John Flavel, The Fountain of Life


The Fountain of Life opened up:

or,

A Display of Christ in his essential and mediatorial glory.

Containing forty-two sermons on various texts.


Scanned from:

The Works of John Flavel, Volume I

The Banner of Truth Trust, 3 Murray field Road, Edinburgh EHI2 6EL,
PO Box 621, Carlisle, Pennsylvania 17013, U.S.A.

First published by W. Baynes and Son, 1820
Reprinted by The Banner of Truth Trust 1968
Second reprint 1982
ISBN 0 85151 060 4
Printed and Bound in Great Britain by Fakenham Press Limited,
Fakenham, Norfolk
(reprinted by photolithography)



Contents

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.
 






To his much honoured and beloved Kinsman, Mr. John Flavel, of
London, Merchant, and his virtuous Consort, the Author wisheth
Grace, Mercy, and Peace.
    
    
    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, Mat.
13: 46. Will you be that wise merchant, that resolves to win and
compass that treasure, whatever it shall cost you? Ah, Sir, Christ
is a commodity that can never be bought too dear.
    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.









TO the Christian Readers,

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,
Psal. 32: 9. the knowledge of Christ is the Christian's excellency
above the Heathen, 1 Cor. 1: 23, 24. Practical and saving knowledge
of Christ is the sincere Christian's excellency above the self-
cozening hypocrite, Heb. 6: 4, 6. but methodical and well digested
knowledge of Christ is the strong Christian's excellency above the
weak, Heb. 5: 13 , 14. A saving, though an immethodical knowledge of
Christ, will bring us to heaven, John 17: 2, but a regular and
methodical, as well as a saving knowledge of him, will bring heaven
into us, Col. 2: 2, 3.
    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, John 17: 17. the mould
into which our souls are cast, Rom. 6: 17. according therefore to
the stamps and impressions it makes upon our understandings, and the
order in which truths lie there, will be the depth and lastingness
of their impressions and influences upon the heart; as, the more
weight is laid upon the seal, the more fair and lasting impression
is made upon the wax. He that sees the grounds and reasons of his
peace and comfort most clearly, is like to maintain it the more
constantly.
    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,"
2 Cor. 5: 20.
    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? 1 Cor. 4: 3, 4.
    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, Phil. 1: 23, "I desire to be dissolved, and to be with
Christ." The Lord direct your hearts into the love of God, and into
the patient waiting for of Christ.
    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," Gen. 19: 15. How often (to allude to this) has Jesus
Christ in like manner laid hold upon you in the preaching of the
gospel, and will you not flee for refuge to him? Will you rather be
consumed, than to endeavour an escape? A beast will not be driven
into the fire, and will you not be kept out? The merciful Lord
Jesus, by his admirable patience and bounty, has convinced you how
loth he is to leave or lose you. To this day his arms are stretched
forth to gather you, and will you not be gathered? Alas for my poor
neighbours! Must so many of them perish at last? What shall I do for
the daughter of my people?
    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.







The Fountain of Life


Sermon 1 Opens the Excellency of the Subject.

1 COR. 2: 2.

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, Phil. 3: 8. "In him are
hid all the treasures of wisdom and knowledge," Col. 2: 3.
    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; Col. 3: 10. "The new man is renewed in knowledge." As the
old, so the new creation begins in light; the opening of the eyes is
the first work of the Spirit; and as the beginnings of grace, so all
the after-improvements thereof depend upon this increasing
knowledge, 2 Pet. 3: 18. "But grow in grace, and in the knowledge of
our Lord and Saviour." See how these two, grace and knowledge, keep
equal pace in the soul of a Christian in what degree the one
increases, the other increases answerable.
    (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, Isa. 53: 11. "By his
knowledge shall my righteous servant justify many;" and hence, John
6: 40, seeing and believing are made the same thing. Would a man
exercise hope in God? that he can never do without the knowledge of
Christ, for he is the author of that hope, 1 Pet. 1: 3, he is also
its object, Heb. 6: 19. its ground-work and support, Col. 1: 27. And
as you cannot believe or hope, so neither can you pray acceptably
without a competent degree of this knowledge. The very Heathen could
say, Non loquendum de Deo sine lumine, i. e. Men must not speak of
God without light: the true way of conversing with, and enjoying God
in prayer, is by acting faith on him through a Mediator: so much
comfort and true excellency there is in it, and no more. O then, how
indispensable is the knowledge of Christ, to all that do address
themselves to God in any duty.
    (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, Phil. 3: 3. "Our rejoicing is in
"Christ Jesus." Take away the knowledge of Christ, and a Christian
is the most sad and melancholy creature in the world: again, let
Christ but manifest himself, and dart the beams of his light into
their souls, it will make them kiss the stakes, sing in flames, and
shout in the pangs of death, as men that divide the spoil.
    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, John 17: 3. "This is life eternal, to
know thee the only true God, and Jesus Christ whom thou hast sent."
And, if it be life eternal to know Christ, then it is eternal
damnation to be ignorant of Christ: as Christ is the door that opens
heaven, so knowledge is the key that opens Christ. The excellent
gifts, and renowned parts of the moral Heathens, though they
purchased to them great esteem and honour among men, yet left them
in a state of perdition, because of this great defect, they were
ignorant of Christ, 1 Cor. 1: 21. Thus you see how fundamental the
knowledge of Christ is, essentially necessary to all the graces,
duties, comforts and happiness of souls.
    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, Eph. 3: 18, yea,
it passeth knowledge. There is "a manifold wisdom of God in Christ,"
Eph. 3: 10. It is of many sorts and forms, of many folds and plates:
it is indeed simple, pure and unmixed with any thing but itself, yet
it is manifold in degrees, kinds and administrations; though
something of Christ be unfolded in one age, and something in
another, yet eternity itself cannot fully unfold him. I see
something, said Luther, which blessed Austin saw not; and those that
come after me, will see that which I see not. It is in the studying
of Christ, as in the planting of a new discovered country; at first
men sit down by the sea-side, upon the skirts and borders of the
land; and there they dwell, but by degrees they search farther and
farther into the heart of the country. Ah, the best of us are yet
but upon the borders of this vast continent!
    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? Eph. 3: 8, 9. God's heart is opened to
men in Christ, John 1: 18. This makes the gospel such a glorious
dispensation, because Christ is so gloriously revealed therein, 2
Cor. 3: 9. and the studying of Christ in the gospel, stamps such a
heavenly glory upon the contemplating soul, ver. 18.
    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, John 1: 25. "eurekamen Iesoun", "We have found Jesus," was
far beyond that of Archimedes. A believer could sit from morning to
night, to hear discourses of Christ; "His mouth is most sweet",
Cant. 5: 16.
    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, Mat. 11: 27. "No man knoweth the Son, but the Father",
neither knoweth any the Father, save the Son, and he to whom soever
the Son will reveal him." The wisest Heathens could never make a
discovery of Christ by their deepest searches into nature; the most
eagle-eyed philosophers were but children in knowledge, compared
with the most illiterate Christians.
    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. Mat. 11: 25, "I thank thee, O Father, Lord of heaven and
earth, because thou hast hid these things from the wise and prudent,
and hast revealed them unto babes." 1 Cor. 1: 26, 27. "You see your
calling, brethren, how that not many wise men after the flesh, not
many mighty, not many noble are called: but God has chosen the
foolish things of the world, to confound the wise," &c.
    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, Rom. 1: 21, and in the
efficacy and influence of it on the heart and life, They held the
truth in unrighteousness; their lusts were stronger than their
light, Rom. 1: 18. But this knowledge has potent influences,
changing souls, into its own image, 2 Cor. 3: 18, and so proves a
saving knowledge unto men, 1 Tim. 2: 4. And thus I have in a few
particulars pointed out the transcendence of the knowledge of
Christ.
    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, 1 Cor. 15: 34. "Some have not the
knowledge of Christ, I speak this to your shame". This, O this is
the condemnation. And even for you that are enlightened in this
knowledge, how little do you know of Jesus Christ, in comparison of
what you might have known of him? What a shame is it, that you
should need to be taught the very first truths, "when for the time
you might have been teachers of others?" Heb. 5: 12, 13, 14. "That
your ministers cannot speak unto you as spiritual, but as unto
carnal, even as unto babes in Christ," 1 Cor. 3: 1, 2. O how much
time is spent in other studies, in vain discourses, frivolous
pamphlets, worldly employments? How little is the search and study
of Jesus Christ.
    
    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," 2 Pet. 2: 21. It serves
only to aggravate sin and misery; for though it be not enough to
save them, yet it puts some weak restraints upon sin, which their
impetuous lusts breaking down, exposes them thereby to a greater
damnation.
    
    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, 2 Cor. 3: 6. He is the best artist,
that can most lively and powerfully display Jesus Christ before the
people, evidently setting him forth as crucified among them; and
that is the best sermon, that is most full of Christ, not of art and
language. I know that a holy dialect well becometh Christ's
ministers, they should not be rude and careless in language or
method; but surely the excellency of a sermon lies not in that, but
in the plainest discoveries and liveliest applications of Jesus
Christ.
    
    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 Rev. 22: 2, he is
called "the tree of life, which bears twelve manner of fruits, and
yields its fruit every month; and the very leaves of this tree are
for healing." In Christ souls have, (1.) All necessaries for food
and physic. (2.) All varieties of fruits, twelve manner of fruits; a
distinct sweetness in this, in that, and in the other attribute,
promise, ordinance. (3.) In him are these fruits at all times, he
bears fruit every month; there is precious fruit in Jesus Christ,
even in the black month; winter fruits as well as summer fruits. O
then study Christ, study to know him more extensively. There be many
excellent things in Christ, that the most eagle-eyed believer has
not yet seen: Ah! 'tis pity that any thing of Christ should lie hid
from his people. Study to know Christ more intensively, to get the
experimental taste and lively power of his knowledge upon your
hearts and affections: This is the knowledge that carries all the
sweetness and comfort in it. Christian, I dare appeal to thy
experience, whether the experimental taste of Jesus Christ, in
ordinances and duties, has not a higher and sweeter relish than any
created enjoyment thou ever tasted in this world? O then separate,
devote, and wholly give thyself, thy time, thy strength to this most
sweet transcendent study.
    
    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, Gal.
3: 1, to present him in all his attractive excellencies, that all
hearts may be ravished with his beauty, and charmed into his arms by
love: we must also be able to defend the truths of Christ against
undermining heretics, to instil his knowledge into the ignorant, to
answer the cases and scruples of poor doubting Christians. How many
intricate knots have we to untie? What pains, what skill is
requisite for such as are employed about our work? And shall we
spend our precious time in frivolous controversies, philosophical
niceties, dry and barren scholastic notions? Shall we study every
thing but Christ? Revolve all volumes but the sacred ones? What is
observed even of Bellarmine, that he turned with loathing from
school divinity, because it wanted the sweet juice of piety, may be
convictive to many among us, who are often too much in love with
worse employment than what he is said to loathe. O let the knowledge
of Christ dwell richly in us.
    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, Gen. 47: 15. "Wherefore should we
die in thy presence? Give us food, that we may live and not die."
Even the sea monsters draw forth their breasts to their young ones,
and shall we be cruel! Cruel to souls! Did Christ not think it too
much to sweat blood, yea, to die for them? And shall we think it
much to watch, study, preach, pray, and do what we can for their
salvation? O let the same mind be in you which was also in Christ!
    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, Hos. 4: 6. It is a despising
of the richest gift that ever Christ gave to the church; and however
it be a contempt and slight that begins low, and seems only to vent
itself upon the weak parts, in artificial discourses, and untaking
tones and gestures of the speakers; yet, believe it, it is a daring
sin that flies higher than you are aware, Luke 10: 16 "He that
despiseth you, despiseth me; and he that despiseth me, despiseth him
that sent me". Secondly, You despise the knowledge of Christ, When
you despise the directions and loving constraints of that knowledge;
when you refuse to be guided by your knowledge, your light and your
lusts contest and struggle within you. O it is sad when your lusts
master your light. You sin not as the heathens sin, who know not
God; but when you sin, you must slight and put by the notices of
your own consciences, and offer violence to your own convictions.
And what sad work will this make in your souls? How soon will it lay
your consciences waste?
    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.
    
    
    


Sermon 2. Sets forth Christ in his essential en primeval Glory.

Proverbs 8:30

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, Prov 4: 7. " Wisdom is the principal thing."
Secondly, Jesus Christ, the fountain of that grace: and look, as the
former is renowned for its excellency, Job 28: 14, 15, so the
latter, in this context, wherein the Spirit of God describes the
most blessed state of Jesus Christ, the wisdom of the Father, from
those eternal delights he had with his Father, before his assumption
of our nature: "Then was I by him," &c. that long Evum was wholly
swallowed up, and spent in unspeakable delights and pleasures. Which
delights were twofold, (1.) The Father and Son delighted one in
another (from which delights the Spirit is not here excluded)
without communicating that their joy to any other, for no creature
did then exist save in the mind of God, verse 30. (2.) They
delighted in the salvation of men, in the prospect of that work,
though not yet extant, verse 31. My present business lies in the
former, viz. the mutual delights of the Father and Son, one with and
in another; the account whereof we have in the text; wherein
consider,
    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,
John 1: 18, the only begotten Son was in the bosom of the Father, an
expression of the greatest dearness and intimacy in the world; as if
he should say, wrapt up in the very soul of his Father, embosomed in
God.
    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 Cant. 7: 1, which is the same word. And indeed
Christ shewed himself such an artist in the creation of the world;
"For all things were made by him, and without him there was nothing
made, that was made," John 1: 3. But Montanus, and others, render it
nutricius; and so Christ is here compared to a delightful child,
spotting before its Father: the Hebrew root "shachak", which our
translation renders "rejoicing before him," signifies to laugh,
play, or rejoice; so that, look as parents delight to see their
children sporting before them, so did the Father delight in
beholding this darling of his bosom.
    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, John 13: 23. "Now there was
leaning on Jesus' bosom one of his disciples whom Jesus loved:" but
Christ did not lean upon the Father's bosom, as that disciple did in
his, but lay in it: and therefore in Isa. 42: 1, the Father calls
him, "Mine elect in whom my soul delighteth;" which is variously
rendered; the Septuagint, quem suscepit, whom my soul takes, or
wraps up: others, complacuit, one that highly pleases and delights
my very soul: and 2 Cor. 8: 9, he is said, in this estate, wherein I
am now describing him, to be rich: and, Phil. 2: 7. "To be equal
with God, and to be in the form of God," (i. e.) to have all the
glory and ensigns of the majesty of God; and the riches which he
speaks of, was no less than all that God the Father has, John 16:
14. "All that the Father has is mine:" and what he now has in his
exalted state, is the same he had before his humiliation, John 17:
5. Now to sketch out (as we are able) the unspeakable felicity of
that state of Christ, whilst he lay in that blessed bosom, I shall
consider it three ways, negatively, positively, and comparatively.
    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," Phil. 2: 7, it emptied him of his glory.
For God to be made man, is such an abasement as none can express:
but then not only to appear in true flesh, but also in the likeness
of sinful flesh, as. Rom. 8: 3. O what is this!
    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, Gal. 4: 4. "But when the
fulness of time was come, God sent forth his Son, made of a woman,
made under 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," Isa. 53: 3. "A man of sorrows,"
as if he had been constituted and made up of pure and unmixed
sorrows; every day conversing with griefs, as with his intimate
companions and acquaintance. (2.) He was never pinched with poverty
and wants, while he continued in that bosom, as he was afterwards,
when he said, "The foxes have holes, and the birds of the air have
nests, but the Son of man has not where to lay his head," Matth. 8:
20. Ah blessed Jesus! thou needest not to have wanted a place to
have lain thine head, hadst thou not left that bosom for my sake.
(3.) He never underwent reproach and shame in that bosom, there was
nothing but glory and honour reflected upon him by his Father,
though afterwards he was despised, and rejected of men, Isa 53: 3.
His Father never looked upon him without smiles and love, delight
and joy, though afterwards he became a reproach of men, and despised
of the people, Psalm 22: 6. (4.) His holy heart was never offended
with an impure suggestion or temptation of the Devil; all the while
he lay in that bosom of peace and love, he never knew what it was to
be assaulted with temptations to be besieged and battered upon by
unclean spirits, as he did afterwards, Mat. 4: 1, "Then was Jesus
led up of the spirit into the wilderness to be tempted of the
Devil." It was for our sakes that he submitted to those exercises of
spirit, "to be in all points tempted like as we are, that he might
be unto us a merciful and faithful high-priest, Heb. 4: 15. (5.) He
was never sensible of pains and tortures in soul or body, there were
no such things in that blessed bosom where he lay, though afterwards
he groaned and sweat under them, Isa. 53: 5. The Lord embraced him
from eternity, but never wounded him till he stood in our place and
room (6.) There were no hidings or withdrawings of his Father from
him; there was not a cloud from eternity upon the face of God, till
Jesus Christ had left that bosom. It was a new thing to Christ to
see frowns in the face of his Father; a new thing for him to cry,
"My God, my God, why hast thou forsaken me?" Mat. 27: 46. (7.) There
were never any impressions of his Fathers wrath upon him, as there
were afterwards: God never delivered such a bitter cup into his
hands before, as that was, Matth. 26: 39. Lastly, There was no
death, to which he was subject, in that bosom. All these things were
new things to Christ; he was above them all, till for our sakes he
voluntarily subjected himself unto them. Thus you see what that
state was not.
    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, John 1: 1. God, you know,
is the fountain, ocean and centre of all delights and joys: Psal.
16: 11, "In thy presence is fulness of joy." To be wrapt up in the
soul and bosom of all delights, as Christ was, must needs be a state
transcending apprehension; to have the fountain of love and delight
letting out itself so immediately, and fully, and ever lastingly,
upon this only begotten darling of his soul, so as it never did
communicate itself to any; judge what a state of transcendent
felicity this must be. Great persons have great delights.
    (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," John 10: 30, one
in nature, will, love and delight. There is indeed a moral union of
souls among men by love, but this was a natural oneness, no child is
so one with his father, no husband so one with the wife of his
bosom, no friend so one with his friend, no soul so one with its
body, as Jesus Christ and his Father were one. O what matchless
delights must necessarily flow from such a blessed union!
    (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,
Gen. 44: 30. Such was that of Jonathan in David, whose soul was knit
with his soul, "and he loved him as his own soul," 1 Sam. 13: 1, and
such is the delight of one friend in another: "there is a friend
that is as a man's own soul," Deut. 13: 6, yet all this is but
creature-delight, and can in no particular equal the delights
betwixt the Father and the Son; for this is but a finite delight,
according to the measure and abilities of creatures, but that is
infinite, suitable to the infinite perfection of the divine Being;
this is always mixed, that perfectly pure. (2.) Or if you compare it
with the delight that God takes in the creatures, it is confessed
that God takes great delight in some creatures. "The Lord takes
pleasure in his saints, he rejoices over them with singing! and
resteth in his love," Zeph. 3: 17; Isa. 62: 5. But yet there is a
great difference betwixt his delight in creatures, and his delights
in Christ; for all his delight in the saints is secondary, and for
Christ's sake; but his delights in Christ are primary, and for his
own sake: we are accepted in the beloved, Eph, 1: 6, he is beloved,
and accepted for himself. (3.) To conclude, compare it once more
with the delights that the best of creatures take in God, and
Christ, and it must be confessed that is a choice delight, and a
transcendent love, with which they love and delight in him; Psal.
73: 25. "Whom have I in heaven but thee? and on earth there is none
I desire besides thee." What pangs of love, what raptures of delight
did the spouse express to Christ? "O thou whom my soul loveth!" But
surely our delight in God is no perfect rule to measure his delight
in Christ by: for our love to God (at the best) is still imperfect;
that is the burden and constant complaint of saints, but this is
perfect; ours is inconstant, up and down, ebbing and flowing, but
this is constant. So then, to conclude, the condition and state of
Jesus Christ before his incarnation, was a state of the highest and
matchless delight, in the enjoyment of his Father. The uses follow.
    
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," John 3: 16. Here is a "sic" without a "sicut"; so
loved them: how did he love them? nay, here you must excuse the
tongues of angels; which of us would deliver a child, the child of
our delights, an only child, to death for the greatest inheritance
in the world? what tender parent can endure a parting pull with such
a child? when Hagar was taking her last leave (as she thought) of
her Ishmael, Gen. 21: 16. the text saith, "she went and sat over
against him, a good way off: for she said, Let me not see the death
of the child. And she sat over-against him, and lift up her voice,
and wept:" though she were none of the best of mothers, nor he the
best of children, yet she could not give up the child. O it was hard
to part! what an outcry did David make, even for an Absalom! wishing
he had died for him. What a hole (as I may say) has the death of
some children made in the hearts of some parents, which will never
be closed up in this world! yet surely, never did any child lie so
close to a parent's heart, as Christ did to his Father's; and yet he
willingly parts with him, though his only one, the Son of his
delights, and that to death, a cursed death, for sinners, for the
worst of sinners. O miranda Dei philanthropic! O the admirable love
of God to men! matchless love! a love past finding out! Let all men,
therefore, in the business of their redemption, give equal glory to
the Father with the Son, John 5: 23. If the Father had not loved
thee, he had never parted with such a Son for thee.
    
