payment, and so our justification is properly assigned to it, as before was noted from
Secondly, As it is the meritorious cause of our resurrection, so it s the efficient cause of it also. For when the time shall come that the saints shall rise out of the dust, they shall be raised by Christ, as their head, in whom the effective principle of their life is. “Your life is hid with Christ in God,” as it is
Thirdly, Christ’s resurrection is not only the meritorious and efficient cause, but it is also the exemplary cause or pattern of our resurrection. “He being the first and best, is therefore the pattern and measure of all the rest.” So you read,
First, Christ’s body was raised substantially the same that it was before; and so will ours. Not another, but the same body. Upon this very reason the apostle uses that identical expression,
Secondly, His body was raised, not by a word of power from the Father, but by his own Spirit. So will ours. Indeed the power of God shall go forth to unburrough sinners, and fetch them forcibly out of their graves; but the resurrection of the saints is to be effected another way; as I opened but now to you. Even by his Spirit which now dwelleth in them. That very Spirit of Christ which effected their spiritual resurrection from sin, shall effect their corporal resurrection also from the grave.
Thirdly, His body was raised first, he had in this, as well as in other things, the pre-eminence; so shall the saints, in respect of the wicked, have the pre-eminence in the resurrection,
Fourthly, Christ’s body was marvellously improved by the resurrection, and so will ours. It fell in weakness, but was raised in power; no more capable of sorrows, pains and dishonours. In like manner our bodies are “sown in weakness, but raised in strength, sown in dishonour, raised in glory. Sown natural bodies, raised spiritual bodies,” as the apostle speaks,
Fifthly, To conclude, Christ’s body was raised from the dead to be glorified and crowned with honour. Oh it was a joyful day to him; and so will the resurrection of the saints be to them, the day of the gladness of their hearts. It will be said to them in that morning, “Awake, and sing, ye that dwell in the dust,” as
First, The gratifications of the soul, by the satisfaction of its natural appetite of union with its own body. For even glorified souls in heaven have such an appetition and desire of reunion. In deed, the angels, who are pure spirits, as they never had union with, so they have no inclination to matter; but souls are otherwise tempered and disposed. We are all sensible of its affection to the body now, in its compounded state, we feel the tender care it has for
the body, the sympathy with it, and lothness to be separated from it. It is said,
Secondly, The excellent temper and state in which they shall meet each other. For, as the body shall be raised with all the improvements and endowments imaginable, which may render it amiable, and every way desirable, so the soul comes down immediately from God out of heaven, shining in its holiness and glory. It comes perfumed out of those ivory palaces, with a strong scent of heaven upon it. And thus it re-enters its body, and animates it again. But,
Thirdly, And principally, that wherein the chief joy of this meeting consists, is the end for which the glorified soul comes down to quicken and repossess it, namely, to meet the Lord, and ever to be with the Lord. To receive a full reward for all the labours and services it performed to God in this world. This must needs make that day, a day of triumph and exaltation. It comes out of the grave, as Joseph out of his prison, to be advanced to the highest honour. O do but imagine what an ecstasy of joy, and ravishing pleasure it will be, for a soul thus to resume its own body, and say as it were, unto it, come away, my dear, my ancient friend, who servedst and sufferedst with me in the world; come along with me to meet the Lord, in whose presence I have been ever since I parted with thee. Now thy bountiful Lord has remembered thee also, and the day of thy glorification is come. Surely it will be a joyful awaking. For, do but imagine, what a joy it is for dear friends to meet after long separation, how do they use to give demonstrations of their love and delight in each other, by embraces, kisses, tears, &c. Or frame but to yourselves a notion of perfect health, when a sprightly vivacity runs through every part, and the spirits do, as it were, dance before us, when we go about any business as especially to such a business as the business of that day will be, to receive a crown, and a kingdom. Do but imagine then what a sun shine morning this will be, and how the gains and agonies, cold sweats, and bitter groans at parting will be recompensed by the joy of such a meeting?
And thus I have shewed you the certainty of Christ’s resurrection, the nature and properties of it, the threefold influence it has on the saints resurrection, and the conformity of ours unto his in these five respects. His body rose substantially the same, so shall ours; his body was raised by the Spirit, so shall ours. Not by the Godhead of Christ as his was, but by the Spirit, who is the bond of our union with Christ. He was raised as the first begotten from the dead, so the dead in Christ shall rise first. His body was improved by the resurrection, so shall ours. From the consideration of all which,
Inference 1. We infer, that if Christ was thus raised from the dead, then death is fairly overcome, and swallowed up in victory: were it not so, it had never let Christ escape out of the grave. The prey of the terrible had never been thus rescued out of its paws. Death is a dreadful enemy, it defies all the sons and daughters of Adam. None durst cope with this king of terrors but Christ, and he, by dying, went into the very den of this dragon, fought with it, and
foiled it in the grave, its own territories and dominions, and came off a conqueror. For, as the apostle speaks,
Inf. 2. Has Christ, and has his resurrection such a potent and comfortable influence into the resurrection of the saints? Then it is the duty, and will be the wisdom of the people of God, so to govern, dispose, and employ their bodies, as become men and women, that understand what glory is prepared form them at the resurrection of the just. Particularly,
First, Be not fondly tender of them, but employ and use them for God here. How many good duties are lost and spoiled by sinful indulgence to our bodies? Alas! we are generally more solicitous to live long, than to live usefully. How many saints have active, vigorous bodies, yet God has little service from them. If your bodies were animated by some other souls that love God more than van do, and burn with holy zeal to his service, more work would be done for God by your bodies in a day, than is now done in a month. To have an able, healthy body, and not use it for God, for fear of hurting it, is as if one should give you a strong and stately horse, upon condition you must not work or ride him. Wherein is the mercy of having a body, except it be employed for God? Will not its reward at the resurrection be sufficient for all the pains you nor put it to in his service?
Secondly, See that you preserve the due honour of your bodies. “Possess them in sanctification and honour,”
Thirdly, Let not the contentment and accommodation of your bodies draw your soul into snares, and bring them under the power of temptations to sin. This is a very common case. O how many thousands of precious souls perish eternally for the satisfaction of a vile body for a moment? Their souls must, because their bodies cannot suffer. It is recorded to the immortal honour of these worthies, in
Fourthly, With-hold not, upon the pretence of the wants your own bodies may be in, that which God and conscience bid you to communicate for the refreshment of the saints, whose present necessities require your assistance. O, be not too indulgent to your own flesh, and cruel to others. Certainly, the consideration of that reward which shall be given you at the resurrection, for every act of Christian charity, is the greatest spur and incentive in the world to it.
And to that end it is urged as a motive to charity,
Inf. 3. Is Christ risen from the dead, and that as a public person and representative of believers? How are we all concerned then to secure to ourselves an interest in Christ, and consequently in this blessed resurrection? What consolation would be left in this world, if the hope of the resurrection were taken away? It is this blessed hope that must support you under all the troubles of life, and in the agonies of death. The securing of a blessed resurrection to yourselves, is therefore the most deep concernment you have in this world. And it may be secured to yourselves, if, upon serious heart-examination, you can discover the following evidences.
Evidence 1. First, If you are regenerated creatures, brought forth in a new nature to God, for we are “begotten again to a lively hope, by the resurrection of Jesus Christ from the dead.” Christ’s resurrection is the ground work of our hope. And the new birth is our title or evidence of our interest in it. So that until our souls are partakers of the spiritual resurrection from the death of sin, we can have no assurance our bodies shall be partakers of that blessed resurrection to life.
“Blessed and holy (saith the Spirit), is he that has part in the first resurrection, on such the second death has no power,”
Evidence. “If you be dead with Christ, you shall live again by the life of Christ. If we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection,”
Evidence 3. If your hearts and affections be now with Christ in heaven, your bodies in due time shall be there also, and conformed to his glorious body. So you find it,
Evidence 4. If you strive now by any means to attain the resurrection of the dead, no doubt but you shall then attain what you now strive for. This was Paul’s great ambition, “that by any means he might attain the resurrection of the dead,”
Evidence 5. If you are such as do good in your generation. If you be fruitful and useful men and women in the world, you shall have part in this blessed resurrection,
Thanks be to God for his unspeakable gift.
Jesus saith unto her, Touch me not; for I am not yet ascended to my Father: but go to my brethren, and say unto them, I ascend unto my Father, and your Father; and to my God, and your God.
In all the former sermons, we have been following Christ through his humiliation, from the time that he left the blessed bosom of the Father: and now having finished the whole course of his obedience on earth, and risen again from the dead; we must, in this discourse, follow him back again into heaven, and lodge him in that bosom of ineffable delight and love, which for our sakes, he so freely left. For it was not his end in rising from the dead, to live such a low animal life as this is, but to live a most glorious life, as an enthroned King in heaven: upon which state he was now ready to enter, as he tells Mary in the text, and bids her tell it to the disciples, “Go, tell my brethren, that I ascend to my Father,” &c.
In the former verses you find Mary waiting at Christ’s sepulchre, in a very pensive frame: exceedingly troubled, because she knew not what was become of Christ, ver. 15. In the next verse, Christ calls her by her name, Mary; she knowing the voice, turned herself, and answered, Rabboni. And as a soul transported with joy, rushes into his arms, as desirous to clasp and embrace him. But Jesus said, “Touch me not,” &c.
In which words we have Christ’s inhibition, “Touch me not:” Strange that Christ, who rendered himself so kind and tender to all, that not only admitted, but commanded Thomas to put his finger into his wounds, should forbid Mary to touch him, but this was not for want of love to Mary; for he gives another reason for it presently, “I am not yet ascended;” i.e. say some, the time for embracing will be when we are in heaven. Then and there shall be the place and time, we shall embrace one another for evermore. So Augustin. Or, thou dotest too much upon my present state, as if I had now attained the very “akme”, culminating point of my exaltation. When as yet I am not ascended, so Cameron and Calvin expound it. Or lastly, Christ would signify hereby that it was not his will and pleasure in so great a juncture of things as this, to spend time now in expressing (this way) her affections to him; but rather to show it by hastening about his service. Which is
The second thing observable, viz. his injunction upon Mary, to carry the tidings of his resurrection to the disciples. In which injunction we have,
First, The persons to whom this message was sent, my brethren, so he calls the disciples. A sweet compellation, and full of love. Much like that of Joseph to his brethren,
Secondly, The message itself; “Tell my brethren, I ascend to my Father, and your Father; to my God, and your God,” “anabaino”, I ascend. It is put in the present tense, as if he had been ascending; though he did not ascend in some weeks after this; but he so expresses it, to show what was the next part of his work, which he was to act in heaven for them; and how much his heart was set upon it, and longed to be about it, “I ascend to my Father, and your Father; to my God, and your God.” Not our Father, or God in common; but mine and yours in a different manner. Yours by right of donation, mine in a different manner. Yours by right of dominion, mine (in reference to my human nature) not only by right of creation, though so too; but also by special covenant and confederation. By predestination of my manhood, to the grace of personal union, by designation of me, to the glorious office of Mediator. My Father, as I am God, by eternal generation. As man, by collation of the grace of union. And your Father by spiritual adoption and regeneration. Thus he is my God, and your God; my Father, and your Father. This is the substance of that comfortable message, sent by Mary to the pensive disciples. Hence the observation is,
Doct. That our Lord Jesus Christ, did not only rise from the
dead, but also ascended into heaven; there to dispatch all that
remained to be done for the completing the salvation of his
people.
So much the apostle plainly witnesseth,
Now for the opening this act of Christ, we will bind up the whole in the satisfaction of these six questions. 1. Who ascended? 2. Whence did he ascend? 3. Whither? 4. When? 5. How? 6. and lastly, Why did he ascend? And these will take in what is needful for you to be acquainted with in this point.