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, Rom. 5: 6, 7, 8. Read, and
wonder; how is the love of Christ commended in ravishing
circumstances to poor sinners! You would be loth to leave a
creature's bosom, a comfortable dwelling, a fair estate for the best
friend in the world; your souls are loth to leave their bodies,
though they have no such great content there; but which of you, if
ever you found by experience what it is to be in the bosom of God by
divine communion, would be persuaded to leave such a bosom for all
the good that is in the world? And yet Jesus Christ who was embraced
in that bosom after another manner than ever you were acquainted
with, freely left it, and laid down the glory and riches he enjoyed
there, for your sakes; and as the Father loved him; even so
(believers) has he loved you, John 17: 22. What manner of love is
this! Who ever loved as Christ loves? Who ever denied himself for
Christ, as Christ denied himself for us?
    
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, Gen. 48: 5,
9. You see among men, all things are carried by interest: persons
rise in this world as they are befriended; preferment goes by
favour: So it is in heaven, persons are preferred according to their
interest in the beloved, Eph. 1: 9. Christ is the great favourite in
heaven: his image upon your souls and his name in your prayers,
makes both accepted with God.
    
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,
John 12: 32. Why do ye lavish away your precious affections upon
vanity: None but Christ is worthy of them: when you spend your
precious affections upon other objects, what is it but to dig for
dross with golden mattocks? The Lord direct our hearts into the love
Of Christ. O that our hearts, loves and delights did meet and
concentre with the heart of God in this most blessed object! O let
him that left God's bosom for you, be embosomed by you, though yours
be nothing to God's; he that left God's bosom for you, deserves
yours.
    
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, Heb. 10: 29. Smite the Apple of his eye,
and how God will bear this, that parable, Mat. 21: 37, to 40, will
inform you, surely he will miserably destroy such wretched sinners.
If you would study to do God the greatest despight, there is none
like this. What a dismal word is that; 1 Cor. 16: 22. "If any man
love not our Lord Jesus Christ, let him be Anathema Maranatha," (i.
e.) let the great curse of God lie upon that man till the Lord come.
O sinners! you shall one day know the price of this sin; you shall
feel what it is to despise a Jesus, that is able to compel love from
the hardest heart. O that you would slight him no more! O that this
day your hearts might fall in love with him! I tell you, if you
would set your love to sale, none bids so fair for it as Christ.
    
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, Luke 18: 28. But what have we to leave for Christ in
comparison of what he left for us? Surely Christ is the highest
pattern of self-denial in the world. (2.) Let this confirm your
faith in prayer: If he, that has such an interest in the heart of
God, intercede with the Father for you, then never doubt of audience
and acceptance with him; surely you shall be accepted through the
beloved, Eph. 1: 6. Christ was never denied any thing that he asked,
John 11: 42. The Father hears him always; though you are not worthy,
Christ is, and he ever lives to make intercession for you, Heb. 7:
25.
    (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? John 17: 24. "Father, I
will that they also, whom thou hast given me, be with me where I
am:" and where is he but in that bosom of glory and love where he
lay before the world was? ver. 5. O then let every believer
encourage his soul; comfort ye one another with these words, I am
leaving the bosom of a creature, I am going to the bosom of God.
    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, Heb. 10: 28. O that these discoveries and
overtures of Christ may never come to such a fatal issue with any of
your souls, in whose eyes his glory has been this day opened!






Sermon 3. Opens the Covenant of Redemption betwixt the Father and
the Redeemer.

Isa.53:12.

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, Isa. 45: 14. see Judges 5: 3 (3.) The respect
or relation betwixt that work and this triumph: some will have this
work to have no other relation to that glory, than a mere antecedent
to a consequent: others give it the respect and relation of a
meritorious cause to a reward. It is well observed by Dr. Featly,
that the Hebrew particle "lachen", which we render therefore, noting
order, is not worth so much contention about it, whether it be the
order of casualty, or mere antecedence; neither do I foresee any
absurdity in calling Christ's exaltation the reward and fruit of his
humiliation: however, it is plain, whether one or other, it is that
the Father here agrees and promises to give him, if he will
undertake the redemption of the elect, by pouring out his soul unto
death; of all which this is the plain result:
    
    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 Isa. 49, where, (as divines have well observed)
Christ begins, at the first and second verses, and shows his
commission, telling his Father, how he had both called, and prepared
him for the work of redemption; "The Lord has called me from the
womb - he has made my mouth like a sharp sword, and made me a
polished shaft", &c. q. d. by reason of that superabundant measure
of the spirit of wisdom and power wherewith I am anointed and
filled; my doctrine shall, as a sword, pierce the hearts of sinners;
yea, like an arrow, drawn to the head, strike deep into souls
standing at a great distance from God and godliness.
    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,"
Isa. 42: 6. The Son promiseth, he will obey his Father's call to
suffering, and not "be rebellious," Isa. 50: 5. And, having
promised, each holds the other to his engagement. The father stands
upon the satisfaction promised him; and, when the payment was
making, he will not abate him one earthing, Rom. 8: 32. "God spared
not his own Son," i. e. he abated nothing of the full price he was
to have at his hands for us.
    And as the Father stood strictly upon the terms of the
covenant, so did Christ also; John 17: 45. "I have glorified thee on
earth, (saith he to the Father) I have finished the work thou gavest
me to do; and now, Father, glorify me with thine own self." As if he
had said, Father, the work is done, now where is the wages I was
promised? I call for glory as my due, as much my due as the hire of
the labourer is his due, when his work is done.
    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," 1 Cor. 1: 30.
And he is made so to us as our Prophet, Priest, and King; but he
could not put himself into either of these; for if so, he had acted
without commissions and consequently all he did had been invalid;
Heb. 5: 5. "Christ glorified not himself to be made an High-Priest,
but he that said unto him, Thou art my Son". A commission therefore
to act authoritatively, in these offices, being necessary to our
recovery, the Father engages to him to seal him such a threefold
commission.
    He promiseth to invest him with an eternal and royal
Priesthood, Psal. 110: 4. "The Lord has sworn, and will not repent;
Thou art a priest forever, after the order of Melchisedec." This
Melchisedec being King of Righteousness, and king of Salem, that is,
Peace, had a royal priesthood; and his descent not being reckoned,
it had an adumbration of eternity in it, and so was more apt to type
and shadow forth the priesthood of Christ than Aaron's was, Heb. 7:
16, 17, 24, 25, as the apostle accommodates them there.
    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, Isa. 42: 6, 7. "I will give thee for a light to the
Gentiles, to open the blind eyes," &c.
    And not only so, but to make him king also, and that of the
whole empire of the world; so Psal. 2: 6, 7, 8. "Ask of me, and I
will give thee the Heathen for thine inheritance, and the utmost
ends of the earth for thy possession." Thus he promiseth to qualify
and furnish him completely for the work, by his investiture with
this threefold office.
    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, Isa. 42: 5, 6, 7. "I will hold thy
hand," or take hold of thee with my hands, for so it may be
rendered, i. e. I will underprop and support thy humanity, when it
is even overweighted with the burden that is to come upon it, and
ready to sink down under it; for so you know the case stood with
him, Mark 14: 34, and so it was foretold of him, Isa. 53: 7. "He was
oppressed," &c. and indeed the humanity needed a prop of no less
strength than the infinite power of the Godhead: the same promise
you have in the first verse also, "Behold my servant whom I uphold."
    Thirdly, He promiseth to crown his work with success, and bring
it to an happy issue, Isa. 53: 10. "He shall see his seed, he shall
prolong his days, and the pleasure of the Lord shall prosper in his
hand." He shall not begin, and not finish; he shall not shed his
invaluable blood upon hazardous terms; but shall see and reap the
sweet fruits thereof; as the joyful mother forgets her pangs, when
she delightfully embraces and kisses her living child.
    Fourthly, The Father promiseth to accept him in his work,
though millions should certainly perish, Isa. 49: 4. "Surely (saith
he) my work is with the Lord." And, verse 5. "I shall be glorious in
the eyes of the Lord." His faith has therein respect to this compact
and promise. Accordingly the Father manifests the satisfaction he
had in him, and in his work, even while he was about it upon the
earth, when there came such a "voice from the excellent glory,
saying, This is my beloved Son, in whom I am well pleased."
    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, Psal. 2: 7. "I
will declare the decree; the Lord has said unto me, Thou art my Son,
this day have I begotten thee." It is spoken of the day of his
resurrection, when he had just finished his sufferings. And so the
apostle expounds and applies it, Acts 13: 32, 33. For then did the
Lord wipe away the reproach of his cross, and invested him with such
glory, that he looked like himself again. As if the Father had said,
now thou hast again recovered thy glory, and this day is to thee as
a new birth-day.
    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 Heb. 12: 2.) which made him so patiently to
"endure the cross, and despise the shame."
    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 Isa. 50: 5, 6, 7. "The Lord has opened
mine ear, and I was not rebellious, neither turned away back; I gave
my back to the smilers, and my cheeks to them that pulled off the
hair; I hid not my face from shame and spitting: For the Lord God
will help me, therefore shall I not be confounded; I have set my
face as a flint, and I know that I shall not be ashamed." When he
saith, I was not rebellious, "mariti", he meaneth, I was most
heartily willing, and content to accept the terms; for there is a
Meiosis in the words, and much more is intended than expressed. And
the sense of this place is well delivered to us in other terms,
Psal. 40: 6, 7, 8, 9, 10. "Then said I, Lo I come, I delight to do
thy will, O God, thy law is within my heart." O see with what a full
consent the heart of Christ closeth with the Father's offers and
proposals; like some echo, that answers your voice twice or thrice
over. So does Christ here answer his Father's call, "I come, I
delight to do thy will; yea, thy law is in my heart." And thus you
see the articles to which they both subscribed, or the terms they
agreed on.
    (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, Matth. 3: 15. And at
last his out was made an offering for sin, so that he could say as
it is, John 17: 4. "Father, I have glorified thee on earth, I have
finished the work thou gavest me to do." He went through all the
parts of his active, and passive obedience, cheerfully and
faithfully. (2.) The Father made good his engagements to Christ, all
along, with no less faithfulness than Christ did his. He promised to
assist, and hold his hand, and so he did; Luke 22: 43, "And there
appeared to him an angel from heaven, strengthening him." That was
one of the sorest brunts that ever Christ met with; this was
seasonable aid and succour. He promised to accept him in his work,
and that he should be glorious in his eyes; so he did: for he not
only declared it by a voice from heaven, Luke 3: 22!. "Thou art my
beloved Son, in whom I am well pleased:" But it was fully-declared
in his resurrection and ascension, which were a full discharge and
justification of him. He promised him that "He should see his seed,"
and so he did; for his very birth-dew was as the dew of the morning;
and ever since his blood has been fruitful in the world. He promised
gloriously to reward and exalt him; and so he has, Phil. 2: 9, 10,
11, and that highly and super-eminently, "giving him a name above
every name in heaven and earth." Thus were the articles performed.
    (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, 2 Tim.
1: 9. What grace was that which was given us in Christ before the
world began, but this grace of redemption, which was from
everlasting thus contrived and designed for us, in that way which
has been here opened? Then was the council, or consultation of peace
betwixt them both, as some take that scripture, Zech. 6: 13.
    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, Isa. 42: 1, " Behold my servant,
whom I uphold." Montanus turns it, on whom I lean or depend. As if
the Father had said, behold what a faithful servant I have chosen,
in whom my soul is at rest: I know he will go through with his work,
I can depend upon him. And, to speak plain, the Father so far
trusted Christ, that upon the credit of his promise to come into the
world, and in the fulness of time to become a sacrifice for the
elect, he saved all the Old Testament saints, whose faith also
respected a Christ to come; with reference whereto, it is said, Heb.
11: 39, 40. "That they received not the promises, God having
provided some better things for us, that they without us should not
be made perfect," i. e. without Jesus Christ manifested in the
flesh, in our times, though believed on, as to come in the flesh, in
their times. And as the Father trusted Christ, so does Christ, in
like manner, depend upon, and trust his Father. For, having
performed his part, and left the world again, he now trusteth his
Father for the accomplishment of that promise made him, Isa. 53: 10.
"That he shall see his seed," &c. He depends upon his Father for all
the elect that are left behind, yet unregenerated, as well as those
already called, that they shall be all preserved unto the heavenly
kingdom, according to that, John 17: 11. "And now I am no more in
the world, but these are in the world; and I come unto thee: holy
Father, keep, through thine own name, those whom thou hast given
me." And can it be imagined, that the Father will fail in his trust,
who every way acquitted himself so punctually to the Son? It cannot
be.
    Use 3. Moreover, hence we infer the validity and unquestionable
success of Christ's intercession in heaven for believers. You read,
Heb. 7: 25. "That he ever lives to make intercession; and, Heb. 12:
24. "That his blood speaks for good things for them." Non, that his
blood shall obtain what it pleads in heaven for, is undoubted, and
that from the consideration of this covenant of redemption. For here
you see that the things he now asks of his Father, are the very same
which his Father promised him, and covenanted to give him, before
this world was. So that, besides the interest of the person, the
very equity of the matter speaks its success, and requires
performance. Whatever he asks for us, is as due to him as the wages
of the hireling, when the work is ended; if the work be done, and
done faithfully, as the Father has acknowledged it is, then the
reward is due, and due immediately; and no doubt but he shall
receive it from the lands of a righteous God.
    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, 2 Tim. 1: 9. tells us, "We are saved according to his
own purpose and grace, which was given us in Jesus Christ before the
world began." i. e. According to the gracious terms of this covenant
of redemption; and yet you see notwithstanding, how strictly God
stands upon satisfaction from Christ; so then, grace to us, and
satisfaction to justice, are not so inconsistent as the Socinian
adversaries would make them; what was debt to Christ, is grace to
us: when you hear men cry out, Here is grace indeed! pay me all, and
I will forgive you; remember, how all mouths are stopped with that
one text, Rom. 3: 24. "Being justified freely by his grace;" and yet
he adds, "through the redemption that is in Christ."
    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, 2 Cor. 8: 9. "Though he was rich, yet for our sakes
he became poor") yet I am content to undertake it. Blush, ungrateful
believers, O let shame cover your faces; judge in yourselves now,
has Christ deserved that you should stand with him for trifles, that
you should shrink at a few petty difficulties, and complain, this is
hard, and that is harsh? O if you knew the grace of our Lord Jesus
Christ in this his wonderful condescension for you, you could not do
it.
    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, John 17: 8. "The men that thou gavest me (for of them he
spake immediately before) they have believed that thou didst send
me." (2.) If you savingly know God in Jesus Christ, such were given
him by the Father, John 17: 6. "I have manifested thy name unto the
men thou gavest me." By this they are discriminated from the rest,
verse 25. "The world has not known thee, but these have known," &c.
(3.) If you are men and women of another world; John 17: 16, "They
are not of the world, as I am not of the world." May it be said of
you, as of dying men, that you are not men and women for this world,
that you are crucified and dead to it, Gal. 6: 14, that you are
strangers in it? Heb. 11: 13, 14. (4.) If you keep Christ's word,
John 17: 6. "Thine they were, and thou gavest them me; and they have
kept thy word." By keeping his word, understand the receiving of the
word, in its sanctifying effects and influences into your hearts,
and your perseverance in the profession and practice of it to the
end, John 17: 17, "Sanctify them through thy truth, thy word is
truth". John 15: 7, "If ye abide in me, and my words abide in you,
ye shall ask what ye will." Blessed and happy is that soul upon
which these blessed characters appear, which our Lord Jesus has laid
so close together, within the compass of a few verses, in this 17th
chapter of John. These are the persons the Father delivered unto
Christ, and he accepted from the Father, in this blessed covenant.








Sermon 4. Opens the admirable love of God in giving his own Son for
us.

John 3:16.

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, Rom. 9: 13. "Jacob have I loved;" but this
being before Jacob was, could consist in nothing else but the
gracious purpose of God towards him. His beneficent love, is his
actual doing, good to the persons beloved, or his bestowing the
effects of his love upon us, according to that purpose. His
complacential love, is nothing else but that delight and
satisfaction he finds in beholding the fruits and workings of that
grace in us, which he first intended for us, and then actually
collated or bestowed on us. This love of benevolence, is that which
I have opened to you, under the former head, God's compact with
Christ about us, or his design to save us on the articles and terms
therein specified.
    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, Luke 1: 72. The marrow,
kernel, and substance of all other mercies. He gave his only
begotten Son: This was the birth of that love, the like whereunto it
never brought forth before, therefore it is expressed with a double
emphasis in the text, the one is the particle "houtos", so; "he so
loved the world;" here is a sic without a sicut: How did he love it?
Why, he so loved it; but how much, the tongues of angels cannot
declare. And moreover, to enhance the mercy, he is stiled his only
begotten Son: to have given a Son had been wonderful; but to give
his only begotten Son, that is love inexpressible, unintelligible.
    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, Gal. 2: 20. That he gave himself; "who loved me, and gave
himself for me:" The Father gave him out of good will to men, and he
as willingly bestowed himself on that service. Hence the note is,
    