First, Who ascended? This the apostle answers,
Secondly, Whence Christ ascended?
I answer, more generally, he is said to ascend from this world, to leave the world. That is the terminus a quo,
Thirdly, Whither did he ascend?
It is manifest it was into the third heavens: the throne of God, and place of the blessed; where all the saints shall be with him for ever. It is said to be far above a11 heavens; i.e. the heavens which we see, for they are but the pavement of that stately palace of the great King. He is gone (saith the apostle) within the vail, i.e. into the most holy place. And into his Father’s house,
Fourthly, When did Christ ascend? Was it presently as soon as he arose from the dead?
No, not so, for “after his resurrection (saith Luke) he was seen of them forty days, speaking of the things pertaining to the kingdom of God.” And truly the care and love of Christ to his people was very manifest in this his stay with them. He had ineffable glory prepared for him in heaven, and awaiting his coming, but he will not go to possess it, till he had settled all things for the good of his church here. For in this time he confirmed the truth of his resurrection, gave charge to the apostles concerning the discipline and order of his house or kingdom: which was but needful, since he intended that their Acts should be rules to future churches. So long it was necessary he should stay. And when he had set all things in order, he would stay no longer, “lest he should seem to affect a terrene life.” And besides, he had work of great concernment to do for us in the other world. He desired to be no longer here, than he had work to do for God and souls. A good pattern for the saints.
Fifthly, How did Christ ascend into heaven?
Here it is worthy our observation, that Christ ascended as a public person or forerunner, in our names, and upon our accounts. So it is said expressly,
First, His public capacity, as one that went upon our business to God. So he himself speaks,
Secondly, It notes precedence, he is our forerunner, but he himself had no forerunner. Never any entered into heaven before him, but such as entered in his name, and through the virtue of his name. He was the first that ever entered into heaven directly, immediately, in his own name, and upon his own account. But all the fathers who died before him entered in his name. To the holiest of them all, God would have said as Elisha to Jehoram,
Secondly, He ascended triumphantly into heaven. To this good expositors refer that which in the type is spoken of David, when he lodged the ark in its own place, with musical instruments and shootings; but to Christ, in the antitype, when he was received up triumphantly into glory,
A cloud is prepared, as a royal chariot, to carry up the King of glory to his princely pavilion. “A cloud received him out of their sight,”
It is said,
Thirdly, Christ ascended munificently, shedding forth, abundantly, inestimable gifts upon his church at his ascension. As in the Roman triumphs they did spargere missilia, bestow their largesses upon the people: so did our Lord when he ascended; “wherefore he saith, when he ascended up on high, he led captivity captive; and gave gifts unto men.” The place to which the apostle refers, is
“The chariots of God, (saith the Psalmist) are twenty thousand, even thousands of angels; the Lord is among them, as in Sinai, in the holy place. Thou hast ascended on high, thou hast led captivity captive, thou hast received gifts for men; yea, for the rebellious also, that God might dwell among them.” Which words, in their literal sense, are a celebration of that famous victory and triumph of David over the enemies of God, recorded
Fourthly, Our Lord Jesus Christ ascended most comfortably, for whilst he was blessing his people, he was parted from them,
Surely these blessings at parting were sweet and rich ones. For the matter of them, they were the mercies which his blood had so lately purchased for them. And for their extent, they were not only intended for them who had the happiness to be upon the place with him from whence he ascended; but they reach us as well as them; and will reach the last saint that shall be upon the earth till he come again. For they were but representatives of the future churches,
Fifthly, He ascended, as well as rose again by his own power. He was not merely passive in his ascension, but it was his own act. He went to heaven. Therefore it is said,
Sixthly, and lastly, why did Christ ascend?
I answer: His ascension was necessary upon many and great accounts. For,
First, If Christ had not ascended, he could not have interceded, as now he does in heaven for us. And do but take away Christ’s intercession, and you starve the hope of the saints. For what have we to succour ourselves with, under the daily surprises of sin, but this, “That if any man sin, we have an advocate [with the Father]” mark that, with the Father; a friend upon the place: one that abides there, on purpose to transact all our affairs, and as a surety for the peace betwixt God and us.
Secondly, If Christ had not ascended, you could not have entered into heaven when you die. For he went to “prepare a place for you,”
Thirdly, If Christ had not ascended, he could not have been inaugurated, and installed in the glory he now enjoys in heaven. This world is not the place where perfect felicity and glory dwell. And then, how had the promise of the Father been made good to him? Or our glory, (which consists in being with, and conformed to him), where had it been? “Ought not Christ to suffer, and to enter into his glory?”
Fourthly, If Christ had not ascended, how could we have been satisfied, that his payment on the cross made full satisfaction to God, and that now God has no more bills to bring in against us? How is it that the Spirit convinceth the world of righteousness,
Fifthly, How should we have enjoyed the great blessings of the Spirit and ordinances, if Christ had not ascended? And surely, we could not have been without either. If Christ had not gone away, “the Comforter had not come,”
Sixthly, and lastly, If Christ had not ascended, how had all the types and prophecies, that prefigured and foretold it, been fulfilled? “And the scriptures cannot be broken,”
Inference 1. Did Christ ascend into heaven? Is our Jesus, our treasure indeed there? Where then should the hearts of believers be, but in heaven, where their ord, their life is? Surely saints, it is not good that your love, and your Lord should be in two several countries, said one that is now with him. Up, and hasten after your lover, that he and you may be together. Christians, you ascended with him, virtually, when he ascended; you shall ascend to him,
personally, hereafter; Oh that you would ascend to him, spiritually, in acts of faith, love, and desires daily. Sursum corda, up with your hearts, was the form used by the ancient church at the sacrament. How good were it, if we could say with the apostle,
Inf. 2. Did Christ go to heaven as a forerunner? What haste should we make to follow him? He ran to heaven: he ran thither before us. Did he run to glory, and shall we linger? did he flee as an eagle towards heaven, and we creep like snails? Come Christians, “Lay aside every weight, and the sin that so easily besets you, and run with patience the race set before you, looking unto Jesus,
Inf. 3. Did Christ ascend so triumphantly, leading captivity captive? How little reason then have believers to fear their conquered enemies? Sin, Satan, and every enemy, were in that day led away in triumph, dragged at Christ’s chariot wheels, brought after him as it were in chains. It is a lovely sight to see the necks of those tyrants under the foot of our Joshua. He made at that day, “an open show of them,”
Inf. 4. Did Christ ascend so munificently, shedding forth so many mercies upon his people? mercies of inestimable value reserved on purpose to adorn that day? O then see that you abuse not those precious ascension-gifts of Christ, but value and improve them as the choicest mercies. Now, the ascension gifts, as I told you, are either the ordinances and officers of the church, (for he then gave them pastors and teachers,) or the Spirit that furnished the church with all its gifts. Beware you abuse not either of these.
First, Abuse not the ordinances and officers of Christ. This is a sin that no nation is plunged deeper into the guilt of, than this nation, and no age more than this. Surely God has written to us the great things of his law, and we have accounted them small things. We have been loose, wanton, sceptical professors for the most part, that have had nice and coy stomachs, that could not relish plain, wholesome truths, except so and so modified to our humours. For this the Lord has a controversy with the nation, and by a sore judgement, he has begun to rebuke this sin already. And I doubt not, before he make an end, plain truths will down with us, and we shall bless God for them.
Secondly, But in the next place, see that you abuse not the Spirit, whom God sent from heaven at his ascension, to supply his bodily absence among us, and is the great pledge of his care for, and tender love to his people. Now take heed that you do not vex him by your disobedience; nor grieve him by your unkindnesses; nor quench him by your sinful neglects of duty, or abuse of light. O deal kindly with the Spirit, and obey his voice: comply with his designs, and
yield up yourselves to his guidance and conduct. Methinks, to be intreated by the love of the Spirit,
Consid. 1. First, He was the first and principal mercy that Christ received for you at his first entrance into heaven. It was the first thing he asked of God when he came to heaven. So he speaks,
Consid. Secondly, The spirit comes not in his own name to us, (though, if so, he deserves a dear welcome for his own sake, and for the benefits we receive by him, which are inestimable,) but he comes to us in the name, and in the love, both of the Father, and the Son. As one authorised and delegated by them; bringing his credentials under both their hands and seals,
Consider. 3 Thirdly, But that is not the only consideration that should cause you to beware of grieving the Spirit, because he is sent in the name of such great and dear persons to you, but he deserves better entertainment than any of the saints give him, for his own sake, and upon his own account, and that upon a double score, viz. of his nature and office.
First, On the account of his nature; for he is God co-equal with the Father and Son in nature and dignity,
Secondly, Upon the account of his office, and the benefits we receive by him. We are obliged, even on the score of gratitude and ingenuity, to obey him; for he is sent in the quality of an advocate to help us to pray; to indite our requests for us; to teach us what and how to ask of God,
It is he that puts efficacy into the ordinances, and without him they would be a dead letter. It was he that blessed them to your conviction and conversion. For if angels had been the preachers, no conversion had followed without the Spirit. It is he that is the vinculum unionis, bond of union betwixt Christ and your souls, without which you could never have had interest in Christ, or communion with Christ. It was he that so often has helped your infirmities, when you knew not what to say; comforted your hearts when they were overwhelmed within you, and you know not what to do; preserved you many thousand times from sin and ruin, when you have been upon the slippery brink of it in temptations. It is he (in his sanctifying-word) that is the best evidence your souls have for heaven. It where endless to enumerate the mercies you have by him. And now, reader, dost thou not blush to think how unworthy thou hast treated such a friend? For which of all these his offices or benefits dost thou grieve and quench him? O grieve not the Holy Spirit whom Christ sent as soon as ever he went to heaven, in his Father’s name, and in his own name, to perform all these offices for you.
Inf. 5. Is Christ ascended to the Father as our fore-runner? Then the door of salvation stands open to all believers, and by virtue of Christ’s ascension, they also will ascend after him, far above all visible heavens. O my friends, what place has Christ prepared and taken up for you! what a splendid habitation has he provided for you! “God is not ashamed to be called your God; for he has prepared for you a city,”
When he had by himself purged our sins, sat down on the right hand of the Majesty on high;
Christ being returned again to his Father, having finished his whole work on earth, is there bid by the Father to sit down in the seat of honour and rest. A seat prepared for him at Gods right hand, that makes it honourable; and all his enemies as a footstool under his feet that makes it easy. How much is the state and condition of Jesus Christ changed in a few days! Here he groaned, wept, laboured, suffered, sweat, yea, sweat blood, and found no rest in this world, but when he comes to heaven, there he enters into rest. Sits down for ever in the highest and easiest throne, prepared by the Father for him when he had done his work. “When he had by himself purged our sins, he sat down,” &c.
The scope of this epistle is to demonstrate Christ to be the fulness of all legal types and ceremonies, and that whatever light glimmered to the world through them, yet it was but as the light of the day-star, to the light of the sun.
In this chapter, Christ the subject of the epistle, is described; and particularly in this third verse, he is described three ways.
First, By his essential and primeval glory and dignity, he is “ap-augasma”, the brightness at his Father’s glory, the very splendor of glory, the very refulgency of that son of glory. “The primary reason of that appellation is with respect to his eternal and ineffable generation, light of light, as the Nicene creed expresses it. As a beam of light proceeding from the sun. And the secondary reason of it, is with respect to men,” for look as the sun communicates its light and influence to us by its beams, which it projects; so does God communicate his goodness, and manifest himself to us, by Christ. “Yea, he is the express image, or character of his person. Not as the impressed image of the seal upon the wax, but as the engraving in the seal itself.” Thus he is described by his essential glory.
Seconds, He is described by the work he wrought here on earth, in his humbled state, and it was a glorious work, and that wrought out by his own single hand, “When he had by himself purged our sins.” A work that all the angels in heaven could not do, but Christ did it.