    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, 1 Joh. 4: 10, "Herein is love; not that we loved God,
but that he loved us, and sent his Son to be the propitiation for
our sins?" Why does the apostle so magnify this gift in saying,
"Herein is love," as if there were love in nothing else! May we not
say, that to have a being, a being among the rational creatures,
therein is love? To have our life carried so many years like a taper
in the hand of Providence, through so many dangers, and not yet put
out in obscurity, therein is love? To have food and raiment,
convenient for us, beds to lie on, relations to comfort us, in all
these is love? Yea, but if you speak comparatively, in all these
there is no love, to the love expressed in sending or giving Christ
for us: These are great mercies in themselves, but compared to this
mercy, they are all swallowed up, as the light of candles when
brought into the sun-shine. No, no, herein is love, that God gave
Christ for us. And it is remarkable, that when the apostle would
show us, in Rom. 5: 8, what is the noblest fruit that most commends
to men the root of divine love that bears it, he shows us this very
fruit of it that I am now opening; "But God, saith he, commendeth
his love towards us, in that while we were yet sinners, Christ died
for us:" this is the very flower of that love.
    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," Acts 2: 23. Look, as the Lamb under the Law was separated from
the flock, and set apart for a sacrifice; though it were still
living, yet it was intentionally, and preparatively given, and
consecrated to the Lord: so Jesus Christ was, by the counsel and
purpose of God, thus chosen, and set apart for his service: and
therefore in Isa. 42: 1. God calls him his Elect, or chosen One.
    (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, John 16: 28.
"I came forth from the Father, and am come into the world; again, I
leave the world and go to the Father". This distance that this
incarnation and humiliation set him at, was properly as to his
humanity, which was really distant from the glory into which it is
now taken up, and in respect of manifestation of delight and love,
the Lord seemed to carry it as one at a distance from him. Oh! this
was it that so deeply pierced, and wounded his soul, as is evident
from that complaint, Ps. 32: 1, 2. "My God, my God, why hast thou
forsaken me? Why art thou so far from the words of my roaring? O my
God, I cry in the day time, but thou hearest not," &c.
    (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 Acts 2: 23. "Him, being delivered by the
determinate counsel at God, ye have taken, and by wicked hands have
slain:" and so he is said, Rom. 8: 32 "To deliver him up to death
for us all." The Lord, when the time was come that Christ must
suffer, did, as it were, say, O all ye roaring waves of my incensed
justice, now swell as high as heaven, and go over his soul and body;
sink him to the bottom; let him go, like Jonah, his type, into the
belly of hell, unto the roots of the mountains. Come all ye raging
storms, that I have reserved for this day of wrath, beat upon him,
beat him down, that he may not be able to look up, Psal. 60: 12. Go
justice, put him upon the rack, torment him in every part, till all
his "bones be out of joint, arid his heart within him be melted as
wax; in the midst of his bowels," Psal. 22: 14. And ye assembly of
the wicked Jews and Gentiles, that have so long gaped for his blood,
now he is delivered into your hands; you are permitted to execute
your malice to the full: I now loose your chain, and into your hand
and power is he delivered.
    (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, John 6: 32,33, "My Father giveth you
the true bread from heaven; for the bread of God is he which cometh
down from heaven, and giveth light to the world." God has giveth him
as bread to poor starving creatures, that by faith they might eat
and live. And so he told the Samaritaness, John 4: 10. "If thou
knewest the gift of God, and who it is that saith unto thee, Give me
to drink, thou wouldst have asked of him, and he would have given
thee living water." Bread and water are the two necessaries for the
support of natural life; God has given Christ, you see, to be all
that, and more, to the spiritual life.
    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," Isa.
9: 6, and such a Son as he calls "his dear Son," Col. 1: 13. A late
writer tells us, that he has been informed, that in the famine in
Germany, a poor family being ready to perish with famine, the
husband made a motion to the wife, to sell one of the children for
bread, to relieve themselves and the rest: The wife at last consents
it should be so; but then they began to think which of the four
should be sold; and when the eldest was named, they both refused to
part with that, being their first born, and the beginning of their
strength. Well, then they came to the second, but could not yield
that he should be sold, being the very picture and lively image of
his father. The third was named, but that also was a child that best
resembled the mother. And when the youngest was thought on, that was
the Benjamin, the child of their old age; and so were content rather
to perish altogether in the famine, than to part with a child for
relief. And you know how tenderly Jacob took it, when his Joseph and
Benjamin were rent from him. What is a child, but a piece of the
parent wrapt up in another skin? And yet our dearest children are
but as strangers to us, in comparison of the unspeakable dearness
that was betwixt the Father and Christ. Now, that he should ever be
content to part with a Son, and such an only One, is such a
manifestation of love, as will be admired to all eternity. And then,
    (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," Luke 22: 42. To wrath, to the
wrath, of an infinite God without mixture; to the very torments of
hell was Christ delivered, and that by the hand of his own Father.
Sure then that love must needs want a name, which made the Father of
mercies deliver his only Son to such miseries for us.
    (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,
Psal. 73: 25, "Whom have I in heaven but thee?" Ten thousand
thousand worlds, saith one, as many worlds as angels can number, and
then as a new world of angels can multiply, would not all be the
bulk of a balance, to weigh Christ's excellency, love, and
sweetness. O what a fair One! what an only One! what an excellent,
lovely, ravishing One, is Christ! Put the beauty of ten thousand
paradises, like the garden of Eden, into one; put all trees, all
flowers, all smells, all colours, all tastes, all joys, all
sweetness, all loveliness in one; O what a fair and excellent thing
would that be? And yet it should be less to that fair and dearest
well-beloved Christ, than one drop of rain to the whole seas,
rivers, lakes, and fountains of ten thousand earths. Christ is
heaven's wonder, and earths wonder.
    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 Rom. 5: 8, 9, 10. "But God (saith
he) commendeth his love towards us, in that while we were yet
sinners, Christ died for us, - When we were enemies, we were
reconciled to God by the death of his Son." Who would part with a
son for the sake of his dearest friends? but God gave him to, and
delivered him for enemies: O love unspeakable!
    (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," 1 John 4: 19. Thus as when you weigh a thing,
you cast in weight after weight, till the scales break; so does God,
one consideration upon another, to overcome our hearts, and make us
admiringly to cry, what manner of love is this! And thus I have
shewed you what God's giving of Christ is, and what matchless love
is manifested in that incomparable gift.
    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, 1 Peter 1:
18. "You were not redeemed with corruptible things, as silver and
gold, but with the precious blood of Christ." Such an esteem God had
for them, that rather than they should perish, Jesus Christ shall be
made a man, yea, a curse for them. Oh then, learn to put a due value
upon your own souls: do not sell that cheap, which God has paid so
dear for: Remember what a treasure you carry about you; the glory
that you see in this world is not equivalent in worth to it. Matth.
16: 26. "What shall a man give in exchange for his soul?"
    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, Rom. 8: 32. "He that spared not his own Son,
but delivered him up for us all; how shall he not, with him, freely
give us all things?" And so 1 Cor. 3: 21, 22. "All is yours, for ye
are Christ's" i. e. They hold all other things in Christ, who is the
capital, and most comprehensive mercy.
    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, Rom. 9: 5.
They are common gifts, but he is the Gift of God, John 4: 10. They
are ordinary mercies, but he is The mercy, Luke 1: 72. As one pearl,
or precious stone is greater in value than ten thousand common
pebbles. Now, if God has so freely given the greater, how can you
suppose he should deny the lesser, mercies? Will a man give to
another a large inheritance, and stand with him for a trifle? how
can it be? (3.) There is no other mercy you want, but you are
entitled to it by the gift of Christ; it is, as to right, conveyed
to you with Christ. So, in the fore cited 1 Cor. 3: 21, 22, 23. "the
world is yours, yea, all is yours; for ye are Christ's." So 2 Cor.
1: 20. "For all the promises of God in Christ, in him they are yea,
and in him, amen." With him he has given you all things, "eis
apolausin", 1 Tim. 6: 17. richly to enjoy: the word signifies rem
aliquam cum laetitia percipere, to have the sweet relish and comfort
of an enjoyment. So have we in all our mercies, upon the account of
our title to them in Christ. (4.) Lastly, If God has given you this
nearer, greater, and all comprehending mercy, when you were enemies
to him, and alienated from him; it is not imaginable he should deny
you any inferior mercy, when you are come into a state of
reconciliation and amity with him. So the apostle reasons, Rom. 5:
8, 9, 10. "For if, when we were enemies, we were reconciled to God,
by the death of his Son; much more being reconciled, we shall be
saved by his life". And thus you have the second inference with its
grounds.
    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, 1 Pet. 2: 7. and in the other world they are of a quite
contrary mind. Could you but hear what is said of him in heaven, in
what a dialect the saved of the Lord do extol their Saviour; or
could you but imagine the self-revenges, the self torments, which
the damned suffer for their folly, and what a value they would set
upon one tender of Christ, if it might but again be hoped for; you
would see that such as you are the only despisers of Christ. Beside,
methinks it is astonishing, that you should despise a mercy in which
your own souls are so dearly, so deeply, so everlastingly concerned,
as they are in this gift of God. If it were but the soul of another,
nay, less, if but the body of another, and yet less than that, if
but another's beast, whose life you could preserve, you are obliged
to do it; but when it is thyself, yea, the best part of thyself,
thine own invaluable soul, that thou ruinest and destroyest thereby,
Oh, what a monster art thou, to cast it away thus! What! will you
slight your own souls? care you not whether they be saved, or
whether they be damned? is it indeed an indifferent thing with you
which way they fall at death? have you imagined a tolerable hell? is
it easy to perish? are you not only turned God's enemies, but your
own too? Oh see what monsters sin can turn men and women into! Oh
the stupefying, besetting, intoxicating power of sin! But perhaps
you think that all these are but uncertain sounds, with which we
alarm you; it may be thine own heart will preach such doctrine as
this to thee: Who can assure thee of the reality of these things?
why shouldest thou trouble thyself with an invisible world, or be so
much concerned for what thine eyes never saw, nor midst ever receive
the report from any that have seen them? Well, though we cannot now
show you these things, yet shortly they shall be shown you; and your
own eyes shall behold them. You are convinced and satisfied that
many other things are real which you never saw: but be assured, That
"if the word spoken by angels was steadfast, and every transgression
and disobedience received a just recompence of reward, how shall we
escape, if we neglect so great a salvation, which at first began to
be spoken to us by the Lord, and was confirmed to us by them that
heard him, God also bearing them witness?" Heb. 2: 2, 3, 4. But if
they be certain, yet they are not near; it will be a long time
before they come. Poor soul! how dost thou cheat thyself? It maybe
not by twenty parts so long a time as thy own fancy draws it forth
for thee; thou art not certain of the next moment.
    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,






Sermon 5. Of Christ's wonderful Person.

John 1: 14

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 Rom. 3: 20, and the Hebrew word "basar" which answers to
it, by a usual Metonymy of a part for the whole, is used, Gen. 6:
12. And the word Flesh is rather used here, than Man, on purpose to
enhance the admirable condescension and abasement of Christ; there
being more of vileness, weakness, and opposition to spirit in this
word, than in that, as is pertinently noted by some. Hence the whole
nature is denominated by that part, and called flesh.
    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, Heb. 2: 16. uses another word, He
took on him, "epilambanetai", fitly rendered he took on him, or he
assumed; which assuming, though; inchoative, it was the work of the
whole Trinity, God the Father, in the Son, by the Spirit, forming or
creating that nature; as if three sisters should make a garment
betwixt them, which only one of them wears: yet, terminative, it was
the act of the Son only; it was he only that was made flesh. And
when it is said, he was made flesh, misconceive not, as if there was
a mutation of the Godhead into flesh; for this was performed, "not
by changing what he was, but by assuming what he was not," as
Augustine well expresseth it. As when the scripture, in a like
expression, saith, "He was made sin," 2 Cor. 5: 21, and made a
curse, Gal. 3: 13, the nearing is not, that he was turned into sin,
or into a curse; no more may we think here the Godhead was turned
into flesh, and lost its own being and nature, because it is said he
was made flesh. This is the sum of the assertion.
    (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, 1 John 1: 1, 2, 3.
"That which was from the beginning, which we have heard, which we
have seen with our eyes, which we have looked upon, and our hands
have handled, of the Word of life, &c. declare we unto you." Hence
note,
    
    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, 1 Tim. 3: 16. A mystery, by which apprehension is
dazzled, invention astonished, and all expression swallowed up. If
ever the tongues of angels were desirable to explicate any word of
God, they are so here. Great is the interest of words in this
doctrine. We walk upon the brink of danger. The least tread awry may
engulf us in the bogs of error. Arius would have been content, if
the council of Nice would but have gratified him in a letter,
"homousios", and "homoiousios". The Nestorians also desired but a
letter, "Theodochos", "theotokos". These seemed but small and modest
requests, but, if granted, had proved no small prejudice to Jesus
Christ, and his truths. I desire therefore the reader would, with
greatest attention of mind, apply himself to these truths. It is a
doctrine hard to understand, and dangerous to mistake. I am really
of his mind that said, 'It is better not touch the bottom, than not
keep within the circle:' Melius est nescire centrum, quam non tenere
circulum. He did assume a true human body; that is plainly asserted,
Phil. 2: 7, 8, &c. Heb. 2: 14, 16. In one place it is called taking
on him the seed of Abraham, and in the text, flesh. He did also
assume a true human soul, this is undeniable by its operations,
passions, and expiration at last, Matth. 26: 38 and 27: 50. And that
both these natures make but one person, is as evident from Rom. 1:
3, 4. "Jesus Christ was made of the seed of David according to the
flesh, and declared to be the Son of God with power, according to
the Spirit of holiness, by the resurrection from the dead." So Rom.
9: 5, "Of whom, as concerning the flesh, Christ came, who is over
all, God blessed for ever. Amen." But that you may have a sound and
clear understanding of this mystery, I will (1.) Open the nature;
(2.) The effects; and (3.) The reasons or ends of this wonderful
union.
    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, Luke
1: 34, 35. By reason whereof it may truly and properly be said to be
the fruit of the womb, not of the loins of men, nor by man. And this
was necessary to exempt the assumed nature from the stain and
pollution of Adam's sin, which it wholly escaped; inasmuch as he
received it not, as all others do, in the way of ordinary
generation, wherein original sin is propagated: but this being
extraordinarily produced, was a most pure and holy thing, Luke 1:
35. And indeed this perfect shining holiness, in which it was
produced, was absolutely necessary, both in order to its union with
the divine Person, and the design of that union; which was both to
satisfy for, and to sanctity us. The two natures could not be
conjoined in the person of Christ, had there been the least taint of
sin upon the human nature. For God can have no fellowship with sin,
much less be united to it. Or, supposing such a conjunction with one
sinful nature, yet he being a sinner himself, would never satisfy
for the sins of others; nor could any unholy thing ever make us
holy. "Such an High-priest therefore became us as is holy, harmless,
undefiled, separate from sinners, Heb. 7: 26. And such an one he
must needs be, whom the Holy Ghost produces in such a peculiar way,
"to hagion", that holy thing.
    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, Heb. 2: 17. "That it behaved him," "kata panta homoiotenai",
according to all things (that is, all things natural, not formally
sinful, as it is limited by the same apostle, Heb. 4: 15.) to be
made like into his brethren. But here our divines so carefully
distinguish infirmities into personal and natural. Personal
infirmities are such as befall particular persons, from particular
causes, such as dumbness, blindness, lameness, leprosies,
monstrosities, and other deformities. These it was no way necessary
that Christ should, nor did he at all assume; but the natural ones,
such as hunger, thirst, weariness, sweating, bleeding, mortality,
&c., which though they are not in themselves formally and
intrinsically sinful; yet are they the effects and consequent of
sin. They are so many marks, that sin has left of itself upon our
natures. And on that account Christ is said to be sent "in the
likeness of sinful flesh", Rom. 8:3. Wherein the gracious
condescension of Christ for us is marvellously signalised, that he
would not assume our innocent nature, as it was in Adam before the
fall, while it stood in all its primitive glory and perfection; But
after sin had quite defaced, ruined, and spoiled it.
    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, 1 Cor. 2: 8, and the
blood of God redeemed the Church, Acts 20: 28, that Christ was both
in heaven, and in the earth at the same time, John 3: 13.
    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," Gal. 14: 8, and so becomes the object of
adoration and divine worship, Acts 7: 59. This the Socinians oppugn
with this argument: He that is worshipped with a divine worship, as
he is Mediator, is not so worshipped as God; but Christ is
worshipped as Mediator. But we say, that to be worshipped as
Mediator, and as God, are not opposite, but the one is necessarily
included in the other; and therein is further included the ratio
formalis sub qua of that divine religious worship.
    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 2
Cor. 5: 10. Heb. 9: 14,15. And so much as to the second thing
propounded, viz. the fruits of this union.
    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, John 1: 18 and 3: 13, and as
man he is fitted to impart it suitably to us, Deut. 18: 15, 16, 17,
18, compared with Acts 3: 22.
    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, Heb. 2: 17.
Acts 3: 28.
    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, Phil. 2: 7. If two persons be at a variance,
and the superior, who also is the wronged person, begin to stoop
first, and say, you have deeply wronged me, yea, your blood is not
able to repair the wrongs you have done me: however, such is my love
to you, and willingness to be at peace with you, that I will part
with what is most dear to me in all the world, for peace-sake; yea,
though I stoop below myself, and seem, as it were, to forget my own
relation and endearments to my own son, I will not suffer such a
breach betwixt me and you. John 3: 16. "God so loved the world, that
he gave his only begotten Son."
    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, Heb. 2: 16, to take flesh; and not to
solace and disport himself in it neither, nor experience sensitive
pleasures in the body, for, as he needed them not, being at the
fountain-head of the highest joys, so it was not at all in his
design, but the very contrary, even to make himself a subject
capable of sorrows, wounds, and tears. It was, as the apostle
elegantly expresseth it, in Heb. 2: 9, "hopos huper pantos geusetai
tanatou"; that he might sensibly taste what relish death has, and
what bitterness is in those pangs and agonies. Now, Oh that you
would get your hearts suitably impressed and affected with these
high impressures of the love both of the Father and the Son! How is
the courage of some noble Romans celebrated in history, for the
brave adventures they made for the commonwealth; but they could
never stoop as Christ did, being so infinitely below him in personal
dignity.
    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," 1 Cor. 1: 24; forasmuch as in him the divine wisdom
is more glorified than in all the other works of God, upon which he
has impressed it. Hence it is, that some of the schoolmen affirm,
(though I confess myself unsatisfied with it) that the incarnation
of Christ was in itself so glorious a demonstration of God's wisdom
and power, and thereupon so desirable in itself, that though man had
not sinned, yet Christ would have been made man.
    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, Micah 6: 6 "Wherewith shall
I come before the Lord?" The Hebrew is "'akadem Jehova" how shall I
prevent or anticipate the Lord? And so Montanus renders it, in quo
praeoccupabo Dominum? Conscience sees God arming himself with wrath,
to avenge himself for sin; cries out, Oh, how shall I prevent him;
if he would accept the fruit of my body, (those dear pledges of
nature,) for the sin of my soul, he should have them. But now we see
God coming down in flesh, and so intimately united our flesh to
himself, that it has no proper subsistence of its own, but is united
with the divine person: hence it is easy to imagine what worth and
value must be in that blood; and how eternal love, springing forth
triumphantly from it, flourishes into pardon, grace, and peace. Here
is a way in which the sinner may see justice and mercy kissing each
other, and the latter exercised freely, without prejudice to the
former. All other consciences through the world, lie either in a
deep sleep in the devil's arms or else are rolling (sea sick) upon
the waves of their own fears and dismal presages. Oh, happy are they
that have dropped anchor on this ground, and not only know they have
peace, but why they have it!
    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, Heb. 2: 17, 18. "Wherefore in all
things it behoved him to be made like unto his brethren, that he
might be a merciful and faithful High-priest, in things pertaining
to God, to make reconciliation for the sins of the people. For in
that he himself has suffers, being tempted, he is able to succour
them that are tempted." O what a comfort is this to us, that he who
is our High-Priest in heaven, has our nature on him, to enable him
to take compassion on us!
    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, Phil. 3: 21. This flesh was therefore assumed by
Christ, that in it might be shown, as in a pattern, how God intends
to honour and exalt it. And indeed, a greater honour cannot be done
to the nature of man, than what is already done, by this grace of
union; nor are our persons capable of higher glory, than what
consists in their conformity to this glorious head. Indeed the flesh
of Christ will ever have a distinct glory from ours in heaven, by
reason of this union; for being the body which the Word assumed, it
is two ways advanced singularly above the flesh and blood of all
other men, viz. subjectively, and objectively: Subjectively, it is
the flesh and blood of God, Acts 20: 28, and so has a distinct and
incommunicable glory of its own. And objectively, it is the flesh
and blood which all the angels and saints adore. But though in these
things it be supereminently exalted, yet it is both the medium and
pattern of all that glory which God designs to raise us to.
    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.





Sermon 6. Of the Authority by which Christ, as Mediator, acted.

John 6: 27

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, Acts
4: 12. "The government is upon his shoulders," Isa. 9.
    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,
Psal. 40: 7. "Lo, I come to do thy will, O God; thy law is in my
heart." But the meaning is, he came not without a due call, and full
commission from his Father. And so it is to be understood in
opposition to intrusion, not voluntary susception; and this is the
meaning of that scripture, John 8: 24. "I proceeded and came from
God; neither came I of myself, but he sent me." And this the apostle
plainly expresseth, and fully clear; Heb. 5: 4, 5 "And no man taketh
this honour to himself, but he that is called of God, as was Aaron:
so also, Christ glorified not himself to be made an High-priest; but
he that said unto him, Thou art my Son." And on the account of these
sealed credentials, he received from the Father, he is called the
Apostle and High-priest of our profession, Heb. 3: 1: i. e. one
called and sent forth by the Father's authority. Our present
business, then, is to open Christ's commission, and to view the
great seal of heaven by which it was ratified.
    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 John 17: 2 "It was to give eternal
life to as many as were given him": it was to "bring Jacob again to
him," Isa. 49: 5, or as the apostle expresses it, 1 Pet. 3: 18 "That
he might bring us to God." More particularly, in order to the sure,
and full effecting of this most glorious design, he was sealed to
the offices of a Prophet, Priest, and King, that so he might bring
about and compass this work.
    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, Luke 4: 17, 18, 19, 20, 21. "And when he had
opened the book, he found the place where it was written, The Spirit
of the Lord is upon me, because he has anointed me to preach the
gospel to the poor, he has sent me to heal the broken-hearted, to
preach deliverance to the captives, and the recovering of sight to
the blind, to set at liberty them that are bruised; to preach the
acceptable year of the Lord. And he closed the book, &c. And he
began to say unto them, this day is this scripture fulfilled in your
ears."
    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," John 10: 18. And upon
that account, his offering up of his blood is, by the apostle,
stiled an act of obedience, as it is, Phil. 2: 8. "He became
obedient unto death." He also called him to intercede for us; Heb.
7: 21, 24, 25. "These priests were made without an oath; but this
with an oath; by him that said unto him, The Lord sware, and will
not repent, thou art a priest for ever:" because his sacrifice is
virtually continued, in his living for ever to make intercession, as
it is, verse 24. Yea,
    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,
Matth. 28: 18. "All power in heaven and earth is given to me." To
all this was Christ sealed and authorised by his Father.
    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, John 9: 4. "I must work the works of him
that sent me". And John 5: 30. "I seek not mine own will, but the
will of the Father which has sent me." Still his eye is upon that
work and will of his Father. And he reckons himself under a
necessity of punctual and precise obedience to it; and, as a
faithful servant, will have his own will swallowed up in his
Father's will.
    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, Heb. 3: 2. He
is the faithful and true witness, Rev. 1: 5. For zeal, none like
him. The zeal of God's house did eat him up, John 2: 16, 17. He was
so intent upon his Fathers works that he forgot to eat bread,
counting his work his meat and drink, John 4: 32. Yea, and love to
his Father carried him on through all his work, and made him delight
in the hardest piece of his service; for he served him as a Son,
Heb. 3: 5, 6. All that ever he did was done in love. For wisdom,
none like him. The Father knew him to be most wise, and said of him
before he was employed, "Behold my servant shall deal prudently,"
Isa. 52: 13. To conclude, for self-denial, never any like him; he
sought not his own glory, but the glory of him that sent him, John
8: 50. Had he not been thus faithful, zealous, full of love,
prudent, and self-denying, he had never been employed in this great
affair.
    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, John 10: 8. And he himself foretells, that
after him some should arise, and labour to deceive the world with a
feigned commission, and a counterfeit seal, Matth. 24: 24. "There
shall arise false Christs, and false prophets, and shall show great
signs and wonders: insomuch, that if it were possible, they should
deceive the very elect." But God never commissioned any besides him,
neither is there any other name under heaven, Acts 4: 12. Thus you
see how the validity of his acts, his obligation to be faithful, his
complete qualifications, and sole authority in the church, are
imported in his sealing.
    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, 1 Pet. 2: 4. Chosen of
God. This word which we render Elect, does not only signify one that
in himself is eximious, worthy, and excellent, but also one that is
set apart and designed, as Christ was, for the work of mediation.
And so much is included in Johns 10: 36. where the Father is said to
sanctify him, i. e. to separate, and devote him to this service.
    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 Isa. 61:
1, 2, 3 "The Spirit of the Lord is upon me, because he has anointed
me to preach," &c. Yea, the Spirit of the Lord was not only upon
him, but he was full of the Spirit, Luke 4: 1. and so full as was
never any beside him, for God "anointed him with the oil of
gladness, above his fellows," Psalm 45: 7. Believers are his
fellows, or co-partners of this Spirit; they have an anointing also,
but not as Christ had; in him it dwelt in its fulness, in them
according to measure. It was poured out on Christ, our Head,
abundantly, and ran down to the hem of his garment. "God gave not
the Spirit to him by measure," John 3: 34. God filled Christ's human
nature, to the utmost capacity, with all fulness of the Spirit of
knowledge, wisdom, love, &c. beyond all creatures for the plenary
and more effectual administration of his mediator chip: he was full
extensively, with all kinds of grace; and full intensively, with all
degrees of grace. "It pleased the Father that in him should all
fulness dwell, Col. 1: 19. as light in the sun, or water in a
fountain, that he might not only fill all things, as the apostle
speaks, Eph 1: 22. but that he might be prompt, expedite, and every
way fit to discharge his own work, which was the next and immediate
end of it: so that the holy oil that was poured out upon the head of
kings and priests, whereby they were consecrated to their offices,
was but typical of the Spirit, by which Christ was consecrated, or
sealed, to his offices.
    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, Mat. 3, and the
other but a little before his sufferings, Matth. 17: 5. This voice
was not formed by such organs and instruments of speech, as ours
are, but by creating a voice in the air which the people heard
sounding therein: by this God owned, approved, and as by a seal
ratified his work.
    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," Acts 10: 38. And so, John 5: 36. "I have a
greater witness than that of John; for the works which the Father
has given me to finish, the same works that I do, bear witness of
me, that the Father has sent me." Therefore he still referred those
that doubted of him, or of his doctrine, to the seal of his Father,
even the miraculous works he wrought in the power of God, Matth. 11:
3, 4, 5. And thus the Father sealed 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, Heb. 5: 4, 5. "No man taketh this
honour to himself, but he that is called of God, as was Aaron:" so
also (mark the necessary correspondence betwixt Christ and them)
"Christ glorified not himself to be made an High Priest; but he that
said unto him, Thou art my Son."
    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, John 5: 23.
    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, John 5: 31.
"If I bear witness of myself, my witness is not true." How so? You
will say, does not that contradict what he said, John 8: 14. "Though
I bear record of myself, yet my record is true." Therefore you must
understand truth, not as it is opposed to reality; but the meaning
is, if I had only given you my bare word for it, and not brought
other evidence from my Father, my testimony had not been authentic
and valid, according to human laws; but now all doubtings are
precluded. Let us next improve this.
    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; John 1: 11. And he knew it before hand, and therefore
complained by the prophet, Isa. 53: 1. "Who has believed our
report?" &c. Yea, and that he is believed on in the world, is by the
apostle put among the great mysteries of godliness, 1 Tim. 3: 16. A
man that well considers with what convincing evidence Christ comes,
would rather think it a mystery, that any should not believe. But,
Oh the brutish obstinacy, and devilish enmity, that is in nature to
Jesus Christ! Devilish did I say? You must give me that word again,
for he compelled the devil's assent; "We know thee, whom thou art."
And it is equally as wonderful to see the facility that is in nature
to comply (meanwhile) with any, even the most foolish imposture. Let
a false Christ arise, and he shall deceive many, as it is, Matth.
24: 24. Of this Christ complains, and not without great reason, John
5:43, "I am come in my Father's name, and ye receive me not: If
another come in his own name, him will ye receive," q. d. You are
incredulous to none but me: every deceiver, every pitiful cheat,
that has but wit, or rather wickedness, enough to tell you the Lord
has sent him, though you must take his own single word for it, he
shall obtain and get disciples; but though I come in my Father's
name, i. e. shewing you a commission signed and sealed by him, doing
those works which none but a God can do, yet ye receive me not. But
in all this, we must adore the justice of God, permitting it to be
so, giving men up to such unreasonable obstinacy and hardness. It is
a sore plague that lies upon the world, and a wonder that we all are
not engulfed in the same infidelity.
    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," John 17: 18. And so, John 20: 21.
"As my Father has sent me, so have I sent you." You may think it a
small matter to despise or reject a minister of Christ, (a sin, in
the guilt whereof, I think no age has been plunged deeper than
this;) but hear, and let it be a warning to you for ever: in so
doing you despise, and put the slight both upon the Father that sent
Jesus, and upon Christ that sent them: so that it is a rebellion,
that however it seems to begin low in some small piques against
their persons, or some little quarrels at their parts and utterance,
tones, methods or gestures; yet it runs high, even to the
fountain-head of the most supreme authority. You that set yourselves
against a minister of Christ, set yourselves against God the Father,
and God the Son; Luke 10: 16. "He that heareth you, heareth me; and
he that despiseth you, despiseth me; and he that despiseth me,
despiseth him that sent me." God expects that you behave yourselves,
under the word spoken by us, as if he himself spake it; yea, he
expects submission to his word in the mouths of his ministers from
the greatest on earth. And therefore it was that God so severely
punished Zedekiah, "because he humbled not himself before Jeremiah
the prophet, speaking from the mouth of the Lord," 2 Chron. 36: 12.
God was angry with a great king for not humbling himself before a
poor prophet. Yet here you must distinguish both of Persons, and of
Acts. This reverence and submission is not due to them as men, but
as men in office, as Christ's ambassadors; and must involve that
respect still in it. Again, we owe it not to them, commanding or
forbidding in their own names, but in Christ's, not inventing their
own spleen, but the terrors of the Lord; and then to resist is a
high rebellion and affront to the sovereign authority of heaven.
And, by the way, this may instruct ministers, that the way to
maintain that veneration and respect that is due to them, in the
consciences of their hearers, is by keeping close to their
commission.
    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, Matth. 18: 18. "Whatsoever ye bind or
loose on earth, shall he bound or loosed in heaven." And so, for the
word and sacraments, Matth. 18: 18, 19, 20. "All power in heaven and
earth is given unto me: Go therefore, &c. They are not the
appointments of men; your faith stands not in the wisdom of men, but
in the power of God. That very power, God the Father committed to
Christ, is the fountain whence all gospel institutions flow. And he
has promised to be with his officers, not only the extraordinary
officers of that age, but with his ministers, in succeeding ages, to
the end of the world. O therefore, when we come to an ordinance,
come not with slight thoughts, but with great reverence, and great
expectations, remembering Christ is there to make all good.
    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,
Cant. 8: 6. "Set me as a seal upon thy heart, as a seal upon thy
arm; for love is strong as death, jealousy is cruel as the grave;
the coals thereof are coals of fire, which have a most vehement
flame."
    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, Eph. 1: 13. for there can
be no reflex, till there have been a direct Act of faith; and ex
parte materiae, by the matter of which that comfort is made: which
if it be of the Spirit, is ever consonant to the written word, Isa.
8: 20. And partly ab effectis, by its effects: for it commonly
produces in the sealed soul, great care and caution to avoid sin,
Eph. 4: 30. Great love to God, John 14: 22. Readiness to suffer any
thing, for Christ, Rom. 5: 3, 4, 5. Confidence in addresses to God,
1 John 5: 13, 14, and great humility and self-abasement; as in
Abraham, who lay on his face when God sealed the covenant to him,
Gen. 17: 1, 2, 3. This, O this brings home the sweet and good of
all, when this seal is super-added to that.








Sermon 7. Of the Solemn Consecration of the Mediator.

John 17: 19.

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 Dan. 5: 3.
    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, Heb. 9: 14. "He through the eternal Spirit,
offered up himself to God, without spot." So that our nature, by
that assumption, is become himself. Greater honour cannot be done
it, or greater ground of comfort proposed to us. But having spoken
of that union in the former sermon, shall remit the reader thither.
    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," Heb. 10: 5. All our repentance, could we
shed as many tears for sin, as there have fallen drops of rain since
the creation, could not have been our atonement: "But God was in
Christ, reconciling the world to himself." And had he not sanctified
Christ to this end, he would have sanctified himself upon us, in
judgement and fury for ever.
    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", Heb. 10:14. And John 9:18, "I lay down my
life of myself; no man taketh it from me." And although it is often
said "his Father sent him, and gave him"; yet his heart was as much
set on that work, as if there had been nothing but story, ease, and
comfort in it; he was under no constraint, but that of his own love.
Therefore, as when the scripture would set forth the willingness of
the Father to this work, it saith, God sent his Son, and God gave
his Son; so when it would set forth Christ's willingness to it, it
saith, he offered himself, gave himself; and, here in the text,
sanctified himself: The sacrifice that struggled, and came not
without force to the altar, was reckoned ominous and unlucky by the
Heathen: our Sacrifice dedicated himself; he died out of choice, and
was a free-will offering
    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, Heb. 7: 26. "Such an High-Priest became us, who is holy,
harmless, undefiled, separate from sinners:" And what it became him
to be, he was. Therefore in allusion to the lambs offered under the
law, the apostle calls him a Lamb without blemish, or spot, 1 Pet.
1: 19. Every other man has a double spot on him, the heart spot, and
the life-spot; the spot of original, and the spots of actual sin.
But Christ was without either, he had net the spot of original sin,
for he was not by man; he came in a peculiar way into the world, and
so escaped that: nor yet of actual sins; for, as his nature, so his
life was spotless and pure, Isa. 53: 9. "He did no iniquity." And
though tempted to sin externally, yet he was never defiled in heart
or practice; he came as near as he could for our sakes, yet still
without sin, Heb. 4: 15. If he sanctifies himself for a sacrifice,
he must be as the law required, pure and spotless.
    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; Isa. 9: 6.
"For to us a child is born, to us a son is given." And he would
never have been the son of man, but to make you the sons and
daughters of God. God would not have come down in the likeness of
sinful flesh, in the habit of a man, but to raise up sinful man unto
the likeness of God. All the miracles he wrought Were for you, to
confirm your faith. When he raised up Lazarus, John 11: 42. "Because
of the people which stand by, I said it, that they might believe
that thou hadst sent me." While he lived on earth, he lived as one
wholly set apart for us: and when he died, he died for us, Gal. 3:
13. "he was made a curse for us." When he hanged on that cursed
tree, he hanged there in our room, and did but fill our place. When
he was buried, he was buried for us: for the end of it was, to
perfume our graves, against we come to lie down in them. And when he
rose again, it was, as the apostle saith, "for our justification,"
Rom. 4: 25. When he ascended into glory, he protested it was about
our business, that he went to prepare places for us: and if it had
not been so, he would have told us, John 14: 2. And now he is there,
it is for us that he there lives; for he "ever lives to  make
intercession for us," Heb. 7: 25. And when he shall return again to
judge the world, he will come for us too. "He comes (whenever it be)
to be glorified in his saints, and admired in them that believe,"  2
Thess. 1: 10. He comes to gather his saints home to himself, that
where he is, there they all may be in soul and body with him for
ever. Thus you see how, as his consecration for us does speak him
set apart for our use; so he did wholly bestow himself, time, life,
death, and all upon us; living and dying for no other end, but to
accomplish this great work of salvation for us.
    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," Levit.
16: 21. Thus Isa. 53: 6, 7. He stood in our room, to bear our
burden. And as Aaron laid the iniquities of the people upon the
goat, so were ours laid on Christ; it was said to him in that day,
On thee be their pride, their unbelief, their hardness of heart,
their vain thoughts, their earthly-mindedness, &c. Thou art
consecrated for them, to be the sacrifice in their room. His death
was in our stead, as well as for our good. And so much his
sanctifying himself [for us] imports.
    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 Cor. 5: 7. "Christ our passover is sacrificed for
us." Eph. 5: 2. "He loved the church, and gave himself for it." See
Tit. 2: 14. This will be made out, by a threefold consideration of
Christ's death. And,
    1. Let it be considered, that he was not offered up to God for
his own sins for he was most holy. Isa. 53: 9. No iniquity was found
in him. Indeed, the priests under the law offered for themselves, as
well as the people; but Christ did not so, Heb. 7: 27. "He needed
not daily, as those High-priests, to offer up sacrifice, first for
his own sins, and then for the people's." And indeed had he been a
sinner, what value or efficacy could have been in his sacrifice? He
could not have been the sacrifice, but would have needed one. Now,
if Christ were most holy, and yet put to death, and cruel
sufferings, either his death or sufferings must be an act of
injustice and cruelty, or it must respect others, whose persons and
cause he sustained in that suffering capacity. He could never have
suffered or died by the Father's hand, had he not been a sinner by
imputation. And in that respect, as Luther speaks, he was the
greatest of sinners; or, as the prophet Isaiah speaks, all our sins
were made to meet upon Him; not that he was intrinsically, but was
made so, so, by imputation, as is clear from 2 Cor. 5: 21. "He was
made sin for us, who knew no sin." So that hence it is evident, that
Christ's death, or sacrifice, is wholly a respective or relative
thing.
    2. It is not to be forgotten here, that the scriptures
frequently call the death of Christ a price, 1 Cor. 6: 20, and a
ransom, Matt. 20: 28, or counterprice. To whom then does it relate,
but to them that were, and are in bondage and captivity? If it was
to redeem any, it must be captives: but Christ himself was never in
captivity; he was always in his Father's bosom, as you have heard;
but we were in cruel bondage and thraldom, under the tyranny of sin
and Satan: and it is we only that have the benefit of this ransom.
    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," Rom. 12: 1. As your good was Christ's end,
so let his glory be your end. Let Christ be the "end of your
conversation," Heb. 13: 7. As Christ could say, To me to live is
you; so do you say, "For us to live is Christ," Phil. 1: 21. O that
all who profess faith in Christ, could subscribe cordially to that
profession, Rom. 14: 8. "None of us liveth to himself, and no man
dies to himself; but whether we live, we live to the Lord; and
whether we die, we die to the Lord; so then whether we live or die,
we are the Lord's." This is to be a Christian indeed. What is a
Christian, but an holy dedicated thing to the Lord? And what greater
evidence can there be, that Christ set himself apart for you, than
your setting yourselves apart for him?
    This is the marriage covenant, Hos. 3: 3 "Thou shall be for me,
and not for another; so will I be for thee." Ah, what a life is the
life of a Christian; Christ all for you, and you all for him.
Blessed exchange! Soul, (saith Christ) all I have is thine, Lord,
(saith the soul) and all I have is thine. Soul, (saith Christ) my
person is wonderful, but what I am, I am for thee: my life was spent
in labour and travail, but lived for thee. And Lord, (saith the
believers, my person is vile, and not worth thy accepting; but such
as it is, it is thine; my soul, with all and every faculty; my body,
and every member of it, my gifts, time, and all my talents are
thine.
    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, Psal. 73:
25, "Whom have I in heaven but thee? and on earth there is none that
I desire in comparison of thee." None but Christ, none but Christ,
is a proper motto for a Christian.
    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, Matt.
10: 37.
    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?" Heb. 11: 26.
    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," John 4: 31`,32. So it should be with you;
his service should be meat and drink to you. To conclude:
    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, Heb. 10: 29. The apostate is said to tread upon the Son of
God, as if he were no better than the dirt under his feet, and to
count his blood an unholy (or common) thing. But wo to them that do
so, they shall be counted worthy of something worse than dying
without mercy, as the apostle there 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," 1 Cor. 11:29. Whereas the body of Christ was a
thing of the deepest sanctification that ever God created;
sanctified (as the text tells us) to a far more excellent and
glorious purpose than ever any creature in heaven or earth was
sanctified. It was therefore the great sin of those Corinthians, not
to discern it, and not to behave themselves towards it, when they
saw and handled the signs of it, as became so holy a thing.
    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," Psal. 119: 118.
    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, 1 John 3: 16.
"hereby perceive we the love of God, because he laid down his life
for us, and we ought also to lay down our lives for the brethren."
Some Christians came up fairly to this pattern in primitive times;
Priscilla and Aquila laid down their necks for Paul, Rom. 16: 4. i.
e. eminently hazarded their lives for him; and he himself could
"rejoice, if he were offered up upon the sacrifice and service of
their faith," Phil. 2: 17. And in the next times, what more known,
even to the enemies of Christianity, than their fervent love one to
another? Ecce quam mutuo se diligunt, et mori volunt pro alterutris!
See how they love one another, and are willing to die one for
another!
    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 Mat. 5: 44. That he is persuaded there is hardly that
man to be found this day alive, that fully understands and fully
believes that scripture. O, did men think what they do for them, is
done for Christ himself, it would produce other effects than are yet
visible.
    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
Pet. 1: 15. "As he that called you is holy, so be ye holy"); whether
such a holiness as is, and acts (according to its measure) like
God's holiness, in the following particulars, be found in you.
    1. God is universally holy in all his ways; so Psal. 145: 17.
"His works are all holy:" whatever he does, it is still done as
becomes a holy God: he is not only holy in all things, but at all
times unchangeably holy. Be ye therefore holy in all things and at
all times too, if ever you expect the benefit of Christ's
sanctifying himself to die for you.
    O brethren, let not the feet of your conversation be as the
feet of a lame man, which are unequal, Prov. 20: 7. Be not sometimes
hot, and sometimes cold; at one time careful, at another time
careless; one day in a spiritual rapture, and the next in a fleshly
frolic: but be ye holy "en pase anastrofe", 1 Pet. 1: 15. "in all
manner of conversation," in every creek and turning of your lives:
and let your holiness hold out to the end. "Let him that is holy, be
holy still," Rev. 21: 11. Not like the hypocrite's paint, but as a
true natural completion.
    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," Matth. 5: 16. As wicked men infect one another by their
examples, and diffuse their poison and malignity, wherever they
come; so do ye disseminate godliness in all places and companies;
and let those that frequently converse with you, especially those of
your own families, receive a deeper dye and tincture of heavenliness
every time they come nigh you, as the cloth does by every new
dipping into the vat.
    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," Psal. 16: 3.
    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."







Sermon 8. Of the Nature of Christ's Mediation.