Thirdly, and lastly, He is described by his glory, the which (as a reward of that work) he now enjoys in heaven. “When he had by himself purged our sins, he sat down on the right hand of the Majesty on high,” i.e. the Lord clothed him with the greatest power, and highest honour, that heaven itself could afford; for so much this phrase of “sitting down on the right hand of the Majesty” imports, as will appear in the explication of this point, which is the result of this clause, viz.
Doct. That when our Lord Jesus Christ has finished his work on
earth, he was placed in the seat of the highest honour, and
authority; at the right-hand of God in heaven.
This truth is transformingly glorious. Stephen had but a glimpse of Christ at his Father’s right hand, and it caused “his face to shine, as it had been the face of an angel”,
First, What are we to understand here by God’s right hand? It is obvious enough, that the expression is not proper, but figurative and borrowed. God has no hand, right or left; but it is a condescending expression, wherein God stoops to the creature’s understanding, and by it he would have us understand honour, power, and nearness.
First, The right hand is the hand of honour, the upper hand, where we place those whom we highly esteem and honour. So Solomon placed his mother in a seat at his right hand,
Secondly, The right-hand is the hand of power: we call it the weapon hand, and the working hand. And the setting of Christ there, imports his exaltation to the highest authority, and most supreme dominion. Not that God the Father has put himself out of his authority, and advanced Christ above himself; no, “for in that he saith he has put all things under him, it is manifest that he is excepted which did put all things under him,”
Thirdly, And as it signifies honour and power, so nearness in place, as we use to say, at one’s elbow, and so it is applied to Christ, in
Secondly, In the next place let us see what is implied in Christ’s sitting at God’s right-hand, with his enemies for his footstool. And, if we attentively consider, we shall find that it implies and imports divers great and weighty things in it. As,
First, It implies the perfecting and completing of Christ’s work, that he came into the world about. After his work was ended, then he sat down and rested from those labours,
Secondly, His sitting down at God’s right hand, notes the high content and satisfaction of God the Father in him, and in his work. “The Lord said to my Lord, sit thou on my right hand;” the words are brought in as the words of the Father, welcoming Christ to heaven; and (as it were) congratulating the happy accomplishment of his most difficult work. And it is as if he had said,” O my Son, what shall be done for thee this day? Thou hast finished a great work, and
in all the parts of it acquitted thyself as an able and faithful servant to me; what honours shall I now bestow upon thee? The highest glory in heaven is not too high for thee; come sit at my right hand.” O how well is he pleased with Christ, and what he has done! He delighted greatly to behold him here in his work on earth, and by a voice from the excellent glory he told him so, when he spake from heaven to him, saying, “Thou art my beloved Son, in whom I am well pleased,”
Thirdly, Christ’s sitting down at God’s right-hand in heaven, notes the advancement of Christ’s human nature to the highest honour; even to be the object of adoration to angels and men. For it is properly his human nature that is the subject of all this honour and advancement; and being advanced to the right hand of Majesty, it is become an object of worship and adoration. Not simply, as it is flesh and blood, but as it is personally united to the second person, and enthroned in the supreme glory of heaven.
O here is the mystery, that flesh and blood should ever be advanced to the highest throne of majesty, and being there installed in that glory, we may now direct our worship to him as God Man; and to this end was his humanity so advanced, that it might be adored and worshipped by all. “The Father has committed all judgement to the Son, that all men should honour the Son, even as they honour the Father.” And the Father will accept of no honour divided from his
honour. Therefore it is added in the clause, “He that honoureth not the Son, honoureth not the Father which has sent him,”
Fourthly, It imports the sovereignty and supremacy of Christ over all. The investiture of Christ, with authority over the empire of both worlds: for this belongs to him that sits down upon his throne. When the Father said to him, Sit at my right-hand, he did therein deliver to him the dispensation and economy of the kingdom. Put the awful sceptre of government into his hand, and so the apostle interprets and understands it,
Fifthly, To sit at God’s right-hand with his enemies for a footstool, implies Christ to be a conqueror over all his enemies. To have his enemies under his feet, notes perfect conquest and complete victory. As when Joshua set his foot upon the necks of the kings: So Tamerlane made proud Bajazet his footstool. They trampled his name, and his saints under their feet, and Christ will tread them under his feet. It is true indeed this victory is incomplete and in
consummate; for now “we see not yet all things put under him, (saith the apostle) but we see Jesus crowned with glory and honour,” and that is enough. Enough to show the power of his enemies is now broken; and though they make some opposition still, yet it is to no purpose at all; for he is so infinitely above them, that they must fall before him; it is not with Christ as it was with Abijah, against whom Jeroboam prevailed, because he was young and tender hearted, and could not withstand them.
His incapacity and weakness gave the watchful enemy an advantage over him. I say, it is not so with Christ, he is at God’s right hand. And all the power of God stands ready bent to strike through his enemies, as it is,
Sixthly, Christ’s sitting in heaven notes to us the great and wonderful change that is made upon the state and condition of Christ, since his ascension into heaven. Ah, it is far otherwise with him now, than it was in the days of his humiliation here on earth. Quantum mutates ab illo! Oh, what a wonderful change has heaven made upon him! It were good (as a worthy of ours speaks), to compare in our thoughts the abasement of Christ, and his exaltation together; as it were in columns, one over against the other. He was born in a stable, but now he reigns in his royal palace. Then he had a manger for his cradle, but now he sits on a chair of state. Then oxen and asses were his companions, now thousands of saints, and ten thousands of angels minister round about his throne. Then in contempt, they called him the carpenter’s son, now he obtains a more excellent name than angels. Then he was led away into the wilderness to be tempted of the devil, now it is proclaimed before him, “let all the angels of God worship him.” Then he had not a place to lay his head on, now he is exalted to be heir of all things. In his state of humiliation, “he endured the contradiction of sinners;” in his state of exaltation, “he is adored and admired by saints and angels.” Then “he had no form or comeliness; and when we saw him, there was no beauty, why we should desire him:” Now the beauty of his countenance shall send forth such glorious beams, as shall dazzle the eyes of all the celestial inhabitants round about him, &c.
O what a change is this! Here he sweated, but there he sits. Here he groaned, but there he triumphs. Here he lay upon the ground, there he sits in the throne of glory. When he came to heaven, his Father did as it were thus bespeak him.
My dear Son, what an hard travail hast thou had of it? What a world of woe hast thou passed through, in the strength of they love to me and mine elect? Thou hast been hungry, thirsty, weary, scourged, crucified, and reproached: Ah, what bad usage hast thou had in the ungrateful world! Not a day’s rest for comfort since thou wentest out from me; by now thy suffering days are accomplished; now thy rest is come, rest for evermore. Henceforth sit at my right-hand. Henceforth thou shalt groan, weep, or bleed no more. Sit thou at my right hand.
Seventhly, Christ’s sitting at God’s right hand, implies the advancement of believers to the highest honour: For this session of Christ’s respects them, and there he sits as our representative, in which regard we are made to sit with him in heavenly places, as the apostle speaks,
Inference 1. Is this so great an honour to Christ, to sit enthroned at God’s right hand? What honour then is reserved in heaven for those that are faithful to Christ, now on the earth? Christ prayed, and his prayer was heard,
To think how nearly related now to this royal, princely Jesus! But how much higher are the designs of grace, that are not yet come to their parturient fulness, they look beyond all this that we now know! “Now are we the sons of God, but it does not yet appear what we shall be,”
Inf. 2. Christ Jesus thus enthroned in heaven then how impossible is it, that ever his interest should miscarry or sink on earth? The church has many subtle and potent enemies. True, but as Haman could not prevail against the Jews, whilst Esther their friend spake for them to the king, no more can they whilst our Jesus sits at his, and our Father’s right hand. Will he suffer his enemies that are under his feet, to rise up and pull out his eyes, think you? Surely
they that touch his people touch the very apple of his eye,”
Inf. 3. Is Christ set down on the right hand of the Majesty in heaven? O with what awful reverence should we approach him in the duties of his worship! Away with light and low thoughts of Christ. Away with formal, irreverent, and careless frames in praying, hearing, receiving, yea, in conferring and speaking of Christ. Away with all deadness, and drowsiness in duties; for he is a great King with whom you have to do. A king, to whom the kings of the earth are but as little bits of clay. Lo, the angels cover their faces in his presence. He is an adorable Majesty.
When John had a vision of this enthroned King, about sixty veers after his ascension; such was life over-powering glory of Christ, as the sun when it shineth in its strength, that when he saw him, he fell at his fleet as dead, and died it is like he had, if Christ had not laid his hand on him, and said, “Fear not, I am the first and the last; I am he that liveth, and was dead, and behold I am alive for evermore,”
O that you did but know what a glorious Lord you worship and serve. Who makes the very place of his feet glorious, wherever he comes. Surely He is greatly to be feared in the assembly of his saints, and to be had in reverence of all that are round about him. There is indeed a “parresia” boldness or free liberty of speech allowed to the saints,
Inference 4. If Christ be so gloriously advanced in the highest throne, then none need to reckon themselves dishonoured, by suffering the vilest things for his sake. The very chains and sufferings of Christ have glory in them. Hence Moses “esteemed the very reproaches of Christ greater riches than the treasures of Egypt,”
Inf. 5. If Christ sat not down to rest in heaven, till he had finished his work on earth; then it is in vain for us to think of rest, till we have finished our work, as Christ also did his.
How willing are we to find rest here! To dream of that, which Christ never found in this world, nor any ever found before us. O think not of resting, till you have done working and done sinning. Your life and your labours must end together. “Write (saith the Spirit) blessed are the dead that die in the Lord, for they rest from their labours,”
First, Grace will not suffer you to rest here. Its tendencies are beyond this world. It will be looking and longing for the blessed hope. A gracious person takes himself for a pilgrim, seeking a better country, and is always suspicious of danger in every place and state. It is still beating up the sluggish heart with such language as that,
Secondly, Your corruptions will keep you from rest here. They will continually exercise your spirits, and keep you upon your watch. Saints have their hands filled with work by their own hearts every day. Sometimes to prevent sin; and sometimes to lament it. And always to watch and fear, to mortify and kill it. Sin will not long suffer you to be quiet,
Thirdly, There is a busy devil will do it. He will find you work enough with his temptations and suggestions, and except you can sleep quietly in his arms as the wicked do, there is no rest to be expected. “Your adversary, the devil, goes about as a roaring lion, seeking whom he may devour; whom resist,”
Fourthly, Nor will his servants and instruments let you be quiet on this side heaven. *Their very name speaks their turbulent disposition. “My soul, (saith the holy man) is among lions, and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows,”
And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead.
Christ enthroned in the highest glory in heaven is there to abide for the effectual and successful government, both of the world, and of the church, until the number given him by the Father, before the world was, and purchased by the blood of the cross, be gathered in; and then comes the judgement of the great day, which will perfectly separate the precious from the vile; put the redeemed in full possession of the purchase of his blood in heaven, and “then shall he deliver up the kingdom to his Father, that God may be all in all.”
This last act of Christ, namely, his judging the world, is a special part of his exaltation and honour bestowed upon him, “because he is the Son of man,”,
Wherein we have four things to be distinctly considered, viz. The subject, object, fountain and truth of the supreme judiciary authority.
First, The subject of it, Christ, it is he that is ordained to be Judge. Judgement is the act of the whole undivided Trinity. The Father and Spirit judge, as well as Christ, in respect of authority and consent, but is its the act of Christ, in respect of visible management and execution, and so it is his per proprietatem by propriety, the Father having conferred it upon him, as the Son of man; but not his per appropriationem, so as to exclude either the Father or Spirit from their authority, for they judge by him.