1 Tim. 2: 5.

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, John 2: 19, 21, and a weak
adumbration of that living, spiritual temple which he was to build,
cementing the lively stones thereof together with his own blood, 1
Pet. 2: 5, 6. that the great God might dwell and walk in it, 2 Cor.
6: 16. The preparations for that temple were but of few years, but
the consultations and preparations for this were from eternity,
Prov. 8: 31. And as there were preparations for this work (which
Christ dispatched in a few years) before the world began; so it will
be matter of eternal admiration and praise, when this world shall be
dissolved. What this astonishing glorious work is, this text will
inform your as to the general nature of it: it is the work of
mediation betwixt God and man, managed by the sole hand of the man
Christ Jesus.
    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," Heb.
12: 24. "And for this cause he is the Mediator of the New
Testament," &c. Heb. 9: 14. I might show you a whole vein of
scriptures running this way; but to keep a profitable and clear
method, I shall show,
    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, Heb.
7: he is "enguos", the surety, or pledge. Which, as the learned
David Pareus well expresseth it, is one that engageth to satisfy
another, or gives caution or security by a pledge in the hand for
it. And indeed, both these ways, Christ is our mediator by
suretiship, viz. in a way of satisfaction, coming under our
obligation to answer the law; this he did on the cross and in a way
of caution, a surety for the peace, or good behaviour. But to be
more explicit and clear, I shall,
    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, Psal. 5:
5. " Thou hatest all the workers of iniquity." And man was filled
with unnatural enmity against his God, Rom. 1: 30. "theostugeis",
haters of God; this put an end to all friendly commerce and
intercourse between him and God. Reader, say not in thy heart, that
it is much, that one sin, and that seemingly so small, should make
such a breach as this, and cause the God of mercy and goodness so to
abhor the works of his hands, and that as soon as he had made man:
for it was a heinous and aggravated evil. It was upright, perfect
man, created in the image of God, that thus sinned: he sinned when
his mind was most bright, clear and apprehensive; his conscience
pure and active; his will free, and able to withstand any
temptation: his conscience pure and undefiled; he was a public as
well as a perfect man, and well knew that the happiness or misery of
his numberless offspring was involved in him.
    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, Eph. 1: 3, 4, 5. Acts 4: 12. John 6: 40. And we cannot
imagine, either how God could exercise mercy to the prejudice of his
justice, which must be, if we must be reconciled without full
satisfaction; or how such a full satisfaction should be made by any
other than Christ. Mercy, indeed moved in the heart of God to poor
man; but from his heart it found no way to vent itself for us, but
through the heart blood of Jesus Christ: and in him the justice of
God was fully satisfied, and the misery of the creature fully cured.
And so, as Augustine speaks, "God neither lost the severity of his
justice in the goodness of mercy, nor the goodness of his mercy in
the exactness of his severity." But if it had been possible God
could have found out a way to reconcile us without satisfaction, yet
it is past doubt now, that he has pitched and fixed on this way. And
for any now to imagine to reconcile themselves to God by any thing
but faith in the blood of this mediator, is not only most vain in
itself, and destructive to the soul, but most insolently derogatory
to the wisdom and grace of God.
    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. Col. 1: 21, 22. "And ye that were sometimes alienated,
and enemies in your minds by wicked works, yet now has he
reconciled, in the body of his flesh through death, to present you
holy, and unblamable, and unreproveable in his sight." Surely, that
which can cause the holy God, justly incensed against sinners, to
lay aside all his wrath, and take an enemy into his bosom, and
establish such an amity as can never more be broken, but to rest in
his love, and to joy over him with singing, as it is, Zeph. 3: 17,
this must be a most excellent and efficacious thing.
    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, Gen. 3: 15. Ever since, till his incarnation, he was a virtual
and effectual Mediator; and, on that account, he is called, "the
Lamb slain from the beginning of the world," Rev. 13: 8. And
actually, from the time of his incarnation. But having discussed
this more largely in a former discourse, I shall dismiss it here,
and apply myself to the third thing proposed, which is,
    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 1 Cor. 8: 5. "The
heathen have many gods, and many lords," i. e. many great gods,
supreme powers and ultimate objects of their worship; and lest these
great gods should be defiled by their immediate and unhallowed
approaches to them, they therefore invented heroes, demigods,
intermediate powers, that they were as agents, or lord mediators
betwixt the gods and them, to convey their prayers to the gods, and
the blessings of the gods back again to them. "But unto us (saith
he) there is but one God, the Father, of whom are all things, and we
by him," i. e. one supreme essence, the first spring and fountain of
blessings, and one Lord, i. e. one Mediator, "by whom are all
things, and we by him." By whom are all things which come from the
Father to us, and by whom are all our addresses to the Father: So
Acts 4: 12. "Neither is there salvation in any other; for there is
none other name under heaven given among men whereby we must be
saved." No other name, i. e. no other authority, or rather, no other
person authorised under heaven, i. e. the whole world: for heaven is
not here opposed to earth, as though there were other intercessors
in heaven besides Christ: no, no, in heaven and earth God has given
him, and none but him, to be our Mediator. One sun is sufficient for
the whole world; and one Mediator for all men in the world. So that
the scriptures affirm this is he, and exclude all others.
    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, Gal. 1: 1. "Not by
man, but by Jesus Christ." Does it thence follow that Christ is not
true man? Or that according to his divine nature only, he called
Paul? But what need I stay my reader here; Had not Christ, as
Mediator, power to lay down his life, and power to take it up again?
John 10: 17,18. Had he not, as Mediator, all power in heaven and
earth to institute ordinances, and appoint officers? Matt. 28: 18.
To baptise men with the Holy Ghost and fire? Matt. 3: 11. To keep
those his Father gave him in this world? John 17: 12. To raise up
the saints again in the last day? John 6: 54. Are these, with many
more I might name, the effects of the mere human nature? Or, were
they not performed by him as God-man? And besides, how could he, as
Mediator, be the object of our faith, and religious adoration, if we
are not to respect him as God-man? But I long now to be at the
application of this: and the first inference from it, is this,
    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? Isa. 33:
14. You know how they singed and scorched the green tree, but what
would they do to the dry tree? Luke 23: 31. Indeed, if there were
another plank to save after the shipwreck; any other way to be
reconciled to God, besides Jesus the Mediator, somewhat might be
said to excuse this folly; but you are shut up to the faith of
Christ, as to your last remedy, Gal. 3: 23. You are like starving
beggars, that are come to the last door. O take heed of despising,
or neglecting Christ! If so, there's none to intercede with God for
you; the breach betwixt him and you can never be composed. I
remember, here, the words of Eli, to his profane sons, who caused
men to abhor the offerings of the Lord, 1 Sam. 2: 25. "If one man
sin against another, the judge shall judge him; but if a man sin
against the Lord, who shall entreat for him?" The meaning is, common
trespasses betwixt men, the civil magistrate takes cognisance of it,
and decides the controversy by his authority, so that there is an
end of that strife; but if man sin against the Lord, who shall
entreat or arbitrate in that case? Eli's sons had despised the
Lord's sacrifices, which were sacred types of Christ, and the stated
way that men had then to act faith on the Mediator in. Now, (saith
he) if a man thus sin against the Lord, by despising Christ shadowed
out in that way, who shall entreat for him? What hope, what remedy
remains?
    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, Ezek. 44: 2, 3. He entered into
heaven in a direct immediate way, even in his own name, and for his
own sake; this gate, saith the Lord, shall be shut to all others;
and I wish men would consider it, and fear, lest while they seek
entrance into heaven at the wrong door, they do not for ever shut
against themselves, the true and only door of happiness.
    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, Eph. 3: 12. "We can now come
to God by a new and living way, consecrated for us through the vail,
that is to say, his flesh," Hub. 10: 20. The vail had a double use,
as Christ's flesh answerable has: it hid the glory of the Sanctum
Sanctorum, and also gave entrance into it. Christ's incarnation
rebates the edge of the divine glory and brightness, that we may be
able to bear it and converse with it; and it gives admission into it
also. O thank your dear Lord Jesus for your present and future
heaven! these are mercies which daily emerge out of the ocean of
Christ's blood, and come swimming in it to our doors. Blessed be God
for Jesus Christ!
    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," Rom. 5: 1. It is a firm and lasting peace,
and the Mediator that made it, is now in heaven to maintain it for
ever, and prevent new jars, Heb. 9: 24. "There to appear in the
presence of God for us;" according to the custom of princes and
states, who, being confederated, have their agents residing in each
others courts, who upon all occasions appear in the presence of the
prince, in the name and behalf of those whom they represent, and
negotiate for.
    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, Psal. 69: 9. Ten thousand of our names are nothing to
Christ's name: his name is "kalon onoma", a worthy name; and no man
that gives up his name as a shield to Christ, but shall thereby
secure and increase the true honour of it. And though wicked men,
for the present may bespatter them, yet Jesus Christ will take it
out of the dirt, (as one speaks), wipe it clean, and give it us
again. Oh, it is the least one can do, to interpose ourselves and
all that is dear to us, betwixt Christ and the wrath of men, when he
(as you hear) interposed himself betwixt you and the eternal wrath
of God!








Sermon 9. The first Branch of Christ's Prophetical Office,
consisting in the Revelation of the Will of God.

Acts 3: 22.

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 John 17: 6. "I have manifested thy name to the men thou
gavest me." The other in illuminating the mind, and opening the
heart to receive and embrace that doctrine. The first part is
contained in the words before us; "A prophet shall the Lord your God
raise up," &c.
    Which words are those of Moses, recorded in Deut. 18: 15. And
here, by Peter, pertinently applied to Christ, to convince the
incredulous Jews, that he is the true and only Messiah, and the
great Prophet of the church; whose doctrine it was highly dangerous
to condemn, though out of the mouths of such (otherwise
contemptible) persons as he and John were. And it is well observed
by Calvin, he singles out this testimony of Moses, rather than any
other, because of the great esteem they had for Moses, and his
writings, beyond any others. Now in the words themselves are two
general parts.
    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, Heb. 13: 10. 1 Pet. 5: 4. It belongs to a prophet to expound
the law, declare the will of God, and foretell things to come: all
these meet, and that, in a singular and eminent manner, in Christ
our prophet, Matth. 5: 21, &c. John 1: 18. 1 Pet. 1: 11.
    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
Deut. 34: 10. "that there arose not a prophet since in Israel, like
unto Moses, whom the Lord knew face to face?" True, of mere men
there never arose so great a prophet in Israel, as Moses was, either
in respect of his familiarity with God, or of his miracles which he
wrought in the power of God: but Moses himself was but a star to
this sun. However, in these following particulars, Christ was like
him. He was a prophet that went between God and the people, carried
God's mind to them, and returned theirs to God, they not being able
to hear the voice of God immediately, Deut. 18: 16, 17. "According
to all that thou desires of the Lord thy God in Horeb, in the day of
the assembly, sayings Let me not again hear the voice of the Lord my
God, neither let me see this great fire any more, that I die not."
And upon this their request, God makes the promise which is cited in
the text; verse 17, 18. "They have well spoken that which they have
spoken. I will raise them up a prophet like unto thee," &c. Moses
was a very faithful prophet, precisely faithful, and exact in all
things that God gave him in charge, even to a pin of the tabernacle.
"Moses verily was faithful in all his house, as a servant, for a
testimony of those things which were to be spoken after: but Christ
as a Son over his own house," Heb. 3: 5, 6. Again, Moses confirmed
his doctrine by miracles, which he wrought in the presence, and to
the conviction of gainsayers. Herein, Christ our Prophet is also
like unto Moses, who wrought many, mighty, and uncontrolled
miracles, which could not be denied, and by them confirmed the
gospel which he preached. Lastly, Moses was that prophet which
brought God's Israel out of literal Egypt, and Christ his out of
spiritual Egypt, whereof that bondage was a figure. Thus he is
described by his likeness to Moses, his type.
    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," Rom.
9: 5. And "it is evident that our Lord sprang out of Judah," Heb. 7:
14. He honoured that nation by his nativity. Thus the prophet is
described.
    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, Heb. 13: 17. But still it is Christ speaking
them, by whom we pay our obedience: He that heareth you, heareth me:
We obey them in the Lord, i.e. commanding or forbidding in Christ's
name and authority. So when God said, Deut. 6: 13, ["Thou shalt
serve him,"] Christ expounds it exclusively, Matth. 4: 10. "Him only
shalt thou serve." He is the only Lord, Jude 4. and therefore to him
only our obedience is required. And as it is due to him only, so to
him universally; "Him shall ye hear in all things:" his commands are
to be obeyed, not disputed. A judgement of discretion indeed is
allowed to Christians, to judge whether it be the will of Christ or
no. We must "prove what is that holy, good, and acceptable will,"
Rom. 12: 2. "His sheep hear his voice, and a stranger they will not
follow: they know his voice, but know not the voice of strangers,"
John 10: 4, 5. But when his will is understood and known, we have no
liberty of choice, but are concluded by it, be the duty commanded
never so difficult, or the sin forbidden never so tempting: and this
is also required severely, under penalty of being destroyed from
among the people, and of God's requiring it at our hands, as it is
in Deut. 18, i.e. of revenging himself in the destruction of the
disobedient. Hence the observation.
    
    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, Isa. 61: 1. When he came to preach the
gospel among the people, then was this scripture fulfilled, Matt.
11: 27. "Yea, all things are delivered him of his Father; so as no
man knoweth whom the Father is, but the Son, and he to whom the Son
will reveal him." All light is now collected into one body of light,
the Sun of righteousness; and he "enlighteneth every man that comets
into the world," John 1: 9. And though he dispensed knowledge
variously, in times past, speaking in many ways and divers manners,
to the fathers; yet now the method and way of revealing the will of
God to us is fixed and settled in Christ: In these last times he has
spoken to us by his Son
    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, Matth. 3: 17 and Matth. 17: 5.
    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, Matt. 4: 15,
16,17. It is true, in the state of innocence man had a clear
apprehension of the will of God, without a Mediator: but now that
light is quenched in the corruption of nature, "and the natural man
receiveth not the things of God," 1 Cor. 2: 14. These things of God
are not only contrary to corrupt and carnal reason, but they are
also above right reason. Grace indeed uses nature, but nature can do
nothing without grace. The mind of a natural man has not only a
native blindness, by reason whereof it cannot discern the things of
the Spirit, but also a natural enmity, Rom. 8: 7, and hates the
light, John 3: 19, 20. So that until the mind be healed, and
enlightened by Jesus Christ, the natural faculty can no more discern
the things of the Spirit, than the sensitive faculty can discern the
things of reason. The mysteries of nature may be discovered by the
light of nature; but when it comes to supernatural mysteries, there,
omnis Platonicorum caligavit subtilitus, as Cyprian somewhere
speaks, the most subtle, searching, penetrating wit and reason, is
at a loss.
    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; John 1: 18. "The only begotten Son, Who is in
the bosom of the Father, he has revealed him." The same words which
his Father gave him he has given us, John 17: 8. He spake to us that
which he had seen with his Father, John 8: 38. What man can tell the
bosom-counsels and secrets of God? Who but he that eternally lay in
that bosom can expound them?
    Besides, other prophets had their times assigned them to rise,
shine, and set again by death, Zech. 1: 5. "Your fathers, where are
they? And do the prophets live for ever?" But Christ is fixed and
perpetual sun, that gives light in all ages of the world: for he is
"the same yesterday, today, and for ever," Heb. 13: 8. Yea, and the
very beams of his divinity shone with awfulness upon the hearts of
them that heard him; so that his very enemies were forced to
acknowledge, that, "never any man spake like him," John 7: 46.
    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, 2 Cor. 3: 6, 7. "For God, who
commanded the light to shine out of darkness, has shined into our
hearts, to give the light of the knowledge of the glory of God, in
the face of Jesus Christ." Those that teach men, must be first
taught by Christ. All the prophets of the Old, and all the prophets,
pastors, and teachers of the New-Testament, have lighted their
candles at his torch: it was Christ that "gave them a mouth and
wisdom," Luke 21: 15. What Paul received from the Lord, he delivered
to the church, 1 Cor. 11: 23 Jesus Christ is the chief Shepherd, 1
Pet. 5: 4. and all the under-shepherds receive their gifts and
commissions from him. These things are manifestly implied in
Christ's prophetical office.
    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,
Heb. 1: 1. Sometimes he taught the church immediately, and in his
own person, John 18: 20. He declared God's righteousness in the
great congregation, Psal. 22: 22. And sometimes mediately, by his
ministers and officers, deputed to that service by him. So he
dispensed the knowledge of God to the church before his incarnation;
it was Christ that in the time, and by the ministry of Noah, went
and preached to the spirits in prison, as it is 1 Pet. 3: 19, that
is, to men and women then alive, but now separated from the body,
and imprisoned in hell for their disobedience. And it was Christ
that was with the church in the wilderness, instructing and guiding
them by the ministry of Moses and Aaron, Acts 7: 37, 38; and so he
has taught the church since his ascension. He cannot now be
personally with us, having other business to do for us in heaven;
but, however, he will not be wanting to teach us by his officers,
whom, for that end, he has set and appointed in the church, Eph. 4:
11, 12.
    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, 2 Cor. 3: 7, 8, 9, 10, 11. yet it was sufficient for the
instruction and salvation of the elect in those times, but now is
light sprung up gloriously in the gospel-dispensation: "And we all
with open face, behold as in a glass, the glory of the Lord." It is
to us not a twilight, but the light of a perfect day; and still is
advancing in the several ages of the world. I know more (saith
Luther) than blessed Austin knew; and they that come after me, will
know more than I know.
    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," Matt. 13: 3, 4. He clothed sublime and spiritual mysteries
in earthly metaphors, bringing them thereby to the low and dull
capacities of men, speaking so familiarly to the people about them,
as if he had been speaking earthly things to them, John 3: 12. And
so (according to his own example) would he have his ministers
preach, "using great plainness of speech," 2 Cor. 3: 12. and by
manifestation of the truth, "commending themselves to every man's
conscience," 1 Cor. 4: 2. Yet not allowing them to be rude and
careless in expression, pouring out undigested, crude, immethodical
words; no, a holy serious, strict, and grave expression befits the
lips of his ambassadors: and who ever spake more weightily, more
logically, persuasively than that apostle, by whose pen Christ has
admonished us to beware of vain affections and swelling words of
vanity? But he would have us stoop to the understandings of the
meanest, and not give the people a comment darker than the text; he
would have us rather pierce their ears, than tickle their fancies;
and break their hearts than please their ears. Christ was a very
plain preacher.
    4. Jesus Christ discovered truth powerfully, speaking "as one
having authority, and not as the Pharisees," Matt. 7: 29. They were
cold and dull preachers, their words did even freeze betwixt their
lips; but Christ spake with power; there was heat as well as light
in his doctrine: and so there is still, though it be in the mouth of
poor contemptible men, 2 Cor. 10: 4. "The weapons of our warfare are
not carnal, but mighty through God, to the casting down of
strongholds: it is still quick and powerful, sharper than a two
edged sword; and piercing, to the dividing asunder of soul and
spirit, and of joints and marrow," Heb. 4: 12. The blessed apostle
imitated Christ; and being filled with his spirit, spake home and
freely to the hearts of men. So many words, so many claps of
thunder, (as ones said of him) which made the hearts of sinners
shake and tremble in their breasts. All faithful and able ministers
are not alike gifted in this particular; but, surely, there is a
holy seriousness and spiritual grace and majesty in their doctrine,
commanding reverence from their hearers.
    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, Luke 24: 32. It was prophesied of
him, Isa. 42: 2. "He shall not cry, nor lift up, nor cause his voice
to be heard on high. A bruised reed he shall not break, and smoking
flax he shall not quench. He knew how to speak word in season to the
weary soul," Isa. 61: 1. "He gathered the Lambs with his arms, and
gently led those that were with young," Isa. 4: 11. How sweetly did
his words slide to the melting hearts about him! he drew with cords
of love, with the bands of a man: he discouraged none, upbraided
none that were willing to come to him: his familiarity and free
condescensionds to the most vile and despicable sinners, were often
made the matter of his reproach. Such is his gentle and sweet
carriage to his people, that the church is called the Lamb's wife,
Rev. 19: 7.
    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," Rev. 1: 5, and he has commanded his
ministers to preserve the simplicity and purity of the gospel, and
not to blend and sophisticate it, 2 Cor. 4: 2.
    7. And lastly, He revealed the will of God perfectly and fully,
keeping back nothing needful to salvation. So he tells his
disciples, John 15: 15. "All things that I have heard of my Father,
I have made known unto you." He was "faithful as a Son over his own
house," Heb. 3: 6. Thus you have a brief account of what is implied
in this part of Christ's prophetical office, and how he performed
it.
    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, Matt. 28: 20. He teacheth men
more personally, but ministerially. His ministers supply the want of
his personal presence, 2 Cor. 5: 10. "We pray you in Christ stead."
These officers he gave the church at his ascension, i.e. when he
ceased to teach them any longer with his own lips; and so set them
in the church that their succession shall never totally fail: for so
the word "etheto", he has set, 1 Cor. 12: 28. plainly implies. They
are set by a sure establishment, a firm and unalterable
constitution, even as the times and seasons, which the Father hath
put ["etheto"] in his own power: it is the same word, and it is well
they are so firmly set and fixed there; for how many adversaries in
a}I ages have endeavoured to shake the very office itself?
pretending that it is needless to be taught by men, and wresting
such scriptures as these to countenance their error, Joel 2: 28, 29,
"I will pour out my Spirit upon all flesh: and your sons and
daughters shall prophesy," &c. And Jer. 31: 34. "These shall teach
no more every man his neighbour, and every man his brother, saying,
Know the Lord; for they shall all know me from the least of them to
the greatest of them." As to that of Joel, it is answered, That if
an Old-Testament prophecy may be understood according to a
New-Testament interpretation, then that prophecy does no way oppose,
but confirm the gospel ministry. How the apostle understood the
prophet in that his prophecy, may be seen in Acts 2: 17, when the
Spirit was poured out on the day of Pentecost upon the apostles. And
surely he must be a confident person indeed, that thinks not an
apostle to be as good an expositor of the prophet, as himself. And
for that in Jer. 31 we say,
    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,
Eph. 4: 11,12. 1 Cor. 12: 28.
    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," Eph. 4: 11, 12. So that when all the elect
are converted, and all those converts become perfect men; when there
is no error in judgement or practice, and no seducer to cause it,
then, and not till then, will a gospel ministry be useless. But (as
it is well observed) there is not a man that opposes a gospel
ministry, but the very being of that man is a sufficient argument
for the continuance of it.
    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, Matth. 11: 25. "The testimonies of the
Lord are sure, making wise the simple," Psal. 19: 7. Yea, and such
as you are, the Lord delights to choose, that his grace may be the
more conspicuous in your weakness, 1 Cor. 1: 26, 27. You will have
nothing of your own to glory in; you will not say, as a proud wretch
once said, Ego et Deus meus; "I and my God did this." Jesus Christ
affects not social glory, he will not divide the praise with any.
Well then, be not discouraged; others may know more, in other things
than you, but you are not incapable of knowing so much as shall save
your souls, if Christ will be your teacher, in other knowledge they
excel you: but if ye know Jesus Christ, and the truth as it is in
him, one drop of your knowledge is worth a whole sea of their gifts:
one truth sucked in faith and prayer from the breast of Christ is
better than ten thousand dry notions beaten out by racking the
understanding. It is better in kind, the one being but natural, the
other super natural, from the saving illuminations and inward
teachings of the Spirit: and so is one of those better things that
accompany salvation. It is better in respect of effects; other
knowledge leaves the heart as dry, barren, and unaffected, as if it
had its seat in another man's head; but that little you have been
taught of Christ, sheds down its gracious influence upon your
affections, and slides sweetly to your melting hearts. So that as
one "preferred the most despicable work of a plain rustic Christian,
before all the triumphs of Alexander and Caesar;" much more ought
you so prefer one saving manifestation of the Spirit, to all the
powerless illuminations of natural men.
    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, Dan. 2: 17, 18) and made the thing known to
Hananiah, Michael, and Azariah his companions; that they would
desire mercies of the God of heaven concerning his secret." And then
was the secret revealed to Daniel. Luther was wont to say, "Three
things made a divine; meditation, temptation, and prayer." Holy Mr.
Bradford was wont to study upon his knees. Those truths that are got
by prayer, leave an unusual sweetness upon the heart. If Christ be
our teacher, it becomes all his saints to be at his feet.
    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," 1 Cor.
2: 15. "His ear tries words, as his mouth tasteth meats," Job 34: 3.
Swallow nothing (let it come never so speciously) that has not some
relish of Christ and holiness in it. Be sure, Christ never revealed
any thing to men, that derogates from his own glory, or prejudices
and obstructs the ends of his own death.
    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," John 20: 21. They take
Christ for their pattern in the whole course of their ministration,
and are such as sincerely endeavour to imitate the great Shepherd,
in these six particulars following:
    1. Jesus Christ was a faithful Minister, the "faithful and true
witness," Rev. 1: 5. He declared the whole mind of God to men. Of
him it was prophetically said, Psal. 40: 10. "I have not hid thy
righteousness within my heart; I have declared thy faithfulness, and
thy salvation; I leave not concealed thy lovingkindness and thy
truth from the great congregation." To the same sense, and almost in
the same words, the apostle Paul professed, in Acts 20: 20. "I have
kept back nothing that was profitable unto you; and ver. 35. "I have
shewed you all things." Not that every faithful minister does in
course of his ministry, anatomise the whole body of truth, and fully
expound and apply each particular to the people: No, that is not the
meaning, but of those doctrines which they have opportunity of
opening, they do not out of fear, or to accommodate and secure base
low ends, with hold the mind of God, or so corrupt and abuse his
words, as to subject truth to their own, or other men's lusts: "They
preach not as pleasing men, but God," 1 Thess. 2: 4. "For if we yet
please men, we cannot be the servants of Christ," Gal. 1: 10. Truth
must be spoken, though the greatest on earth be offended.
    2. Jesus Christ was a tender-hearted Minister, full of
compassion to souls. He was sent to bind up the broken in heart,
Isa. 61: 1. He was full of bowels to poor sinners. "He grieved at
the hardness of men's hearts, Mark 3: 5. He mourned over Jerusalem,
"and said, O Jerusalem, Jerusalem! how oft would I have gathered thy
children, as a hen gathers her brood under her wings!" Matth. 23:
27. His bowels yearned when he saw the multitude, as sheep having no
shepherd, Matth. 9: 37. These bowels of Christ must be in all the
under shepherds. "God is my witness, (saith one of them) how greatly
I long after you all, in [or after the pattern of] the bowels of
Christ Jesus," Phil. 1: 8. He that shows a hard heart, unaffected
with the dangers and miseries of souls, can never show a commission
from Christ to authorise him for ministerial work.
    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; John 9: 4. "I must work the
works of him that sent me, while it is day: the night comets, when
no man can work." O how much work did Christ do in a little time on
earth! "He went about doing good," Acts 10: 38. He was never idle.
When he sits down at Jacob's well, to rest himself, being weary,
presently he falls into his work, preaching the gospel to the
Samaritaness. In this must his ministers resemble him; "striving
according to his working, that worketh in them mightily" Col. 1: 28,
29. An idle minister seems to be a contradictions in adjecto; as who
should say, a dark light.
    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," Luke 10: 17, 18, 21. And is it not so with those sent by
him? do not they value the success of their ministry at a high rate?
It is not (saith one) the expense, but the recoiling of our labours
back again upon us, that kills us. Ministers would not die so fast,
nor be grey-headed so soon, could they but see the travail of their
souls. "My little children, (saith Paul) of whom I travail again in
birth, "palin odino", till Christ be formed in you", Gal. 4: 19. As
for those that have the name of shepherds only, who visit the flock
only once a year, about shearing time; who have "the instruments of
a foolish shepherd," (forcipes et mulctra) the shears and pail,
Zech. 11: 15, woeful will be their condition at appearing of this
great Shepherd.
    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, Matt. 11: 28 "Learn of me, I am meek and lowly." And such
his ministers desire to approve themselves, Phil. 4: 9. "What ye
have heard, and seen in me, that do." He preached to their eyes, as
well as ears, His life was a comment on his doctrine. They might see
holiness acted in his life, as well as sounded by his lips. He
preached the doctrine, and lived the application.
    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; Matt. 14: 23. "When he had sent the multitude away, he went
up into a mountain apart to pray, and was there alone." O blessed
pattern! Let the keepers of the vineyards remember they have a
vineyard of their own to keep, a soul of their own that must be
looked after as well as other men's. Those that, in these things,
imitate Christ, are surely sent to us from him, and are worthy of
double honour: They are a choice blessing to the people.