Secondly, The object of Christ’s judiciary authority. The quick and dead, i.e. all that at his coming do live, or ever had lived. This is the Object personal. All men and women that ever sprang from Adam: all the apostate spirits that fell from heaven, and are reserved in chains to the judgement of this great day. And in this personal object, is included the real object, viz. All the actions, both secret and open, that ever they did,
Thirdly, The Fountain of this delegated authority, which is God the Father; for he has ordained Christ to be the Judge. “He is appointed”, as the Son of man, to this honourable office and work. The word notes, a firm establishment of Christ in that office by his Father. He is now, by right of redemption, Lord and King. He enacts laws for government, then he comes to judge of men’s obedience and disobedience to his laws.
Fourthly, and lastly, Here is the infallible truth, or unquestionable certainty of all this: “He gave us commandment to preach and testify it to the people.” We had it in charge from his own mouth; and dare not hide it. Hence the point of doctrine is plainly this,
Doct. That our Lord Jesus Christ is ordained by God the Father
to be the Judge of quick and dead.
This truth stands upon the firm basis of scripture authority. You have it from his own hand,
First, The certainty of a judgement. This is a truth of firmer establishment than heaven and earth. It is no devised fable, no cunning artifice to keep the world in awe! but a thing as confessedly true as it is awfully solemn. For,
First, As the scriptures aforementioned (with these,
Here the “wicked devoureth the man that is more righteous than himself,”
Secondly, Man is a reasonable being, and every reasonable being, is an accountable being. He is a subject capable of moral government. His actions have a relation to a law. He is swayed by rewards and punishments. He acts by counsel, and therefore of his actions, he must expect to give an account, as it is
Thirdly, And what need we seek evidence of this truth, further than our own conscience? Lo, it is a truth engraven legibly upon every man’s own breast. Every one has a kind of little tribunal, or privy sessions in his own conscience, which both accuses and excuses for good and evil, which it could never do, were there not a future judgement, of which it is now conscious to itself. In this court, records are now kept of all we do, even of our secret actions and thoughts, which never yet took air; but of no judgement, what need of records? Nor let any imagine, that this may be but the fruit of education and discourse. We have heard of such things, and so are scared by them. For if so, how comes it to obtain so universally? Who could be the author of such a common deception?
Reader, bethink thyself a little; if thou hast a mind (as one saith) to impose a lie upon all the world, what course wouldst thou take? How wouldst thou lay the design? Or why dost thou in this case imagine what thou knowest not how to imagine? It is evident that the very consciences of the Heathens, have these offices of accusing and excusing,
Second Place, to open the nature and manner of this judgement, than to spend more time in proving a truth, that cannot be denied without violence offered to a man’s own light. If then the question be, What manner of judgement will this be? I answer,
First, It will be a great and awful day. It is called the “judgement of the great day,”
These preparatives will make it awful; and much more will the work itself, that Christ comes about, make it so. For it is “to judge the secrets of men,”
And no less will the execution of the sentence on both parts make it a great and solemn day. The heart of man cannot conceive what impressions the voice of Christ, from the throne, will make, both upon believers, and unbelievers.
Imagine Christ upon his glorious throne, surrounded with myriads and legions of angels, his royal guard; a poor unbeliever trembling at the bar; an exact scrutiny made into his heart and life; the dreadful sentence given; and then a cry; and then his delivering him over to the executioners of eternal vengeance, never, never, to see a glimpse of hope or mercy any more.
Imagine Christ, like the general of an army, mentioning with honour, on the head of all the hosts of heaven and earth, all the services that the saints have done for him in this world: then sententially justifying them by open proclamation; then mounting with him to the third heavens, and entering the gates of that city of God, in that noble train of saints and angels intermixed; and so for ever to be with the Lord. O what a great day must this be!
Secondly, As it will be awful and solemn judgement, so it will be a critical and exact judgement, every man will be weighed to his ounces and drachms. The name of the judge is “Kardiognoses”, the Searcher of hearts. The judge has eyes as flames of fire, which pierce to the dividing of the heart and reins. It is said,
Thirdly, it will be an universal judgement,
Fourthly, It will be a judgement full of convictive clearness. All things will be so sifted to bran, (as we say), that the sentence of Christ, both on saints and sinners, shall be applauded. “Righteous art thou, O Lord, because thou hast judged thus.” His judgements will be as the light that goes forth. So that those poor sinners whom he will condemn, shall be first “autokatakritoi”, self condemned. Their own consciences shall be forced to confess, that there is not one drop of injustice in all that sea of wrath, into which they are to be cast.
Fifthly, and lastly, It will be a supreme and final judgement, from which lies no appeal. For it is the sentence of the highest, and only Lord. “For as the ultimate resolution of faith is into the word and truth of God, so the ultimate resolution of justice is into the judgement of God.” This judgement is supreme and imperial. For Christ is the only Potentate,
Thirdly, In the last place, I must inform you, that God, in ordaining Christ to be the Judge, has very highly exalted him. This will be very much for his honour: for in this, Christ’s royal dignity will be illustrated, beyond whatever it was since he took our nature, till that day; now he will appear in his glory. For,
First, This act of judging pertaining properly to the kingly office, Christ will be glorified as much in his kingly office, as he has been in either of the other. We find but some few glimpses of the kingly office, breaking forth in this world: as, his riding with Hosannas into Jerusalem; his whipping the buyers and sellers out of the temple, his title upon the cross, &c. But these were but faint beams: Now that office will shine in its glory, as the sun in the midst of the heavens. For what were the Hosannas of little children, in the streets of Jerusalem, to the shouts and acclamations of thousands of angels, and ten thousands of saints? what was his whipping the profane out of the temple, to his turning the wicked into hell, and sending his angels to gather out of his kingdom every thing that offendeth? what was a title written be his judge, and fixed on the ignominious tree, to the name that shall now be seen on his vesture, and on his thigh, King of kings, and Lord of lords.
Secondly, This will be a display of his glory in the highest, before the whole world. For they will be present at once, and together, all the inhabitants of heaven, and earth, and hell; angels must be there to attend and minister; those glittering courtiers of heaven must attend his person; so that heaven will, for a time, be left empty of all its inhabitants: men and devils must be there to be judged: and before this great assembly, will Christ appear in royal
Majesty. He will, (to allude to that text,
Thirdly, This will roll away for ever the reproach of his death: for Pilate and the High-priest, that judged him at their bars, shall now stand quivering at his bar; with Herod that set him at nought, the soldiers and officers that traduced and abused him: there they that reviled him on the cross, wagging their heads, will stand, with trembling knees, before his throne. For “every eye shall see him, and they also that pierced him,”
Inference 1. Is Jesus Christ ordained of God to be the Judge of quick and dead? Great then is the security believers have, that they shall not be condemned in that day. Who shall condemn, when Christ is Judge? If believers be condemned in judgement, Christ must give sentence against them; yea, and they must condemn themselves too. I say, Christ must give sentence, for that is the proper and peculiar office of Christ. And, to be sure, no sentence of condemnation shall in that day be given by Christ against them. For,
First, He died to save them, and he will never cross and overthrow the designs and ends of his own death. That cannot be imagined. Nay,
Secondly, They have been cleared and absolved already. And being once absolved by divine sentence, they can never be condemned afterward. For one divine sentence cannot cross and rescind another. He justified them here in this world by faith: Declared in his word, (which shall then be the rule of judgement,
Thirdly, The far greatest part of them will have passed their particular judgement, long, before that day, and being therein acquitted by God the Judge of all; and admitted into heaven upon the score and account of their justification; it cannot be imagined that Christ should now condemn them with the world. Nay,
Fourthly, He that judged them is their head, husband, friend, and brother: who loved them, and gave himself for them. O then, with what confidence may they go, even unto his throne? and say, with Job, “Though he try us as fire, we know we shall come forth as gold.” We know that we shall be justified. Especially, if we add, that they themselves shall be the assessors with Christ in that day. And, (as a judicious author pertinently observes,) not a sentence shall
pass without their votes. “So as that they may by faith not only look upon themselves as already in heaven, sitting with Christ, as a common person, in their right; but they may look upon themselves as judges already. So that if any sin should arise to accuse or condemn, yet it must be with their votes. And what greater security can they have than this, that they must condemn themselves, if they be condemned.” No, it is not the business of that day to condemn, but to absolve and pronounce them
pardoned and justified, according to the sentence of
Inf. 2. If Christ be ordained of God to be the Judge of quick and dead, how miserable a case will Christless souls be in at that day! They that are Christless now, will be speechless, helpless, and hopeless then. How will their hands hang down, and their knees knock together! O what pale faces, quivering lips, fainting hearts, and roaring consciences will be among them in that day! O dreadful day! O astonishing sight! to see the world in a dreadful conflagration, the elements netting, the stars falling, the earth trembling, the judgement set, the prisoners brought forth; O who shall endure this day, but those that by union with Christ are secured against the danger and dread of it! Let me demand of poor Christ less souls, whom this day is like to take unawares,
First, Do you think it possible to avoid appearing, after that terrible citation is given to the world by the trump of God? Alas, how can you imagine it? is not the same power that revived your dust, able to bring you before the bar? There is a necessity that you must come forth,
Secondly, If you must appear, are there no accusers, nor witnesses, that will appear against you, and confront you in the court? What think you, was Satan so often a tempter to you here, and will he not be an accuser there? Yes, nothing surer; for that was the main design of all his temptations. What think you of your own consciences? are they not privy to your secret wickedness; do not they now sometimes whisper in your ears, what you care not to hear of? If they
whisper now, they will thunder then,
Thirdly, Being accused before Jesus Christ what will you plead for yourselves: will you confess, or will you deny the charge. If you confess, what need more? “Out of thine own mouth will I judge thee,” saith Christ,
Fourthly, If no defence or plea be left thee, then what canst thou imagine should retard the sentence? Why should not Christ go on to that dreadful work? “Must not the Judge of all the earth do right?”
Fifthly, To conclude, if sentence be once given by Christ against thy soul, what in all the world canst thou imagine should hinder the execution? will he alter the thing that is gone out of his mouth? No,
And must it come to this dismal issue with you indeed? God forbid it should. Oh then,
Inf. 3. If Christ be appointed of God to be the Judge of all, how are all concerned to secure their interest in him, and therein an eternal happiness to their own souls, by the work of regeneration? Of all the business that men and women have in this world, there is none so solemn, so necessary, and important as this. O my brethren, this is a work, able to drink up your spirits, while you do but think of the consequence of it.
Summon in then thy self-reflecting and considering powers: get alone, reader, and, forgetting all other things, ponder with thyself this deep, dear, eternal concernment of thine. Examine the state of thy own soul. Look into the scriptures, then into thine own heart, and then to heaven, saying, Lord, let me not be deceived in so great a concernment to me as this. O let not the trifles of time wipe off the impressions of death, judgement, and eternity from thy heart. O that long word [Eternity,] that it might be night any day with thee; that the awe of it may be still upon thy Spirit. A gentlewoman of this nation, having spent the whole afternoon, and a great part of the evening at cards, in mirth and jollity, came home late at night, and finding her waiting gentlewoman reading, she looked over her shoulder upon the book, and said, Poor melancholy soul, why dost thou sit here poring so long upon thy book? That night she could not sleep, but lay sighing and weeping; her servant asked her once and again what ailed her; at last she burst out into tears, and said, Oh! it was one word that I cast my eye upon in thy book, that troubles me; there I saw that word Eternity. How happy were I, if I were provided for eternity! Sure it concerns us, seeing we look for such things, to be diligent that we may be found of him in peace. O let not that day come by surprisal upon you. Remember, that as death leaves, so judgement will find you.