Sermon 10. The second Branch of Christ's Prophetical Office,
consisting in the Illumination of the Understanding.

Luke 24: 45.

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", Phil. 3: 8. "The eminency, or excellency of
the knowledge of Christ."
    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 Acts 16:
14. "The Lord opened the heart of Lydia." And it is well observed,
that it is one thing to open the scriptures, that is, to expound
them, and give the meaning of them, as Paul is said to do in Acts
18: 3, and another thing to open the mind or heart, as it is here.
There are, as a learned man truly observes, two doors of the soul
barred against Christ; the understanding by ignorance; and the heart
by hardness: both these are opened by Christ. The former is opened
by the preaching of the gospel, the other by the internal operation
of the Spirit. The former belongs to the first part of Christ's
prophetical office, opened in the foregoing sermon: the latter, to
that special internal part of his prophetical office, to be opened
in this.
    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. Rev. 3: 18. "I counsel thee to buy of me eye-salve,
that thou mayest see." Those to whom the Spirit has applied it, can
say, as it is 1 John 5: 20. "We know that the Son of God is come,
and has given us an understanding, that we may know him that is
true; and we are in him that is true, even in his Son Jesus Christ:
this is the true God, and eternal life.
    "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, Heb. 8: 10. "I will put my
laws in their mind, and write them in their hearts."
    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, 1 Cor. 1: 20. Austin confesses,
that before his conversion, he often felt his spirit swell with
offence and contempt of the gospel; and he despising it, said
dedignabar esse parvulus; "he scorned to become a child again."
Bradwardine, that profound doctor, learned usque ad stuporem, even
to a wonder, professes that when he read Paul's epistles, he
condemned them, because in them he found not a metaphysical wit.
Surely, it is possible a man may, with Berengarius, be able to
dispute de omni scibili, of every point of knowledge; to unravel
nature from the cedar in Lebanon, to the hyssop on the wall; and yet
be as blind as a bat in the knowledge of Christ. Yes, it is possible
a man's understanding may be improved by the gospel, to a great
ability in the literal knowledge of it, so as to be able to expound
the scriptures orthodoxly, and enlighten others by them, as it is
Mat. 7: 22. The Scribes and Pharisees were well acquainted with the
scriptures of the Old Testament; yea, such were their abilities, and
esteem among the people for them, that the apostle stiles them the
princes of this world, 1 Cor. 2: 8. And yet notwithstanding Christ
truly calls them blind guides, Mat. 23. Till Christ open the heart,
we can know nothing of him, or of his will, as we ought to know it.
So experimentally true is that of the apostle, 1 Cor. 2: 14, 15.
"The natural man receiveth not the things of the Spirit of God, for
they are foolishness to him; neither can he know them, because they
are spiritually discerned. But he that is spiritual, judgeth all
things; yet he himself is judged of no man." The spiritual man can
judge and discern the carnal man, but the carnal man wants a faculty
to judge of the spiritual man: as a man that carries a dark lantern,
can see another by its light, but the other cannot discern him. Such
is the difference betwixt persons whose hearts Christ has, or has
not opened.
    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, Isa. 53: 1, "Who has believed our report? and
to whom is the arm of the Lord revealed?" The other laments the
successlessness of his ministry, Jer. 6: 18. "The bellows are burnt,
the lead is consumed of the fire, the founder melteth in vain."
Under the New Testament, what people ever enjoyed such choice helps
and means, as those that lived under the ministry of Christ and the
apostles? Yet how many remained still in darkness? Matt. 11: 27. "We
have piped to you, but ye have not danced; we have mourned unto you,
but ye have not lamented". Neither the delightful airs of mercy, nor
the doleful ditties of judgement, could effect or move their hearts.
    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," John 3: 8. The ordinances are like the
pool of Bethesda, John 5: 4. At a certain time an angel came down
and troubled the waters, and then they had a healing virtue in them.
So the Spirit comes down at certain times in the word, and opens the
heart; and then it becomes the power of God to salvation. So that
when you see souls daily sitting under excellent and choice means,
and remain dead still, you may say as Martha did to Christ of her
brother Lazarus, Lord, if thou hadst been here they had not remained
dead. If thou hadst been in this sermon, it had not been so
ineffectual to them.
    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, 2 Cor. 4: 4, 6. A double misery lies upon a great part
of mankind, viz. Impotency and Pride. They have not only lost the
liberty and freedom of their wills, but with it have so far lost
their understanding and humility as not to own it. But, alas! Man is
become a most impotent creature by the fall; so far from being able
to open his own heart, that he cannot know the things of the Spirit,
1 Cor. 2: 14. cannot believe, John 6: 44. cannot obey, Rom. 8: 7.
cannot speak one good word, Matt. 12: 34, cannot think one good
thought, 2 Cor. 3: 5, cannot do one good act, John 15: 5. O what a
helpless, shiftless thing is a poor sinner! Suitably to this state
of impotence, conversion is in scripture called regeneration, John
3: 3, a resurrection from the dead, Eph. 2: 5. a creation, Eph. 2:
10. a victory, 2 Cor. 10: 5. Which does not only imply man to be
purely passive in his conversion to God, but a renitency, and
opposition made to that power which goes forth from God to recover
him.
    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, Acts 26: 18. "To open their eyes, and turn them
from darkness to light, and from the power of Satan to God." The
Lord can, if he pleases, accomplish this immediately; but though he
can do it, he will not do it ordinarily without means, because he
will honour his own institutions. Therefore you may observe, that
when Lydia's heart was to be opened, "there appeared unto Paul a man
of Macedonia, who prayed him, saying, come over into Macedonia, and
help us," Acts 19: 9. God will keep up his ordinances among men: and
though he has not tied himself, yet he has tied us, to them.
Cornelius must send for Peter: God can make the earth produce corn,
as it did at first, without cultivation and labour; but he that
shall now expect it in the neglect of means, may perish for want of
bread.
    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, John 16: 8. imports, "He shall
convince the world of sin;" convince by clear demonstration, such as
enforces assent, so that the soul cannot but yield it to be so; and
yet the door of the heart is not opened, till he has also put forth
his power upon the will, and, by a sweet and secret efficacy,
overcome all its reductions, and the soul be made willing in the day
of his power. When this is done, the heart is opened: saving light
now shines in it; and this light set up, the Spirit in the soul is,
    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," 1 Pet. 2: 9.
The soul is greatly affected with what it sees. The beams of light
are contracted and twisted together in the mind; and being reflected
on the heart and affections, soon cause them to smoke and burn. "Did
not our hearts burn within us, whilst he talked with us, and opened
to us the scriptures?"
    3. And it is a growing light, like the light of the morning
which "shines more and more unto the perfect day," Prov. 4: 18. When
the Spirit first opens the understanding, he does not give it at
once a full sight of all truths, or a full sense of the power,
sweetness and goodness of any truth; but the soul in the use of
means grows up to a greater clearness day by day: its knowledge
grows extensively in measure, and intensively in power and efficacy.
And thus the Lord Jesus by his Spirit opens the understanding. Now
the use of this follows in five practical deductions.
    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, Deut. 24: 4. "To this day
Christ has not given them eyes to see." Natural blindness, whereby
we are deprived of the light of this world, is sad; but spiritual
blindness is much more so. See how dolefully their case is
represented, 2 Cor. 4: 3, 4. "But if our gospel be hid, it is hid to
them that are lost: whose eyes the God of this world has blinded,
lest the light of the glorious gospel of Christ, who is the image of
God, should shine unto them:" he means a total and final concealment
of the saving power of the word from them. Why, what if Jesus Christ
withhold it, and will not be a prophet to them, what is their
condition? Truly no better than lost men. It is hid "tois
apollumenois", to them that are to perish, or be destroyed. This
blindness, like the covering of the face, or tying the handkerchief
over the eyes, is in order to their turning off into hell. More
particularly, because the point is of deep concernment, let us
consider,
    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, John 17:2, there they are utterly blinded: as it is said of
the Jews, upon whom this misery lies, that blindness in part is
happened to Israel. They are learned and knowing persons in other
matters, but they know not Jesus Christ; there is the grand and sad
defect.
    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," Isa. 29: 10. like that which befal Adam when
God opened his side, and took out a rib. This renders their misery
the more remediless: "Because ye say you see, therefore your sin
remaineth," John 9: 41. Once more,
    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, Mat. 20: 33. That wilt thou that I should do for
thee?" You would return as he did, "Lord, that my eyes may be
opened."
    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," Rev. 1: 13: and Rev. 2: 1.
"to hold the stars in his right hand." Jesus Christ instrumentally
opens the understandings of men by preaching of the gospel; and
whilst there is an elect soul to be converted, or a convert to be
farther illuminated, means shall not fail to accomplish it by.
    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, Isa. 49: 6. "I will give thee for a light to the
Gentiles, that thou mayest be my salvation to the end of the earth".
This may furnish you with an argument to plead for a cure. Why do
you not go to God, and say, Lord, didst thou give Jesus Christ a
commission to open the blind eyes? Behold me, Lord, such a one am I,
a poor, dark, ignorant soul. Didst thou give him to be thy salvation
to the ends of the earth? No place nor people excluded from the
benefit of that right; and shall I still remain in the shadow of
death? O that unto me he might be a saving light also? The best and
most excellent work that ever thou wroughtest, brings thee no glory
till it comes into the light! O let me see and admire it!
    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, Mat. 11: 25. "The law of the Lord is perfect, making
wise the simple," Psal. 19: 7. And if you look among those whom
Christ has enlightened, you will not find "many wise after the
flesh, many mighty or noble; but the foolish, weak, base, and
despised; these are they op whom he has glorified the riches of his
grace," 1 Cor. 1: 26, 27.
    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. Psal. 4: 4. "Commune with your own hearts."
    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 Cor. 8: 1.) that we all have knowledge."
O but what, and whence is it? Is it the light of life springing from
Jesus Christ, that bright and morning star, or only such as the
devils and damned have? These lights differ,
    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, James 3: 15, 17.
    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, 1 Cor. 8: 1.
    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?" Acts 9: 13. It brought forth fruit on the
Colossians, from the first day it came to them, Col. 1: 6; but the
other spends itself in impractical notions, and is detained in
unrighteousness, Rom. 1: 18. The light of Christ is powerfully
transformative of its subjects, changing the man, in whom it is,
into the same image, from glory to glory, 2 Cor. 3: 18. But common
light leaves the heart as dead, as carnal and sensual, as if no
light at all were in it.
    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, 1 Cor. 13: 8. It is but a
Mayflower, and dies in its month. "Does not their excellency that is
in them go away?" Job 4: 21. But this that springs from Christ is
perfected, not destroyed by death: it springs up into everlasting
life. The soul in which it is subjected, carries it away with it
into glory. John 17: 2. this light is life eternal. Now turn in, and
compare yourselves with these rules: let not false light deceive
you.
    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, 1
Kings 11: 9. that he turned from the way of obedience after the
Lord, had appeared, to him twice. Jesus Christ intended when he
opened your eyes, that your eyes should direct your feet. Light is a
special help to obedience, and obedience is a singular help to
increase your light.




Sermon 11. The Nature and necessity of the Priesthood of Christ.

Heb. 9: 23.

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, Heb. 5: 5. In it he was
confirmed by the unchangeable oath of God, Psal. 110: 4. for it, he
was singularly qualified by his incarnation, Heb. 10: 6, 7. and all
the ends of it he has fully answered, Heb. 9: 11, 12.
    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
Cor. 5: 14. dead in law, under sentence to die, and that eternally.
In all the sacrifices, from Adam to Christ, this was still preached
to the world, that there was a fearful breach betwixt God and man;
and even so, that justice required our blood should be shed. And the
fire flaming on the altar, which wholly burnt up the sacrifice, was
a lively emblem of that fiery indignation that should devour the
adversaries. But above all, when Christ, that true and great
Sacrifice, was offered up to God, then was the fairest glass that
ever was in the world, set before us, therein to see our sin and
misery by the fall.
    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," Heb. 1: 13. And
beside, the word is gone out of his mouths that the sinner shall
die.
    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, Heb.
4: 15. and not only fits him to pity, but to sanctify us also; for
"he that sanctifieth, and they that are sanctified, are both of
one," Heb. 2: 11,14, 17. And as necessary it was our High-priest
should be God, since the value and efficacy of our sacrifice results
from thence.
    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, Heb. 10: 7, 8, 9, 10,11, 12, 13. Or, more briefly, the
priesthood of Christ is that whereby he expiated the sins of men,
and obtained the favour of God for them, Col. 1: 20, 22. Rom. 5: 10.
But because I shall insist more largely upon the several parts and
fruits of this office, it shall here suffice to speak this much as
to its general nature; which was the first thing proposed for
explication.
    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, Rom. 6: 13. "The wages of sin is death."
    (2.) The veracity of God requires it. The word is gone out of
his mouth; Gen. 2: 17. "in the day that thou eatest thereof, thou
shalt surely die:" certo ac statim morieris. From that time he was
instantly and certainly obnoxious and liable to the death of soul
and body. The law pronounces him cursed, "that continues not in all
things that are written therein to do them," Gal. 3: 9. Now, though
man's threatening are often vain and insignificant things, yet God's
shall surely take place; "not one little of the law shall fail, till
all be fulfilled," Matt. 5: 18. God will be true in his threatening,
though thousands and millions perish.
    (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," Isa. 64: 6. And it is strange any should imagine, that
one sin should make satisfaction for another. If it be said, not
what is sinful in our duties, but what is spiritual, pure and good,
may ingratiate us with God? it is at hand to reply, that what is
good in any of our duties, is a debt we owe to God, yea, we owe him
perfect obedience; and it is not imaginable how we should pay one
debt by another; quit a former by contracting a new engagement. If
we do any thing that is good, we are be holden to grace for it, John
15: 5. 2 Cor. 3: 5. 1 Cor. 15: 10. In a word, those that have had as
much to plead on that score as any now living, have quitted, and
utterly given up all hopes of appeasing and satisfying the justice
of God, that way. It is like, holy Job feared God, and eschewed evil
as much as any of you; yet he saith, Job 9: 20, 21. "If I justify
myself, mine own mouth shall condemn me; if I say I am perfect, it
shall also prove me perverse. Though I were perfect, yet would I not
know my soul; I would despise my life." It may be David was a man as
much after the heart of God as you; yet he said, Psal. 143: 2.
"Enter not into judgement with thy servant; for in thy sight shall
no man be justified." It is like Paul lived as holy, heavenly, and
fruitful a life as the best of you, and far, far beyond you; yet he
saith, 1 Cor. 4: 4. "I know (or am conscious to myself) of nothing,
yet am I not hereby justified." His sincerity might comfort him, but
could not justly him. And what need I say more? The Lord has shut up
this way to all the world; and the scriptures speak it roundly and
plainly: Rom. 3: 20. " Therefore, by the deeds of the law, there
shall no flesh be justified in his sight." Compare Gal. 3: 21. Rom.
8: 3.
    (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, Acts 20:
2~7. Invaluably precious blood, 1 Pet. 1: 18. One drop of it
infinitely excels the blood of all mere creatures, Heb. 10: 4, 5, 6.
Such is the blood that must do thee good. Lord, I must have such
blood (saith conscience) as is capable of giving thee full
satisfaction, or it can give me no peace. The blood of all the
cattle upon a thousand hills cannot do this. What is the blood of
beasts to God? the blood of all the men in the world can do nothing
in this case. What is our polluted blood worth? No, no, it is the
blood of God, that must satisfy both thee and me.
    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, Gal. 3: 13. "He
was made a curse for us." And so it becomes sin-pardoning blood,
Heb. 9: 22. Eph. 1: 7. Col. 1: 14. Rom. 3: 26. And consequently,
conscience-pacifying, and soul quieting blood, Col. 1: 20. Eph. 2:
13, 14. Rom. 3: 26. O bless God, that ever the news of this blood
came to thine ears. With hands and eyes lifted up to heaven, admire
that grace that cast thy lot in a place where this joyful sound
rings in the ears of poor sinners. What had thy case been, if thy
mother had brought thee forth in the deserts of Arabia, or in the
wastes of America! Or that if thou hadst been nursed up by a popish
father, who could have told thee of no other remedy when in distress
for sin, but to go such a pilgrimage, to whip and lash thyself, to
satisfy an angry God! Surely the pure light of the gospel shining
upon this generation, is a mercy never to be duly valued, never to
be enough prized.
    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, Lev. 1: 4. not only to
signify, that how it was no more his, but God's, the property being
transferred by a kind of manumission; nor yet that he voluntarily
gave it to the Lord as his own free act; but principally it noted
the putting off his sins, and the penalty due to him for them, upon
the head of the sacrifice: and so it implied in it an execration, as
if he had said, upon thy head be the evil. So the learned observe;
the ancient Egyptians were wont expressly to imprecate, when they
sacrificed; if any evil be coming upon us or upon Egypt, let it turn
and rest upon this head, laying their hand, at these words, on the
sacrifice's head. And upon that ground, saith the Historian, none of
them would eat of the head of any living creature. You must also lay
the hand of faith upon Christ your sacrifice, not to imprecate, but
apply and appropriate his to your own souls, he having been made a
curse for you.
    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, Matth. 11: 28. "Come unto me all ye that labour, and are heavy
laden, and I will give you rest." For this end our sacrifice was
lifted up upon the altar; John 3: 14, 15. "As Moses lifted up the
serpent in the wilderness, so must the Son of man be lifted up: that
whosoever believeth in him should not perish, but have everlasting
life." The effects of the law, not only upon the conscience, filling
it with torments, but upon the whole person, bringing death upon it,
are here shadowed out by the stingings of fiery serpents; and Christ
by the brazen serpent which Moses exalted for the Israelites, that
were stung, to look unto. And as by looking to it they were healed;
so by believing, or looking to Christ in faith, our souls are
healed. Those that looked not to the brazen serpent, died
infallibly; so must all that look not to Jesus, our sacrifice, by
faith. It is true, the death of Christ is the meritorious cause of
remission, but faith is the instrumental applying cause; and as
Christ's blood is necessary in its place, so is our faith in its
place also. For to the actual remission of sin, and peace of
conscience, there must be a co-operation of all the causes of
remission and peace. As there is the grace and love of God for an
efficient and impulsive cause, and the death of Christ our
sacrifice, the meritorious cause; so of necessity there must be
faith, the instrumental cause. And these con-causes do all sweetly
meet in their influences, and activities, in our remission, and
tranquillity of conscience; and they are all (suo genare) in their
kind and place absolutely necessary to the procuring and applying of
it.
    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, John 4: 10. And this is
"the work of God," John 6: 29. The death of Christ, the offers and
tenders of Christ, never saved one soul in themselves, without
believing application. But, wo is me! how do I see sinners, either
not at all touched with the sense of sin, and so being whole, need
not the physician; or if any be stung and wounded with guilt, how do
they lick themselves whole with their own duties and reformations!
As physicians say of wounds, let them be kept clean, and nature will
find balsam of its own to heal them: If it be so in spiritual
wounds, what need Christ to have left the Father's bosom, and come
down to die in the quality and nature of a sacrifice for us? O if
men can but have health, pleasure, riches, honours, and any way make
a shift to still a brawling conscience, that it may not check or
interrupt them in these enjoyments, Christ may go where he will for
them.
    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.






Sermon 12. Of the Excellency of our High-Priest's Oblation, being
the first Act or Part of His Priestly Office.

Heb.10:14

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,
Rom. 6: 9. He also commends it from the efficacy of it; by it he has
perfected it, i.e. not only purchased a possibility of salvation,
but all that we need to our full perfection. It brings in a most
entire, complete and perfect righteousness: all that remains to make
us perfectly happy, is but the full application of the benefits
procured by this oblation for us. Moreover, it is here commended
from the extensiveness of it; not being restrained to a few, but
applicable to all the saints, in all the ages and places of the
world: for this indefinite, them that that sanctified, is equivalent
to a universal, and is as much as if he had said, To all and every
saint, from the beginning to the end of the world. Lastly, He
commends it from its perpetuity; it perfects for ever, that is, it
is of everlasting efficacy: it shall abide as fresh, vigorous and
powerful to the end of the world, as it was the first moment it was
offered up. All runs into this sweet truth:
    
    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," Heb. 9: 14. that is, from the sentence of condemnation and
death, as it is reflected by conscience, for our works sake.
    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," Heb. 9: 29.
Now, forasmuch as the point before us is of so great weight in
itself, and so fundamental to our safety and comfort, I shall
endeavour to give you as distinct and clear an account of it, as can
consist with that brevity which I must necessarily use. And
therefore, reader, apply thy mind attentively to the consideration
of this excellent Priest that appears before God, and the sacrifices
he offers, with the properties and adjuncts thereof; the person
before whom he brings, and to whom he offers it; the persons for
whom he offers; and the end for which this oblation is made.
    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, Heb. 5: 3. "but he was holy, harmless, undefiled,
separate from sinners," Heb. 7: 2. He could stand before God, even
in the eye of his justice, as a lamb without spot. Though he made
his soul an offering for sin, "yet he had done no iniquity, nor was
any guile found in his mouth," Isa. 53: 9. and indeed his offering
had done us no good, if the least taint of sin had been found on
him. They were mortal men, that "continued not by reason of death,"
Heb. 7: 25, but Christ is "a Priest for ever," Psal. 110: 4.
    Secondly, The oblation or offering he made, was not the blood
of beasts, but his own blood, Heb. 9: 12. And herein he transcended
all other priests, that he had something of his own to offer; he had
a body given him to be at his own dispose, to this use and purpose,
Heb. 10: 10. he offered his body: "yea, not only his body, but his
soul was made an offering for sin," Isa. 53: 10. We had made a
forfeiture of our souls and bodies by sin, and it was necessary the
sacrifice of Christ should be answerable to the debt we owed. And
when Christ came to offer his sacrifice, he stood not only in the
capacity of a priest, but also in that of a surety: and so his soul
stood in the stead of ours, and his body in the stead of our bodies.
Now the excellency of this oblation will appear in the following
adjuncts and properties of it. This oblation being for the matter of
it, the soul and body of Jesus Christ, is therefore,
    1. Invaluably precious. So the apostle styles it, 1 Pet. 1: 19.
"Ye were redeemed "timioi aimati", with the precious blood of the
Son of God:" and such it behoved him to offer. For it being offered
as an expiatory sacrifice, it ought to be equivalent, in its own
intrinsic value to all the souls and bodies that were to be redeemed
by it. And so it was, and more also for there was a redundancy of
value, an over plus of merit, which went to make a purchase for the
redeemed, as will be opened in its place. So that, as one rich
diamond is more worth than a thousand pebbles: one piece of gold,
than many counters; so the soul and body of one Christ, are much
more excellent than all the souls and bodies in the world.
    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," Rev. 13: 8.
    And to the same sense a judicious expositor understands those
words of Christ, John 8: 58. "Before Abraham was, I am." And, look,
as the sun at midday extends his light and influence, not only
forward towards the West, but also backward towards the East, where
he arose; so did this most efficacious sacrifice reach all the elect
in the virtue of it, who died before Christ came in the flesh. It is
therefore but a vain cavil, that some make against the satisfaction
of Christ, to render it needless, when they say, many were saved
without it, even as many as were saved before the death of Christ.
For they say, the effect cannot be before the cause, which is true
of physical, but not of moral causes; and such was Christ's
satisfaction. As for example, a captive is freed out of prison from
the time that his surety undertakes for him, and promises his
ransom; here the captive is actually delivered, though he ransom
that delivered him be not yet actually paid. So it was in this case;
Christ had engaged to the Father to satisfy for them, and upon that
security they were delivered.
    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 Heb. 13: 8. Christ is
said to be "the same yesterday, to-day, and for ever;" i.e. "He is
not so a Saviour to us that now live, as that he was not their
Saviour also, that believed in him, before us, from the beginning:
yet not so a Saviour both to them and us, as that he shall not be
the same to all that shall believe on him to the world's end."
    To the same sense are those words, Heb. 11: 40. rightly
paraphrased, "God having provided some better thing for us, that
they without us should not be made perfect:" q. d. God has appointed
the accomplishment of the promise of sending the Messiah, to be in
the last times, that they (viz. that lived before Christ, should not
be perfected, that is, justified and saved by any thing done in
their time, but by looking to our time, and Christ's satisfaction
made therein; whereby they and we are perfected together. No tract
of time can wear out the virtue of this eternal sacrifice. It is as
fresh, vigorous, and potent now, as the first hour it was offered.
And though he actually offer it no more, yet he virtually continues
it by his intercession now in heaven; for there he is still a
Priest. And therefore, about sixty years after his ascension, when
he gave the Revelation to John, he appears to him in his priestly
garment, Rev. 1: 13. "Clothed in a garment down to the feet, and
girt about the paps with a golden girdle:" in allusion to the
priestly ephod, and curious girdle.
    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, Heb. 9: 9, 12. Heb. 10:
3. And all the virtue they had, consisted in their typical relation
to this sacrifice, Gal. 3: 23. Heb. 9: 13. And, separate from it,
were altogether weak, unprofitable, and insignificant things, Heb.
7: 18. But this blood cleanseth from all sins, 1 John 1: 7. and sin,
originating, or originated, or actual, flowing from them both. It
expiates all fully, without exception, and finally, without
revocation. So that by his being made sin for us, we are made not
only righteous, but "the righteousness of God in him," 2 Cor. 5: 21.
    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, Eph. 5: 2. "He gave himself for us, an
offering, and a sacrifice to God, for a sweet smelling savour." Not
that God took any delight or content in the bitter sufferings of
Christ, simply and in themselves considered; but with relation to
the end for which he was offered, even our redemption and salvation.
    Hence arose the delight and pleasure God had in it; this made
him take pleasure in bruising, him, Isa. 53: 10. God smelled a
savour of rest in this sacrifice. The meaning is, that as men are
offended with a stench, and their stomachs rise at it, and on the
contrary delighted with sweet doors and fragrances; so the blessed
God speaking after the manner of man, is offended, and filled with
loathing, and abhorrence by our sins; but infinitely pleased and
delighted in the offering of Christ for them, which came up as an
odour of sweet smelling savour to him, Whereof the costly perfumes
under the law were types and shadows. This was the oblation.
    Thirdly, This oblation he brings before God, and to him he
offers it up: So speaks the apostle, Heb. 9: 14. "Through the
eternal Spirit he offered himself without spot to God." As Christ
sustained the capacity of a surety, so God of a creditor, who
exacted satisfaction from him; that is, he required from him, as our
surety, the penalty due to us for our sin. And so Christ had to do
immediately with God, yea, with a God infinitely wronged, and
incensed by sin against us. To this incensed Majesty, Christ our
High priest approached, as to a devouring fire, with the sacrifice.
    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, John 10: 15. for
the church, Acts 20: 28. for the children of God, John 11: 50, 51,
52!. It is confessed, there is sufficiency of virtue in this
Sacrifice to redeem the whole world, and on that account some
divines affirm he is called the "Saviour of the world," John 4: 42
et alibi. We acknowledge also, that he purchased the services of
others, besides the elect, to be useful to them, as they many ways
are. In which sense others take those scriptures that speak so
universally of the extent of his death. We also acknowledge that the
elect being scattered in all parts, and among all ranks of men in
the world, and unknown to those that are to tender Jesus Christ to
men by the preaching of the gospel; the stile of the gospel (as it
was necessary) is by such indefinite expressions suited to the
general tenders they are to make of him: but that the efficacy and
saving virtues of this all-sufficient sacrifice, is co-extended with
God's election, so that they all, and no others can, or shall reap
the special benefits of it, is too clear in the scriptures to be
denied, Eph. 5: 23. John 17: 2, 9, 19, 20. John 10: 26, 27, 28. 1
Tim. 4: 10.
    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, Col. 1: 20. "And having made peace, through the
blood of his cross, by him to reconcile all things unto himself; by
him, I say, whether they be things in earth, or things in heaven."
So 2 Cor. 5: 19. "God was in Christ, reconciling the world to
himself." Reconciliation is the making up of that breach caused by
sin, between us and God, and restoring us again to his favour and
friendship. For this end Christ offered up himself to God; I say,
not for this end only, but more especially; hence it is called
"hilasmos", a propitiation; and so the Seventy render that place,
Numb. 15: "hilasmos krios", the propitiating ram. But here I would
not be mistaken, as though the reconciliation were made only between
us and God the Father, by the blood of the cross; for we were
reconciled by it to the whole Trinity. Every sin being made against
the divine Majesty, it must needs follow, that the three Persons,
having the same divine essence, must be all offended by the
commission, and so all reconciled by the expiation and remission of
the same. But reconciliation is said to be with the Father, because,
though the works of the Trinity, ad extra, be undivided, and what
one does, all do; and what is done to one, is done to all; yet by
this form and manner of expression (as a learned man well observes),
the scriptures point out the proper office of each Person. The
Father receives us into favour; the Son mediates, and gives the
ransom which procures it; the Spirit applies and seals this to the
persons and hearts of believers. However, being reconciled to the
Father, we are also reconciled to the Son, and Spirit, as they are
one God in three Persons. And if it be objected, that then Christ
offered up a sacrifice, or laid down a price to reconcile us to
himself; I shall more fairly and directly meet with, and satisfy
that objection, when I come to speak of Christ's satisfaction, which
is one of the principal fruits of this excellent oblation. For the
present, this may inform you about the nature and precious worth of
Christ's oblation. The uses whereof follow in these five practical
inferences.
    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, Heb. 9: 28. "Christ was once
offered to bear the sins of many". To bear, the word is a full and
emphatical word, signifying not only to bear, but to bear away. So
John 1: 29. "Behold the Lamb of God, "ho arion", that taketh away
the sins of the world;" not only declaratively, or by way of
manifestation to the conscience; but really, making a purgation of
sin, as it is in Hebrews 1: 3, "katarismon poiesamenos", word for
word, a purgation being made, and not declared only. Now, how great
a mercy is this, "that by him, all that believe should be justified
from all things from which they could not be justified by the law of
Moses," Acts 13: 39. What shall we call this grace? surely, we
should do somewhat more than admire it, and faint under the sense of
such a mercy. "Blessed is he whose transgression is forgiven, whose
sin is covered," Psal. 32: or, O the blessedness or felicities of
him that is pardoned! who can express the mercies, comforts,
happiness of such a state as this? Reader, let me beg thee, if thou
be one of this pardoned number, to look over the cancelled bonds,
and see what vast sums are remitted to thee. Remember what thou wast
in thy natural estate: possibly thou wast in that black bill, 1 Cor.
6: 3. What, and yet pardoned! full and finally pardoned, and that
freely, as to any hand that thou hadst in the procurement of it!
what can't thou do less, than fall down at the feet of free grace,
and kiss those feet that moved so freely towards so vile a sinner?
It is not long since thy iniquities were upon thee, and thou pinedst
away in them. Their guilt could by no creature power be separated
from thy soul. Now they are removed from thee, as far as the East
from the West, Psal. 103: 11. So that, when the East and West, which
are the two opposite points of heaven, meet, then thy soul and its
guilt may meet again together.
    O the unspeakable efficacy of Christ's sacrifice, which extends
to all sins! 1 John 1: 7. "The blood of Christ cleanseth from all
sins, sins past and present, without exception. And some divines of
good note affirm, all sins to come also; for, (saith Mr. Paul
Blains), original sin, in which all future sins are, as fruits in
the root, is pardoned; and if these were not pardoned, they would
void and invalidate former pardons. And lastly, it would derogate
from the most plenary satisfaction of Christ. But the most say, and
I think, truly, that all the past sins of believers are pardoned,
without revocation, all their present sins without exception; but
not their sins to come by way of anticipation: and yet for them
there is a pardon of course, which is applied on their repentance,
and application, of Christ's blood; so that none of them shall make
void former pardons. O let these things slide sweetly to thy melting
heart.
    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; Rom. 8: 32. "He spared not his
own Son, but delivered him up to death for us all." If forbearance
might have been expected from any, surely it might from God, "who is
very pitiful, and full of tender mercy," James 5: 11. yet God in
this case spared not. If one might have expected sparing mercy and
abatement from any, surely Christ might most of all expect it from
his own Father; yet you hear, God spared not his own Son. Sparing
mercy is the lowest degree of mercy, yet it was denied to Christ: he
abated him not a minute of the time appointed for his suffering, nor
one degree of wrath he was to bear; nay, though in the garden Christ
fell upon the ground, and sweat clodders of blood, and in that
unparalleled agony scrued up his spirit to the highest intention, in
that pitiful cry, "Father, if it be possible, let this cup pass;"
and though he brake out upon the cross, in that heart-rending
complaint, "My God, my God, why hast thou forsaken me?" yet no
abatement; Justice will not bend in the least; but having to do with
him on this account, resolves upon satisfaction from his blood. If
this be so, what is the case of thy soul, reader, if thou be a man
or woman that has no interest in this sacrifice? For if these things
be done in (Christ) the green tree, what will be done to (thee) the
dry tree? Luke 23: 31 "That is, if God so deal with me, that I am
not only innocent, but like a green and fruitful tree, full of all
delectable fruits of holiness, yet if the fire of his indignation
thus seize upon me, what will be your condition, that are both
barren and guilty, void of all good fruit, and full of all
unrighteousness," and so like dry scary wood, are fitted as fuel to
the fire? Consider with thyself, man, how canst thou imagine thou
canst support that infinite wrath that Christ grappled with in the
room of God's elect! He had the strength of a Deity to support him,
Isa. 42: 1. "Behold my servant whom I uphold." He had the fulness of
his Spirit to prepare him, Isa. 61: 11. He had the ministry of an
angel, who came post from heaven to relieve him in his agony, Luke
22: 43. He had the ear of his Father to hear him, for he cried, "and
was heard in that he feared," Heb. 5: 7. He was assured of the
victory, before the combat; he knew he should be justified, Isa. 50:
8. and yet for all this he was sore amazed, and sorrowful even to
death, and his heart was melted like wax in the midst of his bowels.
If the case stood thus with Christ, notwithstanding all these
advantages he had to bear the wrath of God for a little time; how
dost thou think, a poor worm as thou art, to dwell with everlasting
burnings, or contend with devouring fire? Luther saw ground enough
for what he said, when he cried, out, "I will have nothing to do
with an absolute God," i. e. with a God out of Christ: for, "it is a
fearful thing to fall into the hands of the living God." Wo and alas
for evermore to that man who meets a just and righteous God without
a Mediator! Whoever thou art that readest these lines, I beseech
thee, by the mercies of God, by all the regard and love thou hast to
thy own soul, neglect not time, but make quick and sure work of it.
Get an interest in this sacrifice quickly, what else will be thy
state when vast eternity opens to swallow thee up? what wilt thou
do, man, when thine eye-strings and heart strings are breaking? O
what a fearful shriek will thy conscience give, when thou art
presented before the dreadful God, and no Christ to screen thee from
his indignation! Happy is that man who can say in a dying hour, as
one did, who being desired, a little before his dissolution, to give
his friends a little taste of his present hopes, and the grounds of
them, cheerfully answered, I will let you know how it is with me:
then stretching forth his hand, said,
    "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. Zech. 12: 10.
"They shall look upon me whom they have pierced, and shall mourn."
It is reported of Johannes Milieus, that he was never observed to
speak of Christ and his sufferings, but his eyes would drop. Art
thou too little touched and unaffected with the evil of sin? Is it
thy complaint, Christian, that thou canst not make sin bear so hard
upon thy heart as thou wouldst? Consider but what thou hast now
read; realise this sacrifice by faith, and try what efficacy there
is in it to make sin for ever bitter as death to thy soul. Suppose
thine own Father had been stabbed to the heart with such a knife,
and his blood were upon it, wouldst thou delight to see, or endure
to use that knife any more? sin is the knife that stabbed Christ to
the heart; this shed his blood. Surely, you can never make light of
that which lay so heavy upon the soul and body of Jesus Christ.
    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. 1 John 1: 7. "The blood
of Jesus Christ cleanseth from all sin." This sacrifice makes unto
God full satisfaction.
    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. Heb. 9: 17, 18, 19.
    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.