Inf. 4. Is Jesus Christ appointed Judge of quick and dead, then look to it, all you that hope to be found of him in peace, that you avoid those sins, and live in the daily practice of those duties, which the consideration of that day powerfully persuades you to avoid or practise. For it not only presses to holiness in actu primu, in the being of it; but in actu secondo, in the daily exercise and practice of it. Do you indeed expect such a day? Oh then,
First, See you be meek and patient under all injuries and abuses for Christ’s sake. Avenge not yourselves, but leave it to the Lord, who will do it. Do not anticipate the work of God. “Be patient, my brethren, to the coming of the Lord,”
Secondly, Be communicative, public-hearted Christians, studying and devising liberal things, for Christ’s distressed members; and you shall have both an honourable remembrance of it, and a full reward of it in that day,
Thirdly, Be watchful, and sober, keep the golden bridle of moderation upon all your affections; and see that you be not overcharged with the cares and love of this present life,
Fourthly, Improve all your Master’s talents diligently and carefully. Take heed of the napkin,
Fifthly, But, above all, be sincere in your profession. Let your hearts be found in God’s statutes, that you may never be ashamed; for this day will be the day of manifestation of all hidden things. And nothing is so secret, but that day will reveal it,
The General Use
And now, to close up all, let me persuade all those for whom the dear Son of God came from he blessed bosom of the Father; assumed flesh; brake, by the strength of his own love, through all discouragements and impediments; laid down his own life a ransom for their souls; for whom he lived, died, rose, ascended, and lives for ever in heaven to intercede; to live wholly to Christ, as Christ lived and died wholly for them.
O brethren, never was the heathen world acquainted with such arguments to deter them from sin; never acquainted with such motives to urge them to holiness, as I shall this day acquaint you with. My request is, to give up both your hearts and lives to glorify the Father, Son, and Spirit, whose you are, by the holiness and heavenliness of them. Other things are expected tram you than from other men. See that you turn not all this grace that has sounded in your ears
into wantonness. Think not because Christ has done so much for you, you may sit still; much less indulge yourselves in sin, because Christ has offered up such an excellent sacrifice for the expiation of it. No, though Christ came to be a curse, he did not come to be a cloak for your sins. “If one died for all then were all dead; that they that live, should not henceforth live to themselves, but to him that died for them,”
Do not make fresh work for the blood of Christ every day. “If you live in the Spirit, see that you walk in the Spirit,
Consider, First, God has more obliged them to live pure and strict lives. I know the command obliges all men to it, even those that cast away the cords of the commands, and break Christ’s bonds asunder, are yet bound by them; and cannot plead a dispensation to live as they do. Yea, and it is not unusual for them to feel the obligations of the command upon their consciences, even when their impetuous lusts hurry them on to the violation of them; but there are special ties upon your souls, that oblige you to holiness more than others. Many special and peculiar engagements you are under. First, from God. Secondly, from yourselves. Thirdly, from your brethren. Fourthly, from your enemies.
First, God has peculiarly obliged you to purity and strictness of life. Yea, every Person in the blessed Trinity has cast his cord over your souls, to bind up your hearts and lives to the most strict and precise obedience of his commands. The Father has obliged you, and that not only by the common tie of creation, which is yet of great efficacy in itself; for, is it reasonable that God should create and form so excellent a piece, and that it should be employed against him? That he should plant the tree, and another eat the fruit of it? But, besides this common engagement, he has obliged you to holiness of life.
First, By his wise and merciful designs and counsels for your recovery and salvation by Jesus Christ. It was he that laid the corner-stone of your salvation with his own hands. The first motion sprang out of his breast. If God had not designed the Redeemer for you, the world had never seen him; he had never left that sweet Bosom for you. It was the act of the Father to give you to the Son to be redeemed, and then to give the Son to be a Redeemer to you. Both of them stupendous and astonishing acts of grace. And in both God acted as a most free Agent. When he gave you to Christ before the beginning of time, there was nothing out of himself that could in the least move him to it. When the Father, Son, and Spirit sat (as I may say) at the council-table, contriving and laying the design for the salvation of a few out of many of Adam’s degenerate offspring, there was none came before him to speak one word for thee; but such was the divine Pleasure to insert thy name in that catalogue of the saved. Oh how much owest thou to the Lord for this. And what an engagement does it leave upon thy soul, to obey, please, and glorify him?
Secondly, By his bountiful remunerations of your obedience, which have been wonderful. What service didst thou ever perform for him, for which he has not paid thee a thousand times more than it is worth. Didst thou ever seek him diligently, and not find him a bountiful rewarder? none seek him in vain, unless such only as seek him vainly,
Thirdly, Your Father has further obliged you to holiness and purity of life, by signifying to you (as he has frequently done) thee great delight and pleasure he hath therein. He hath told you, “that such as are upright in the way are his delight,”
Fourthly, The Father hath further obliged you to strictness and purity of conversation, by his gracious promises made to such as so walk. He has promised to do great things for you, if you will but do this one thing for him. If you will “order your conversation aright,”
Fifthly, Yea, He hath yet more obliged you to strict and holy lives, by his confidence in you, that you will thus walk and please him. He expresseth himself in scripture, as one that dares trust you with his glory, knowing that you will be tender of it, and dare do no otherwise. But if a man repose confidence in you, and trust you with his concerns, it greatly obliges you to be faithful. What an engagement was that upon Abraham to walk uprightly, when God said of
him,
Secondly, You are further engaged to this precise and holy life, by what the Son has done for you; is not this pure and holy life the very aim, and next end of his death? Did he not shed his blood to “redeem you from your vain conversations?”
Thirdly, This is not all; as a man when he weigheth a thing, casteth in weight after weight, till the scales are counterpoised; so does God cast in engagement after engagement, and argument upon argument, till thy heart, Christian, be weighed up and won to this heavenly light. And therefore, as Elihu said to Job, chap. 36: 22. “Suffer me a little, and I will show thee what I have yet to speak on God’s behalf.” Some arguments have already been urged on the behalf
of the Father and Son, for purity and cleanness of life; and next I have something to plead on the behalf of the Spirit. I plead now on his behalf, who has so many times helped you to plead for yourselves with God. He that has so often refreshed, quickened, and comforted you, he will be quenched, grieved, and displeased by an impure, loose, and careless conversation; and what will you do then? Who shall comfort you when the Comforter is departed from you? When he that should relieve your souls
is far off? O grieve not the holy Spirit of God by which you are sealed, to the day of redemption,
“Hast thou thus requited me, for all the favours and kindnesses thou hast received from me? Have Iquickened thee, when thou was dead in transgressions? Did I descend upon thee in the preaching of the gospel, and communicate careless life, even the life of God, to thee; leaving others in the state of the dead? Have I shed forth such rich influences of grace and comfort upon thee? Comforting thee in all thy troubles, helping thee in all thy duties; satisfying thee in all thy doubts and perplexities of soul; saving thee, and pulling thee back from so many destructive temptations and dangers? What had been thy condition, if I had not come unto thee? Could the world have converted thee without me? Could ministers, could angels, have done that for thee which I did? And when I had quickened thee, and made thee a living soul, what couldst thou have done, without my exciting and assisting grace? Couldst thou go on in the way of duty, if I had not led thee? How wouldst thou have waded through the deeps of spiritual troubles, if I had not borne thee up? Whither had the temptations of Satan and thine own corruptions carried thee before this day, if I had not stood thy Friend, and come in for thy rescue in the time of need? Did I ever fail thee in thy extremities? Did I ever leave thee in thy dangers? Have I not been tender over thee, and faithful to thee? And now, for which of all these kindnesses, dost thou thus wrong and abuse me? Why hast thou wounded me thus by thy unkindness? Ah! thou hast ill requited my love! And now thou shalt eat the fruit of thy doings. Let thy light now be darkness; thy songs turned into cowlings; the joy of thine heart, the light of thine eyes, the health of thy countenance, even the face of thy God, and the joy of salvation, be hid from thee.”
This is the fruit of careless and loose walking. To this sad issue it will bring thee at last, and when it is come to this, thou shalt go to ordinances, and duties, and find no good in them; no life-quickening comfort there. When thy heart which was wont to be enlarged, and flowing, shall be clung up and dry; when thou shalt kneel down before the Lord, and cry, as Elisha, when with the mantle of Elijah, he smote the water, “Where is the Lord God of Elijah?” So thou, where is the God of prayer? Where is the God of duties? But there is no answer: when like Samson, thou shalt go forth and shake thyself, as at other times; but thy strength is gone; then tell me, what thou hast done in resisting, quenching, and grieving the Holy Spirit of God by impure and offensive practices? And thus you see what engagements lie upon you from the Spirit also to walk uprightly, and keep the issues of life pure. I could willingly have enlarged myself upon this last branch, but that a judicious hand has lately improved this argument, to which I shall refer the reader. Thus God has obliged you to circumspect and holy lives.
Secondly, You are under great engagements to keep your lives pure; even from yourselves, as well as from your God. As God has bound you to purity of conversation, so you have bound yourselves. And there are several things in you, and done by you, which wonderfully increase, and strengthen your obligations to practical holiness.
First, Your clearer illumination is a strong bond upon your souls,
Secondly, You are professors of holiness. You have given in your names to Christ, to be his disciples; and by this your engagements to a life of holiness, are yet further strengthened,
Thirdly, But more than this, You have obliged yourselves to this life of holiness by your own prayers. How many times have you lifted up your hands to heaven, and cried with David,
Fourthly, and lastly, to add no more, You have often reproved or censured others for their miscarriages and falls, which adds to your own obligation, to walk accurately, and evenly. Have you not often reproved your erring brethren? or at least privately censured them, if not duty reproved them, (for to these left-handed blows of secret censurings, we are more apt, than to the fair and open strokes of just and due reproofs (and will you practice the same things you
criminals and censure others for? “Thou that teachest another, saith the apostle) teachest thou not thyself?”
Thirdly, You are yet further engaged to practical holiness upon the account of your brethren, who are not a little concerned and interested therein. For if, through the neglect of your hearts your lives be defiled and polluted, this will be thrown in their faces, and many innocent and upright ones both reproached and grieved upon your account. This mischievous effect holy David earnestly deprecated,
Fourthly, and lastly; Your very enemies engage you to this pure and holy life upon a double ground. You are obliged by them two ways, viz. as they are your bold censurers, and your watchful observers. They censure you as hypocrites, and will you give them ground and matter for such a charge? They say, only your tongues are more holy than other men’s, and shall they prove it from your practice? They also observe you diligently; lie at catch, and are highly
gratified by your miscarriages. If your lives be loose and defiled, you will not only be a shame to your friends, but the song of your enemies. You will make mirth in hell; and gratify all the enemies of God. This is that they watch for. They are curious observers of your goings And that which makes them triumph at your falls and miscarriages, is not only that deep rooted enmity betwixt the two seeds, but because all your miscarriages and evils are so many absolutions to their consciences, and
justifications (as they think) of their ways and practices. For look, as your strictness and holiness does, as it were, cast and condemn them, as Noah,
Oh, say they, whatever these men talk, we see they are no better than we. They can do as we do. They can cozen and cheat for adventure. They can comply with any thing for their own ends; it is not conscience, as we once thought, but mere stomach and humour, that made them so precise. And oh! what a sad thing is this! hereby you shed soul-blood. You fasten the bands of death upon their souls. you kill those convictions, which, for any thing you know, might have
made way to their conversion. When you fall, you may rise again; but they may fall at your example, and never rise more. Never have a good opinion of the ways of God, or of his people any more. Upon this consideration, David begs of God,
Now put all this together, and see to what these particulars will amount. You have heard how God the Father has engaged you to this purity of conversations by his designment of your salvation; rewarded your obedience; his pleasure in it; his promises to it; and his great confidence in you, that you will thus walk before him. The Lord Jesus has also engaged you thereunto by his death and sufferings, whereby you were redeemed from your vain conversations. The Spirit has engaged you, by telling you plainly how much you will grieve and wrong him, resist and quench him, if you do not keep yourselves pure. Yea, you are obliged further, by yourselves; your clear illumination; your high profession; your many prayers and confessions; your many censures and reprehensions of others; do all strengthen your obligation to holiness. Yea, you are obliged further to this holy life by the shame, grief, and trouble your loose walking will bring upon your friends; and the mirth it will make for, and mischief it will do to your enemies; who, thereby, may be made utterly to fall, where, it may be, you only have stumbled: who are justified and absolved, (as before yell heard), by your miscarriages. And now, what think you of all this? Are you obliged or not, to this purity of life? Are all these bonds so tied, that you can set loose, and free yourselves at pleasure from them? If all these things are of no force with you, if none of these bonds can hold you, may it not be questioned, (notwithstanding your profession), whether any spiritual principle, any fear of God, o; love to Christ, be in your souls or no? O, you could not play fast and loose with God? if so, you could not, as Samson, snap these bonds asunder at your pleasure.
Consid. 2. Secondly, As you are more obliged to keep the issues of life pure than others are, so God has given you greater assitances and advantages for it than others have. God has not been wanting to any in helps and means. Even the Heathen, who are without the gospel, will be yet speechless and inexcusable before God; but how much more will you be so? Who, besides the light of nature, and the general light of the gospel, have, First, Such a principle put within you. Secondly, Such patterns set before you. Thirdly, Such an assistant ready to help you. Fourthly, So many rods to quicken you and prevent your wandering: if notwithstanding all these helps, your life be still unholy.
First, Shall men of such principles walk as others do? Shall we lament for you, as David once did for Saul, saying, “There the shield of the mighty was vilely cast away, the shield of Saul; as though he had not been anointed with oil.” There the honour of a Christian was vilely cast away, as though he had not been anointed with the Spirit? “You have received an unction from the holy One, which teaches you all things”,
1. First, It pulls you back from sin, as in Joseph; “How can I do this great wickedness, and sin against God?” And it also inclines you powerfully to obedience. It is a curb to sin, and an spur to holiness. It is impossible for all others to live spiritually and heavenly, because they have no new nature to incline them hereunto. And, methinks, it should be hard for you to live carnally, and sensually; and therein cross the very bent and tendency of the new
creature, which is formed in you. How can you neglect prayer, as others do, whilst the Spirit, by divine pulsations, is awaking and rousing up your sluggish hearts with such inward motions, and whispers, as that,
There is a central force in these natural motions, which cannot be stopped. And the like may you observe, in the motions of a renewed soul,
Secondly, Besides this principle within, you have no small assistance for the purity of life, by these excellent patterns before you. The path of holiness is no untrodden path to you. Christ and his servants have beaten it before you. The life of Christ is your copy, and it is a fair copy indeed, without a blot. Oh! what an advantage is this, to draw all the lines of your actions, according to his example! This glorious, grand example is often pressed upon for
your imitation,
O what an advantage have you this way! They that first trusted in Christ, had not such helps as you. You stand upon their shoulders. You have the benefit of their experiences. You that are fallen into the last times, have certainly the best helps to holiness, and yet, will not you live strictly and purely? still you put on the name and profession of Christians, and yet be lofty in your spirits; earthly in your designs; neglective of duty; frothy in your communications? Pray, from which of all the saints did you learn to be proud? Did you learn that from Christ, or any of his? From which of his saints did you learn to be earthly and covetous, passionate or censorious, over-reaching and crafty? If you have read of any such evils committed by them, have you not also read of their shame and sorrow, their repentance and reformations? If you have found any such blots in their lives, it was left there designedly to prevent the like in yours. O, what an help to holiness is this!
Thirdly, And this is not all. You have not only a principle within you, and a pattern before you, but you have also an omnipotent assistant to help, and encourage you throughout your way. Are you feeble and infirm? and is every temptation, even the weakest, strong enough to turn you out of the way of your duty? Lo, God has sent his Spirit to help your infirmities,
(1 ) First, when a temptation to sin presses sore upon you, he pleads with your consciences within, whilst Satan is tempting without. How often has he brought such scriptures to your remembrance, at the very opportunity, as have saved you out of the temptation? If you attend his voice, you may hear such a voice within you as that,
(2 ) Secondly, When ye walk homily and closely with God in your duties, and the Spirit encourages you to go on, by those inward comforts, scalings, and joys, you have from him at such times; how often does he entertain your souls in public ordinances, in private duties, with his hidden Manna, with marrow and fatness, with incomparable and unspeakable comforts, and all this to strengthen you in your way, and encourage you to hold on?
(3.) Thirdly, When you are indisposed for duties, and find your hearts empty and dry, he is ready to fill them, quicken and raise them; so that oftentimes the beginning and end of your prayers, hearing or meditations, are as vastly different, as if one man had begun, and another ended the duty. O then, what assistance for a holy life have you! Others indeed are bound to resist temptations, as well as you; but, alas! having no special assistance from the Spirit, what can they do? It may be, they reason with temptation a little while, and in their own strength resolve against it; but how easy a conquest does Satan make, where no greater opposition is made to him than this? Others are bound to hear, meditate, and pray, as well as you; else the neglect of those duties would not be their sin: But, alas, what pitiful work do they make of it! being left to the hardness and vanity of their own hearts, when you spread your sails, you have a gale, but they lie wind bound, heart-bound, and can do nothing spiritually in a way of duty.
Fourthly, and lastly, to mention no more, You have a further advantage to this holy life, by all the rods of God that are at any time upon you. I might show you in many particulars, the advantages this way also, but I shall only present these three to your observation at this time.
First, By these you are clogged, to prevent your straying and wandering. Others may wander even as far as hell, and God will not spend a sanctified rod upon them, to reduce or stop them; but saith, let them alone,”
Secondly, By your afflictions, your corruptions are not only clogged, but purged. By these God dries up and consumes that spring, of sin that defiles your lives,
A cross without a Christ never made any man better, but with Christ, saints are much the better for the cross. Has God been (as it were) so many days and nights a whitening you, and yet is not the hue of your conversation altered? Has he put you so many times into the furnace, and yet is not the dross separated? The more afflictions you have been under, the more assistance you have had for this life of holiness.
Thirty, By all your troubles, God has been weaning you from the world, the lusts, loves, and pleasures of it; and drawing out your souls to a more excellent life and state than this. He makes your sorrows in this life, give a lustre to the glory of the next. Whoever has, be sure you shall have no rest here; and all, that you may long more ardently for that to come. He often makes you groan, “being burdened, to be clothed with your house from heaven,”
Methinks, I need say no more to convince you how much you are concerned to keep the issues of life pure, none being so much obliged to it, or assisted for it, as you are. But when I remember that Joash lost the complete victory over the Syrians, because he smote not his arrows often enough upon the ground,
Consid. 3. Thirdly, It will yet farther appear to be your high concernment, to exact holiness in your conversations, because of the manifold and great uses which God has to make of the visible holiness and purity of your lives, both in this world and that to come. The uses God puts the conversation-holiness of his people in this world unto, are these among others.
First, To win over souls to Christ, and bring them in love with religion. Practical holiness is a very lovely, attractive, and obliging thing. If the heathen could call moral virtue verticordia, turn-heart, from that obliging and winning power it exercises upon the hearts of men; if they could say of it, that were it visible to human eyes, all men would adore it, and fall in love with it; how much rather may we say so of true holiness, made visible in the lives of
saints! This is the turn-heart indeed. It makes the souls of men to cling and cleave to the persons in whom it is; as it is prophesied,
Where God is pleased to afford the word unto men, there the practical holiness of saints is of singular use, to assist and help it in its operation upon the hearts of men. When the lives of Christians sensibly experience that to the eyes of men, which the gospel does to their ears; when so we preach, and so ye believe and live; when we draw by our doctrines, and you draw with us by your examples; when we hold forth the word of life doctrinally, and you hold it
forth practically, as
Yea, if God deny the word to men, yet this practical holiness I am speaking of, may be to them an ordinance for conversion. This way, souls may be won to Christ without the word, as the apostle speaks,
Secondly, Another use God has for it, is to recover and salve the credit of religion, which by the apostasies of hypocrites, and scandalous falls of careless Christians, is wounded and exposed to contempt. Much reproach by this means is brought upon religion, and how shall that reproach be rolled away, but by your strictness and purity? By this the world must be convinced that all are not so. Though some be a blot to the name of Christ, yet others are his glory.
The more others slur and disgrace religion, the more God expects you to honour and adorn it. I remember Chrysostom brings in the persecutors speaking to two renowned martyrs, after this manner, Nonne videtis alios vestri ordinis hoc fecisse? i.e. Why are you so nice and scrupulous? See you not that others of your rank and profession have done these things? To which they returned this brave answer, Nos hac potissimum ratione viriliter stabimus, i.e. have they done it? For that very reason we
will stand out like men, and will never yield to it. There is an holy Antiperistasis in the zeal of a Christian, which makes it, like fire, burn most vehemently in the coldest weather. If men make void God’s law, therefore will David love his commandments above gold,
Thirdly, God makes use of it for the encouragement of his ministers who labour among you. And indeed it is of no small use to refresh their hearts, and strengthen their hands in their painful work: “Now we live (saith the apostle) if ye stand fast in the Lord,”
Christians, you hear our case, you see our work. Now a little to cheer our spirits in the midst of our hard and killing labours, God sends us to you for a little refreshment, that, by beholding your holy and heavenly conversation, your cheerful obedience, and sweet agreement in the ways of God, we may be comforted over all these troubles,
Fourthly, God has further use for the holiness of your lives; this serves to daunt the hearts, and overawe the consciences of his and your enemies. And sometimes it has had a strange influence and effect upon them. There is a great deal of awful Majesty in holiness, and when it shines upon the conscience of a wicked man, it makes him stoop and do obeisance to it, which turns to a testimony for Christ and his ways before the world. Thus Herod was overawed by the strict and holy life of John; he feared him, knowing that he was a just and holy man, and observed (or preserved and saved) him.
That bloody tyrant was convinced in his conscience of the worth and excellency of that servant of God, and was forced to reverence him for his holiness. So Darius,
Fifthly, and lastly, God will use the purity of your conversations to judge and convince the world in the great day. It is true, the world shall be judged by the gospel, but your lives shall also be produced as a commentary upon it; and God will not only show them by the word how they ought to have lived, but bring forth your lives and ways to stop their mouths, by showing how others did live. And this I suppose is intended in that text,
And thus you see what use your lives and actions shall be put to; and are these inconsiderable uses? Is the winning over souls to God a small matter? Ii the salving the honour and reputation of godliness a small matter? Is the encouraging the hearts and strengthening of the hands of God’s poor ministers, amidst their spending, killing labours, a small matter? Is the awing of the consciences of your enemies, and judging them in the last day, a light thing? Which of these can you call so?
O then, since you are thus obliged to holiness of life, thus singularly assisted for it; and since there are such great dependencies upon it, and uses for it, both now and in the world to come, see that ye be holy in all manner of conversation. See that, “as ye have received Christ Jesus the Lord, so ye walk in him,” always remembering, that for this very end, Christ has redeemed, or “delivered you out of the hands of your enemies, that you might serve him without
fear, in righteousness and holiness all the days of your lives,”
And now, reader, thou art come to the last leaf of this treatise of Christ, it will be but a little while, and thou shalt come to the last page or day of thy life; and thy last moment in that day. Wo to thee, wo and alas for ever; if an interest in this blessed Redeemer be then to get. The world affords not a sadder sight, than a poor Christless soul shivering upon the brink of eternity. To see the poor soul that now begins to awake out of its long dream, at its entrance into the world of realities, to shrink back into the body, and cry, O, I cannot, I dare not die. And then the tears rundown. Lord, what will become of me? O what shall be my eternal lot? This, I say, is as sad a sight as the world affords. That this may not be thy case, reflect upon what thou hast read in these sermons. Judge thyself in the light of them. Obey the calls of the Spirit in them. Let not thy slight and formal spirit float upon the surface of these truths, like a feather upon the water; but get them deeply fixed upon thy spirit, by the Spirit of the Lord; turning them into life and power upon thee; and so animating the whole course and tenor of thy conversation by them, that it may proclaim to all that know thee, that thou art one who esteemest all to be but dross, that thou mayest win Christ.
The End
Genesis
1:2 2:17 3:15 3:15 6:12 15:1 17:1 17:2 17:3 18:13 18:14 18:19 18:25 18:25 19:15 21:16 28:3 31:24 32:12 32:24 42:21 43:29 43:30 44:30 45:4 46:2 46:3 46:29 47:13 47:15 48:5 48:9 48:12 48:15 48:16 48:16
Exodus
3:2 5:22 12:13 15:11 19:5 22:9 24:8 24:8 28:9 28:12 28:28 28:29
Leviticus
1:4 4:20 4:20 14:6 14:7 16:12 16:13 16:14 16:21 19:3
Numbers
11:12 11:16 14:17 14:39 15 19:9
Deuteronomy
6:13 8:2 8:16 13:6 18 18:15 18:15 18:16 18:16 18:17 18:17 18:18 24:4 32:4 32:5 32:9 32:40 32:41 32:42 33:2 34:10
Joshua
Judges
1 Samuel
2:25 3:18 10:11 13:1 20:41 23:9 24:16 24:16 24:17 28:15 28:16
2 Samuel
3:38 8 14:30 14:32 16:11 23:1 23:5 23:23
1 Kings
2 Kings
2:19 3:14 7:6 8:13 13:8 19:7 19:8
2 Chronicles
Ezra
Job
4 4:21 5:26 9:20 9:21 10:2 12:16 13:26 14:14 19:21 19:26 19:26 19:27 19:27 20:11 21:7 27:8 27:9 27:9 27:9 28 30:4 30:5 30:6 30:7 30:11 31:14 31:29 32:9 32:19 33:13 34:3
Psalms
1:5 1:5 2:4 2:6 2:7 2:7 2:8 2:8 4:3 4:4 5:5 5:8 5:8 7:12 8:5 8:6 11:6 16 16:3 16:3 16:7 16:8 16:9 16:9 16:10 16:10 16:10 16:11 16:11 17:15 19:7 19:7 22:1 22:1 22:1 22:2 22:2 22:3 22:6 22:6 22:6 22:6 22:6 22:11 22:14 22:16 22:16 22:17 22:22 22:24 22:28 23:3 23:4 27:8 27:12 31:5 31:5 31:22 32 32:1 32:2 32:2 32:3 32:4 32:9 33:16 35:17 36:6 36:8 37:5 37:6 38:8 38:10 39:9 39:11 40 40:6 40:6 40:7 40:7 40:7 40:8 40:8 40:9 40:10 40:10 40:12 41:9 42:1 42:2 45 45:5 45:6 45:6 45:7 45:10 46:10 47:5 47:7 49:14 50 51:4 51:6 51:17 57:4 57:4 60:12 63:5 68:17 68:18 68:21 69:5 69:6 69:9 69:9 69:21 73:2 73:22 73:24 73:24 73:25 73:25 73:25 73:25 73:25 74:20 75:8 76:10 76:10 77:5 78:2 78:18 78:25 78:34 78:35 78:36 78:41 84:11 88:1 88:9 89:15 89:34 94:20 94:21 102 103:11 104:24 106:33 110 110:1 110:2 110:2 110:3 110:3 110:4 110:4 110:5 110:5 110:7 111:2 114:5 114:6 116 119 119:5 119:56 119:56 119:67 119:83 119:118 119:127 127:5 130:7 130:7 132:8 132:9 135:6 139:7 139:10 143:2 145:17 145:17
Proverbs
3:6 4:7 4:18 4:23 8 8:15 8:16 8:30 8:30 8:30 8:31 8:31 11:20 14:32 17:14 17:22 17:27 18:10 19:11 20:7 20:20 23:22 24 28 28:24 28:24 29:25 29:25 30:17
Ecclesiastes
3:16 3:16 3:17 3:17 3:21 7:4 7:9 7:15 8:12 9:5 9:10 9:10 12:14
Song of Solomon
1:4 3:1 3:1 3:2 3:2 3:3 3:4 3:5 3:6 5:16 6:5 6:9 7:1 7:5 8:6 8:6 8:7
Isaiah
1 1:5 1:6 1:18 2:9 2:10 2:12 2:13 2:15 2:19 3:1 3:10 4:1 4:2 4:11 8:20 9 9 9:6 9:6 9:6 9:6 11:6 11:9 11:10 14:9 24:23 25:6 26:19 26:19 27:4 27:9 27:11 29:10 30:20 30:21 31:5 33:14 33:17 38:18 40:15 40:17 40:18 41:17 41:17 42:1 42:1 42:1 42:1 42:1 42:2 42:2 42:3 42:4 42:5 42:6 42:6 42:6 42:7 42:7 42:11 43:13 43:25 45:14 46:8 49 49:4 49:5 49:5 49:6 49:6 49:7 49:8 50 50:4 50:5 50:5 50:5 50:6 50:6 50:7 50:7 50:8 50:8 50:10 50:10 52:7 52:13 53 53 53 53:1 53:3 53:3 53:3 53:5 53:5 53:6 53:6 53:7 53:7 53:7 53:7 53:7 53:8 53:8 53:9 53:9 53:9 53:9 53:10 53:10 53:10 53:10 53:11 53:11 53:11 53:12 54:10 55:7 55:7 55:7 57:2 57:17 60:17 61:1 61:1 61:1 61:1 61:1 61:2 61:3 61:11 62:5 62:6 63:7 63:9 63:16 64:6 66:1 66:2
Jeremiah
2:2 2:31 2:31 4:4 6 6:28 6:29 8:1 9:3 12:1 12:2 17:9 18:11 18:11 30:13 31 31:15 31:33 31:34 31:34 32:4 32:43 33:16 35:8 44:4
Lamentations
1:12 1:12 3:2 3:8 3:21 3:23 4 4:10 4:21 5:12
Ezekiel
1:8 1:20 11:19 22:6 23:32 23:33 36:26 36:26 37:11 44:2 44:2 44:3 44:3
Daniel
2:11 2:17 2:18 5:3 6:14 6:18 6:19 6:20 7:13 7:14 9:26 9:26 12:2
Hosea
2:6 3:3 3:3 4:6 4:17 6:4 10:4 11:4 12:4 13:5 13:6
Joel
Amos
Micah
Nahum
Habakkuk
Zephaniah
Zechariah
1:5 2 2:8 6:1 6:13 6:13 8:23 11:12 11:13 11:15 12:10 12:10 12:10 12:10 12:10 13:7 13:7 14
Malachi
Matthew
1:21 2:13 3 3:11 3:15 3:15 3:15 3:17 4 4:1 4:15 4:16 4:17 5:6 5:8 5:16 5:18 5:21 5:44 5:44 5:44 5:45 5:45 6:6 6:12 6:33 7:22 7:22 7:22 7:22 7:29 8:4 8:16 8:17 8:20 8:20 9:13 9:37 10 10:32 10:33 10:37 10:37 10:42 11:3 11:4 11:5 11:17 11:25 11:25 11:25 11:27 11:27 11:27 11:28 11:28 11:28 11:28 11:28 11:29 11:29 11:29 12:24 12:31 12:32 12:34 12:36 12:36 12:40 12:40 13:3 13:4 13:20 13:20 13:21 13:46 13:55 13:55 14:23 14:61 14:62 16:26 16:26 17 17:5 17:5 18:7 18:18 18:18 18:19 18:20 19:29 19:30 20:9 20:10 20:28 20:28 20:28 20:28 20:28 20:28 20:33 21:5 21:5 21:37 22:24 22:31 22:32 23 23:27 24:24 24:24 25 25 25 25 25:14 25:14 25:15 25:18 25:34 25:35 26:15 26:25 26:25 26:28 26:28 26:31 26:31 26:31 26:35 26:35 26:38 26:38 26:39 26:40 26:47 26:48 26:49 26:59 26:61 26:61 26:62 26:64 26:67 26:75 27 27:4 27:13 27:23 27:24 27:30 27:37 27:46 27:46 27:52 27:53 28:2 28:3 28:4 28:6 28:8 28:18 28:18 28:18 28:18 28:19 28:20 28:20 28:20
Mark
2 3:5 3:5 3:21 6:20 8:31 10:28 10:37 10:38 11:12 14:20 14:33 14:33 14:34 15:26 15:37 15:39 16:7 16:19
Luke
1:33 1:34 1:35 1:35 1:35 1:72 1:72 1:74 1:74 1:75 1:75 2:21 2:35 2:49 2:51 2:51 3:22 4 4:1 4:17 4:18 4:19 4:20 4:21 6:87 7:8 10:3 10:16 10:16 10:17 10:18 10:21 11:20 11:21 11:22 12:1 12:2 12:3 12:32 12:50 13:33 14:13 14:14 14:26 14:27 15 16 16:9 16:24 17:10 17:20 17:21 18:28 19:20 19:22 19:41 19:42 19:42 20:6 20:35 20:36 20:36 21:15 21:34 21:35 22:22 22:28 22:31 22:31 22:32 22:41-44 22:42 22:43 22:43 22:53 22:54 22:66 23:3 23:4 23:23 23:24 23:27 23:28 23:28 23:31 23:31 23:34 23:38 23:43 23:46 23:48 24:25 24:32 24:45 24:46 24:50 24:50 24:51 24:51 24:51 24:51
John
1 1:1 1:9 1:11 1:14 1:14 1:14 1:14 1:14 1:18 1:18 1:18 1:18 1:18 1:25 1:29 2:16 2:17 2:19 2:19 2:21 3 3:2 3:3 3:8 3:12 3:13 3:13 3:14 3:14 3:14 3:14 3:15 3:15 3:16 3:16 3:16 3:17 3:19 3:20 3:34 3:35 4 4:10 4:10 4:14 4:14 4:30 4:31 4:31 4:31 4:32 4:32 4:32 4:42 5:4 5:17 5:22 5:22 5:23 5:23 5:23 5:24 5:27 5:28 5:29 5:30 5:31 5:36 5:43 6 6:27 6:29 6:29 6:32 6:33 6:37 6:37 6:40 6:40 6:44 6:54 6:62 6:67 7:27 7:46 7:52 8 8:4 8:24 8:24 8:36 8:38 8:50 8:58 9 9:3 9:3 9:4 9:4 9:4 9:4 9:18 9:40 9:41 9:41 9:42 10:4 10:5 10:8 10:11 10:15 10:17 10:17 10:17 10:17 10:18 10:18 10:18 10:18 10:18 10:26 10:27 10:28 10:29 10:30 10:35 11:25 11:33 11:42 11:42 11:42 11:50 11:51 11:51 11:52 11:52 12 12:6 12:27 12:27 12:32 12:34 13:1 13:1 13:1 13:14 13:23 13:29 14 14:2 14:2 14:2 14:2 14:2 14:2 14:3 14:3 14:6 14:13 14:16 14:16 14:17 14:19 14:22 14:26 14:28 14:28 14:30 14:30 15:5 15:5 15:5 15:7 15:10 15:13 15:14 15:14 15:15 15:15 15:26 15:26 15:27 16 16:3 16:3 16:4 16:7 16:7 16:8 16:9 16:10 16:10 16:14 16:14 16:21 16:23 16:27 16:28 16:28 16:32 16:32 16:32 17 17 17 17:2 17:2 17:2 17:2 17:2 17:2 17:2 17:3 17:4 17:5 17:6 17:6 17:6 17:8 17:8 17:9 17:11 17:11 17:12 17:12 17:12 17:12 17:14 17:16 17:17 17:17 17:18 17:19 17:19 17:20 17:22 17:24 17:24 17:29 17:39 17:45 18:1 18:2 18:4 18:11 18:11 18:16 18:17 18:18 18:19 18:20 18:22 18:31 18:37 19:8 19:11 19:12 19:12 19:19 19:27 19:28 19:30 20:13 20:17 20:21 20:21 20:23
Acts
1:3 1:3 1:10 1:18 1:25 1:25 2:17 2:23 2:23 2:23 2:23 2:23 2:23 2:23 2:24 2:24 2:33 2:36 2:37 2:38 3 3:17 3:17 3:19 3:19 3:19 3:21 3:22 3:22 4:12 4:12 4:12 4:12 4:23 4:28 4:28 4:28 5 5:31 5:41 5:41 5:41 7:17 7:27 7:37 7:38 7:51 7:56 7:59 7:59 7:60 8:4 9:13 10:38 10:38 10:38 10:38 10:42 10:43 12:4 13:19 13:32 13:33 13:36 13:39 13:39 14:16 15:10 16:14 17:31 18:3 19:9 20:2-7 20:18 20:20 20:22 20:28 20:28 20:28 20:28 26:18
Romans
1:3 1:4 1:4 1:18 1:18 1:21 1:30 1:30 1:30 1:30 2:5 2:6 2:7 2:8 2:9 2:10 2:12 2:15 2:15 2:15 2:16 2:16 2:16 2:16 2:16 2:21 2:24 3:15 3:20 3:20 3:24 3:24 3:24 3:24 3:25 3:25 3:25 3:26 3:26 3:26 3:56 4:20 4:25 4:25 4:25 4:25 5:1 5:1 5:1 5:1 5:2 5:3 5:3 5:3 5:4 5:4 5:5 5:6 5:7 5:8 5:8 5:8 5:8 5:8 5:9 5:9 5:9 5:10 5:10 5:10 5:10 5:10 5:11 5:14 5:15 5:19 5:19 6:2 6:5 6:9 6:13 6:14 6:16 6:17 7:21 7:22 7:23 7:24 8 8 8:1 8:1 8:2 8:3 8:3 8:3 8:3 8:4 8:7 8:7 8:10 8:10 8:11 8:11 8:14 8:17 8:18 8:22 8:23 8:26 8:26 8:28 8:28 8:28 8:30 8:30 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:32 8:33 8:33 8:34 8:34 8:34 8:34 8:34 8:35 8:35 8:53 9:1 9:5 9:5 9:5 9:5 9:13 9:25 10:14 12:1 12:2 12:2 12:15 12:18 12:19 14:7 14:8 14:8 14:8 14:9 14:9 14:12 14:12 14:17 14:17 14:17 14:18 15:30 16:4 16:20 16:20
1 Corinthians
1 1:20 1:21 1:23 1:24 1:24 1:26 1:26 1:26 1:26 1:27 1:27 1:27 1:27 1:30 1:30 1:30 2:2 2:8 2:8 2:8 2:8 2:12 2:14 2:14 2:14 2:15 2:15 3:1 3:2 3:17 3:21 3:21 3:21 3:22 3:22 3:22 3:22 3:22 3:22 3:22 3:23 3:23 3:23 4:2 4:3 4:4 4:4 4:11 4:12 4:13 4:20 4:20 5:7 5:10 6 6:2 6:2 6:3 6:9 6:20 8:1 8:1 8:5 8:12 9:17 10:5 10:12 10:12 10:13 10:17 11:23 11:23-25 11:29 11:30 11:31 11:32 12:25 12:28 12:28 12:28 12:31 13:8 15:3 15:4 15:6 15:7 15:10 15:12 15:13 15:14 15:15 15:17 15:17 15:20 15:20 15:24 15:25 15:25 15:26 15:27 15:34 15:43 15:44 15:44 15:53 15:54 15:55 15:55 15:58 16:22
2 Corinthians
1:3 1:20 1:22 3:5 3:5 3:6 3:6 3:7 3:7 3:8 3:9 3:9 3:10 3:11 3:12 3:18 3:18 4:2 4:3 4:4 4:4 4:6 4:18 4:18 5:4 5:5 5:5 5:6 5:6 5:8 5:8 5:10 5:10 5:10 5:10 5:10 5:10 5:14 5:14 5:14 5:14 5:15 5:15 5:18 5:19 5:19 5:20 5:21 5:21 5:21 5:21 6:6 6:10 6:10 6:16 7:1 8:9 8:9 8:9 8:9 8:9 10:1 10:4 10:5 10:5 11:3 11:29 12:2 12:4 12:7 12:14
Galatians
1:1 1:10 2:20 2:20 3:1 3:9 3:10 3:13 3:13 3:13 3:13 3:13 3:13 3:14 3:14 3:21 3:23 3:23 3:23 3:26 3:26 4 4:4 4:4 4:4 4:4 4:4 4:5 4:19 4:29 5:2 5:3 5:16 5:18 5:22 5:25 6 6:1 6:7 14:8
Ephesians
1:3 1:4 1:5 1:6 1:6 1:6 1:7 1:7 1:9 1:10 1:11 1:11 1:13 1:20 1:21 1:22 1:22 1:22 1:22 1:22 1:23 2:5 2:6 2:6 2:6 2:10 2:10 2:10 2:13 2:14 2:16 2:17 3 3:8 3:9 3:10 3:12 3:12 3:17 3:18 4:8 4:9 4:10 4:10 4:11 4:11 4:11 4:12 4:12 4:12 4:30 4:30 4:30 4:32 4:32 5:2 5:2 5:2 5:2 5:8 5:23 5:25 5:26 5:30 6:1 6:10 6:12 6:16 6:22 6:24
Philippians
1:6 1:8 1:12 1:21 1:23 1:23 1:23 1:27 1:29 2 2:1 2:2 2:3 2:4 2:4 2:5 2:6 2:6 2:6 2:7 2:7 2:7 2:7 2:7 2:7 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:8 2:9 2:9 2:9 2:10 2:11 2:11 2:12 2:12 2:16 2:17 3:3 3:8 3:8 3:11 3:20 3:20 3:21 3:21 3:21 3:21 3:21 4:5 4:7 4:9 4:11
Colossians
1:6 1:10 1:10 1:11 1:11 1:12 1:12 1:12 1:13 1:13 1:13 1:13 1:13 1:14 1:14 1:14 1:14 1:17 1:18 1:19 1:20 1:20 1:20 1:20 1:20 1:21 1:22 1:22 1:27 1:28 1:29 2:2 2:3 2:3 2:3 2:9 2:10 2:11 2:15 2:24 3:1 3:3 3:10 3:10 3:12 3:15 3:15
1 Thessalonians
1:10 1:10 2:4 3:8 3:10 4:1 4:4 4:16 4:16 4:17 4:17 5:19
2 Thessalonians
1:3 1:4 1:4 1:5 1:6 1:7 1:10 1:10 1:10 3:5
1 Timothy
1:13 1:13 1:13 1:16 2:1 2:1 2:2 2:4 2:5 2:5 2:5 2:6 3:16 3:16 3:16 3:16 3:16 3:16 4:1 4:10 5:4 6:1 6:5 6:7 6:9 6:9 6:13 6:17
2 Timothy
1:9 1:9 1:12 2:12 2:12 2:19 2:19 3:12 4:16
Titus
Hebrews
1:1 1:2 1:3 1:3 1:3 1:6 1:13 1:13 1:14 1:14 2:2 2:3 2:4 2:7 2:8 2:9 2:11 2:14 2:14 2:16 2:16 2:16 2:16 2:17 2:17 2:17 2:17 2:17 2:17 2:18 2:18 3:1 3:2 3:5 3:5 3:6 3:6 3:6 4 4:12 4:12 4:14 4:15 4:15 4:15 4:15 4:15 4:16 5:3 5:4 5:4 5:5 5:5 5:5 5:5 5:7 5:7 5:7 5:9 5:9 5:10 5:12 5:13 5:13 5:14 5:14 6:4 6:4 6:5 6:6 6:18 6:19 6:19 6:19 6:20 6:20 7 7 7:2 7:14 7:16 7:17 7:18 7:21 7:22 7:22 7:22 7:24 7:24 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:25 7:26 7:26 7:26 7:26 7:26 7:27 8:4 8:4 8:10 8:25 9 9:7 9:9 9:11 9:12 9:12 9:12 9:12 9:12 9:13 9:14 9:14 9:14 9:14 9:14 9:14 9:15 9:15 9:16 9:16 9:17 9:17 9:18 9:19 9:22 9:23 9:24 9:28 9:28 9:29 10:3 10:4 10:5 10:5 10:5 10:6 10:6 10:7 10:7 10:8 10:9 10:10 10:10 10:11 10:11 10:12 10:12 10:12 10:12 10:13 10:13 10:14 10:14 10:14 10:14 10:19 10:19 10:19 10:20 10:20 10:20 10:21 10:22 10:24 10:28 10:28 10:29 10:29 11:6 11:6 11:6 11:6 11:7 11:7 11:13 11:14 11:16 11:25 11:26 11:26 11:26 11:26 11:35 11:36 11:37 11:38 11:39 11:40 11:40 12 12:1 12:2 12:2 12:2 12:2 12:2 12:2 12:2 12:2 12:6 12:7 12:9 12:14 12:23 12:24 12:24 12:24 12:24 12:29 13:5 13:7 13:8 13:8 13:10 13:16 13:17
James
1:4 2 2:1 2:5 2:5 3:13 3:15 3:17 3:17 3:17 3:18 4:1 4:2 4:5 4:5 4:17 5:4 5:6 5:6 5:6 5:7 5:7 5:7 5:7 5:8 5:8 5:9 5:10 5:11 5:11
1 Peter
1 1:1 1:3 1:3 1:4 1:5 1:5 1:6 1:7 1:8 1:11 1:14 1:15 1:15 1:15 1:18 1:18 1:18 1:18 1:18 1:18 1:19 1:19 1:19 1:19 2:2 2:4 2:5 2:6 2:7 2:9 2:21 2:21 2:22 2:22 2:22 2:23 2:23 3:1 3:13 3:18 3:18 3:18 3:18 3:18 3:19 3:19 3:19 3:20 3:20 4:9 4:19 4:19 5:4 5:4 5:4 5:8 5:8 5:9 5:10 5:10 5:12
2 Peter
1:1 1:1 1:4 1:10 1:17 2:21 3:15 3:18
1 John
1:1 1:2 1:3 1:3 1:7 1:7 1:7 1:7 1:9 2:1 2:1 2:1 2:2 2:2 2:2 2:2 2:2 2:2 2:6 2:20 3:1 3:2 3:2 3:2 3:3 3:8 3:16 4:10 4:17 4:19 5:3 5:6 5:13 5:14 5:20
2 John
Jude
1:1 1:1 1:4 1:6 1:6 1:14 1:14 1:15 1:25
Revelation
1:5 1:5 1:5 1:5 1:5 1:6 1:7 1:7 1:13 1:13 1:17 1:18 1:18 1:18 2:1 2:7 2:10 2:23 3:2 3:10 3:18 3:19 3:21 3:22 4:3 5:6 5:9 8:3 11:19 12:16 12:16 13:8 13:8 14:1 14:13 19:7 19:7 19:10 19:16 20:6 20:12 21:7 21:11 22:2 22:17 22:20