Sermon 13. Of the Intercession of Christ our High-priest, being the
second Act or Part of his Priestly Office.

Heb. 7: 25.

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: Lev. 16: 12, 13, 14. "And he shall take
the censer full of burning coals of fire, from off the altar before
the Lord, and his hands full of sweet incense beaten small, and
bring it within the vail. And he shall put the incense upon the fire
before the Lord, that the cloud of the incense may cover the
mercy-seat that is upon the testimony, that he die not. And he shall
take the blood of the bullock, and sprinkle it with his finger upon
the mercy-seat, eastward," &c
    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, Heb. 8: 4. because the
very design and end of shedding his blood on earth had been
frustrated, which was to carry it before the Lord into heaven. So
that this is the principal perfective part of the priesthood: he
acted the first part on earth, in a state of deep abasement in the
form of a servant; but he acts this in glory, whereto he is taken
up, that he may fulfil his design in dying, and give the work of our
salvation its last completing act. So much is imported in this
scripture, which tells us, by reason hereof, he "is able to save to
the uttermost," &c.
    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, 1 Tim. 2: 1. 2. Ex officio
mediatorio, that whereby Christ, as an act of office, presents
himself before God to request for us. Betwixt these two is this
difference, that the former is performed not in our own, but in
another's name; we can tender no request to God immediately, or for
our own sake, either for ourselves, or for others: John 16: 23
"Whatsoever ye shall ask the Father in my name, he will give it
you." But the latter, which is proper to Christ, is an intercession
with God for us, in his own name, and upon the account of his own
proper merit; the one is a private act of charity, the other a
public act of office; and so he is our advocate or court friend, as
Satan is or accuser or court-adversary. Satan is "ho antidikos", one
that charges us before God, 1 Pet. 5: 8. and continually endeavours
to make breaches between us and God. Christ is "ho parakletos", our
attorney, or advocate, that pleads for us, and continues peace and
friendship between us and God, 1 John 2: 2. "If any man sin, we have
an advocate with the Father, Jesus Christ the righteous.
    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, Ezek. 44: 2, 3. "Then said the Lord unto me, This gate shall
be shut, it shall not be opened, and no man shall enter in by it,
because the Lord the God of Israel has entered in by it, therefore
it shall be shut. It is for the prince, the prince he shall sit in
it, to eat bread before the Lord," &c. The great broad gate, called
here the prince's gate, signifies that abundant and direct entrance
that Christ had into heaven by his own merits, and in his own name;
this, saith the Lord, shall be shut, no man shall enter in by it;
all other men must come thither, as it were, by collateral or side
doors, which looked all towards the altar, viz. by virtue of the
Mediator, and through the benefit of his death imputed to them.
    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 Heb. 9: 28. "Christ is entered
into heaven itself, now to appear in the presence of God for us."
The apostle manifestly alludes to the High-priest's appearing in the
holy of holies, which was the figure of heaven, presenting to the
Lord the names of the twelve tribes of Israel, which were on his
breast and shoulders, Exod. 28: 9,12, 28, 29. To which the church is
supposed to allude in that request, Cant. 8: 6. "Set me as a seal
upon thine heart, as a seal upon thine arm." Now the very sight of
Christ, our High priest in heaven, prevails exceedingly with God,
and turns away his displeasure from us. As when God looks upon the
rainbow, which is the sign of the covenant, he remembers the earth
in mercy: so when he looks on Christ, his heart must needs be
towards us, upon his account; and therefore in Rev. 4: 3, Christ is
compared to a rainbow encompassing the throne.
    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 Acts
2: 23. as soon as he came to heaven, he is said (and that is the
first fruits of his intercession) to obtain the promise of the Holy
Ghost. But sure I am, an interceding voice is by an usual
prosopopeia attributed to his blood; which in Heb. 12: 24. is said
"to speak better things than that of Abel." Now Abel's blood and so
Christ's, do cry unto God, as the hire of the labourers unjustly
detained, or the whole creation, which is in bondage, through our
sins, is said to cry and groan in the ears of the Lord, Jam. 5: 4.
Rom. 8: 22. not vocally, but efficaciously. A rare illustration of
this efficacious intercession of Christ in heaven, we have in that
famous story of Amintas, who appeared as an advocate for his brother
AEchylus, who was strongly accused, and very likely to be condemned
to die. Now Amintas having performed great services, and merited
highly of the common-wealth, in whose service one of his hands was
cut off in the field; he comes into the court in his brother's
behalf, and said nothing, but only lifted up his arm, and shewed
them cubitum sine manu, an arm without a hand, which so moved them,
that, without a word speaking, they freed his brother immediately.
    And thus if you look into Rev. 5: 6. you shall see in what
posture Christ is represented, visionally there, as standing between
God and us; "And I beheld, and lo, in the midst of the throne, and
the four beasts, and in the midst of the elders stood a Lamb as it
had been slain;" i.e. bearing in his glorified body the marks of
death and sacrifice. Those wounds he received for our sins on earth,
are, as it were, still fresh bleeding in heaven: a moving and
prevailing argument it is with the Father, to give out the mercies
he pleads for.
    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, Rev. 8:
3. All these were excellently typified out by the going in of the
High-priest before the Lord, with the names of the children of
Israel on his breast, with the blood of the sacrifice, and his hands
full of incense, as the apostle explains them in Heb. 7 and Heb. 9.
    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, Jude 25. There is much folly in the
best of our duties, we know not how to press an argument home with
God; but Christ has the art of it. Our business is in a wise hand:
he is no less faithful than wise, therefore he is called "a faithful
High-priest, in things pertaining to God," Heb. 2: 17. He assures us
we may safely trust our concerns with him, John 14: 2. "In my
Father's house are many mansions; if it were not so, I would have
told you;" q. d. Do you think I could deceive you? men may cheat
you, but I will not; your own hearts may and daily do deceive you,
but so will not I. And for tender heartedness, and sensible feelings
for your conditions, there is none like him: Heb. 4: 15. "For we
have not an High-priest who cannot be touched with the feeling of
our infirmities, but was in all points tempted like as we are, yet
without sin." We have not one that cannot sympathise, so it is in
the Greek: and on purpose that he might the better sympathise with
us, he came as near to our conditions, as the holiness of his nature
could permit. He suffered himself to be in all points tempted like
as we are, sin only excepted.
    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, Eph. 1: 23, yea, his own
glory and completeness, as Mediator, is deeply interested in it; and
therefore we need not doubt but he will use all care and diligence
in that work. If you say, so he may, and yet not speed for all that,
for it depends upon the Father's grant: True, but then,
    2. Consider the great interest he has in the Father, with whom
he intercedes. Christ is his dear Son, Col. 1: 13. the beloved of
his soul, Eph. 1: 6. Betwixt him and the Father, with whom, when he
intercedes, there is an unity, not only of nature, but will; and so
he always hears him, John 11: 42. Yea, and he said to his dear Son,
when he came first to heaven, "Ask of me, and I will give thee,"
Psal. 2: 8. Moreover,
    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 John 17, and for the constancy, of it, my
text tells us, "he ever lives to make intercession:" It is his great
business in heaven, and he follows it close. And to close all,
    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 John 15: 26, 27.
"The Father himself loveth you." And it must needs be so, for the
first corner stone of all these mercies was laid by the Father
himself in his most free election. He also delivered his Son for us;
and "how shall he not with him freely give us all things?" Rom. 8:
32. So then there can remain no doubt upon a considering heart, but
that Christ is a prevalent and successful intercessor in heaven.
There only remains one thing more to be satisfied, and that is,
    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," Luke 1: 33. However, Christ, as a Mediator,
being employed in a kind of subordinate way, 1 Cor. 3: 23, when he
shall have accomplished that design for which he became a Mediator,
"Then shall he deliver up the kingdom (in the sense we spake before)
to the Father, and so God shall be all in all," 1 Cor. 15: 24. Then
shall the divinity of Christ, which was so emptied and obscured in
his undertaking this temporary dispensatory kingdom, be more
gloriously manifested, by the full possession, use, and enjoyment of
that natural, divine, eternal kingdom, which belongs to all the
three co-essential and co-equal persons, reigning with the same
power, majesty, and glory, in the unity of the Divine Essence, and
common acts, in all, and over all, infix nicely and immutably for
ever.
    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. 1 John 2: 1, 2. "My little children, these things
write I unto you, that you sin not: and if any man sin, we have an
Advocate with the Father, Jesus Christ the righteous." [My little
children.] Children, especially little children, when first
beginning to take the foot, are apt to stumble at every straw; so
are raw, young and unexperienced Christians: but what if they do?
Why though it must be far from them to take encouragement so to do
from Christ and his intercession, yet if by surprizal they do sin,
let them not be utterly discouraged: for we have an Advocate, he
stops whatever plea may be brought in against us by the Devil, or
the law, and answers all by his satisfaction: he gets out fresh
pardons for new sins. And this Advocate is with [the Father:] he
does not say with his Father, though that had been a singular
support in itself, nor yet with our Father, which is a sweet
encouragement singly considered, but with [the Father] which takes
in both, to make the encouragement full. Remember, you that are cast
down, under the sense of sin, that Jesus, your friend, in the court
above, "is able to save to the uttermost." Which is, as one calls
it, a reaching word, and extends itself so far, that thou canst not
look beyond it. "Let thy soul be set on the highest mount that any
creature was ever set on, and enlarged to take in view the most
spacious prospect both of sin and misery, and difficulties of being
saved, that ever yet any poor humble soul did cast within itself;
yea, join to these all the hindrances and objections that the heart
of man can invent against itself and salvation: lift up thine eyes,
and look to the utmost thou canst see; and Christ, by his
intercession, is able to save thee beyond the horizon and utmost
compass of thy thoughts, even to the utmost."
    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, Cant. 3: 6. "Who is
this that cometh out of the wilderness like pillars of smoke,
perfumed with myrrh, and frankincense, with all powders of the
merchant?" The duties of Christians go up many times, as pillars or
clouds of smoke from them, more smoke than fire, prayers smoked and
sullied with their offensive corruptions; but, remember, Christ
perfumes them with myrrh, &c. He, by his intercession, gives them a
sweet perfume.
    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, Heb. 10: 19, 20, 21. "Having therefore,
brethren, boldness to enter into the holiest, by the blood of Jesus,
by a new and living way, which he has consecrated for us through the
vail, that is to say, his flesh; and having a High priest over the
house of God, let us draw near with a true heart, 'en pleroforia
pisteos', in full assurance of faith": or let us come unto God, as a
ship comes with full sail into the harbour. O what a direct and full
gale of encouragement does this intercession of Christ give to the
poor soul that lay a-ground, or was wind-bound before?
    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, Luke 22: 31, 32. "Simon, (saith Christ) Satan has
desired to have you, that he may sift you as wheat; but I have
prayed for thee, that thy faith fail not," q. d. Satan will fan
thee, not to get out thy chaff, but bolt out thy flour: his
temptations are levelled against thy faith; but fear not, my prayer
shall break his designs, and secure thy faith against all his
attempts upon it. Upon this powerful intercession of Christ, the
apostle builds his triumph against all that threatens to bring him,
or any of the saints, again into a state of condemnation. And see
how he drives on that triumph, from the resurrection, and session of
Christ at the Father's right hand; and especially from the work of
intercession, which he lives there to perform: Rom. 8: 34, 35. "Who
is he that condemneth. It is Christ that died; yea, rather that is
risen again, who is even at the right hand of God, who also maketh
intercession for us. Who shall separate us from the love of Christ?"
    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, 1 Thess. 3: 10. Well, if grace
be but yet in its weak beginnings, and infancy in thy soul, this may
encourage, that by reason of Christ's intercession, it shall live,
grow, and expatiate itself in thy heart. He is not only the author,
but the finisher of it, Heb. 12: 2. He is ever begging new and fresh
mercies for you in heaven; and will never cease till all your wants
be supplied. He saves "eis to panteles", to the uttermost, i.e. as I
told you before, to the last, perfective, completing act of
salvation. So that this is a fountain of relief against all your
fears.
    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 Hosea 13: 5, 6 "I did know thee in the
wilderness, in the land of great drought: but when they came into
Canaan, according to their pastures, so were they filled: they were
filled, and their heart was exalted; therefore have they forgotten
me." As if he had said, O my people, you and I were better
acquainted in the wilderness, when you were in a low condition, left
to my immediate care, living by daily faith. O then you gave me many
a sweet visit; but now you are filled, I hear no more of you. Good
had it been for same saints, if they had never known prosperity.
    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, Heb. 4: 14. "seeing then that we have a great
High-priest that is passed into the heavens, Jesus the son of God,
let us hold fast our profession." Here is encouragement to
perseverance on a double account. One is, that Jesus, our head, is
already in heaven; and if the head be above water, the body cannot
drown. The other is from the business he is there employed about,
which is his priesthood; he is passed into the heavens, as our great
High-priest, to intercede, and therefore we cannot miscarry.
    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, Heb. 4: 16. infers from Christ's intercession; "Let us
therefore come boldly unto the throne of grace, that we may obtain
mercy, and find grace to help in time of need."
    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.






Sermon 14. A Vindication of the Satisfaction of Christ, as the first
Effect or Fruit of his Priesthood.

Gal. 3: 13.

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", Mat. 20: 28. or ransom, but more emphatically
"antilutron", in 1 Tim. 2: 5, 6 which might be translated an
adequate or fully answerable ransom. And so his freeing us by this
price, is not only expressed by "egorasas toi Theoi hemas", "Thou
hast bought us to God by thy blood," Rev. 5: 9. but "exegorasen
hemas", he has fully, perfectly, bought us out.
    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, 2 Cor. 5: 21. "He was made sin for us who knew no sin;" that
is, our sin was imputed to our surety, and laid upon him for
satisfaction. And so this word "huper" [for] implies a substitution
of one, in the place and stead of another. Now the price being full,
and paid in lieu of our sins, and thereupon we fully redeemed or
delivered from the curse, it follows, as a fair and just deduction,
that,
    
    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, Isa. 52: 7. it may be fitly rendered,
(and the words will bear it without the least force) it was exacted,
and answered. But how, being either way translated, it establisheth
the satisfaction of Christ, may be seen in our learned Annotations
on that place. So Col. 1: 14. "In whom we have 'apolutrosin dia tou
haimatos', redemption through his blood, even the forgiveness of
sin." Here we have the benefit, viz. redemption interpreted by way
of opposition, "even the remission of sins;" and the matchless price
that was laid down to purchase it, the blood of Christ. So again,
Heb. 9: 12. "By his own blood he entered once into the holy place,
having obtained 'aionian lutrosin', eternal redemption for us." Here
is eternal redemption, the mercy purchased: his own blood, the price
that procured it.
    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," Acts 20: 18. If God redeem
with his own blood, he redeems as God-man, without any dispute.
    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," Gal. 4: 4. comes under the same obligation with us,
and that as a surety, for so he is called, Heb. 7: 22. Indeed his
obedience and sufferings could be exacted from him upon no other
account. It was not for any thing he had done that he became a
curse. It was prophesied of him, Dan. 9: 26. "The Messiah shall be
cut off, but not for himself;" and being dead, the scriptures
plainly assert it was for our sins, and upon our account: so 1 Cor.
15: 3. "Christ died for our sins, according to the scriptures."
    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, Heb. 10: 12. "He offered one
sacrifice 'huper hamartion', for sins." 1 Pet. 3: 18. "Christ once
suffered, 'peri' for sins." Rom. 4: 25. "He was delivered, 'dia',
for our offences." Mat. 20: 28. "He gave his life a ransom, 'anti',
for many." And there are that confidently affirm this last particle
is never used in any other sense in the whole book of God; as "an
eye for an eye, a tooth for a tooth," i.e. one in lieu of another.
Just as those whom the Greeks called "antipsuchoi", men that
exchanged their lives, or gave life for life, staking down their own
to deliver another's, as Philumene did for Aristides. And so the
poet Virgil speaks: Si fratrem Pollux alterna morte redemit.
    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, Rom. 5: 19. For
how could our sins be laid on him, but as he stood in our stead? or
his righteousness be imputed to us, but as he was our surety,
performing it in our place; so that to deny Christ's sufferings in
our stead, is to lose the corner-stone of our justification, and
overthrow the very pillar which supports our faith, comfort and
salvation. Indeed if this had not been, he would have been the
righteous Lord, but not the Lord our righteousness, as he is stiled,
Jer. 33: 16. So that it was but a vain distinction, to say it was
for our good, but not in our stead: for had he not been in our
stead, we could not have had the good of it.
    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 Phil. 2: 8. "He became obedient unto death,
even the death of the cross." Now obedience respects a command, and
each a command Christ received to die for us, as himself tells us,
John 10: 18. "I lay down my life of myself; I have power to lay it
down, and power to take it again: this commandment have I received
of my Father." So that it was an act of obedience with respect to
God, and yet a most free and spontaneous act with respect to
himself. And that he was moved to it out of pity and love to us,
himself assures us: Gal. 5: 2. "Christ loved us, and gave himself
for us an offering and a sacrifice to God." Upon this Paul sweetly
reflected, Gal. 2: 20. "Who loved me and gave himself for me." As
the external moving cause was our misery, so the internal was his
own love and pity for us.
    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, Matth. 20: 28. and 26: 28. Rom. 3: 24, 25 and elsewhere:
but his passive obedience is never mentioned exclusively, as the
sole cause, or matter of satisfaction. But in those places where it
is mentioned by itself, it is put for his whole obedience, both
active and passive, by an usual trope; and in other scriptures it is
ascribed to both, as Gal. 4: 4. he is said, "to be under the law, to
redeem them that were under the law." Now his being "made under the
law" to this end, cannot be restrained to his subjection to the
curse of the law only, but to the commands of it also. So Rom. 5:
19. "As by one man's disobedience, many were made sinners; so by the
obedience of one, shall many be made righteous." It were a manifest
injury to this text also, to restrain it to the passive obedience of
Christ only. To be short, this twofold obedience of Christ, stands
opposed to a twofold obligation that fallen man is under; the one to
do what God requires, the other to suffer what he has threatened for
disobedience. We owe him active obedience as his creatures, and
passive obedience as his prisoners. Suitably to his double
obligation, Christ comes under the commandment of the law, to fulfil
it actively, Matth. 3: 15. and under the malediction of the law, to
satisfy it passively. And whereas it is objected by some, if he
fulfilled the whole law for us by his active, what need then of his
passive obedience? We reply, great need; because both these make up
that one, entire, and complete obedience, by which God is satisfied,
and we justified. It is a good rule of Alsted, obedientia Christi
est una copulativa; the whole obedience of Christ, both active and
passive, make up one entire perfect obedience; and therefore there
is no reason why one particle, either of the one, or of the other,
should be excluded.
    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, Rom. 3: 25, 56. "Whom God has set forth to be a
propitiation, through faith in his blood, to declare his
righteousness for the remission of sins that are past, through the
forbearance of God; to declare, I say, at this time, his
righteousness, that God might be just, and the justifier of him that
believeth in Jesus." Mark the design and end of God in exacting
satisfaction from Christ, it was to declare his righteousness in the
remission of sin to believers; and lest we should lose the
emphatical word, he doubles it, to declare, I say, his
righteousness. Every one can see how his mercy is declared in
remission: but he would have us take notice, that his justification
of believers is an act of justice; and that God, as he is a just
God, cannot condemn the believer, since Christ has satisfied his
debts. This attribute seems to be the main bar against remission;
but now it is become the very ground and reason why God remits. O
how comfortable a text is this! Doth Satan or conscience set forth
thy sin in all its discouraging circumstances and aggravations? God
has set forth Christ to be a propitiation. Must justice be
manifested, satisfied and glorified? So it is in the death of
Christ, ten thousand times more than ever it could in thy damnation.
Thus you have a brief account of the satisfaction made by Jesus
Christ.
    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, Heb. 7: 22.
who came under the same obligations of the law with us, Gal. 4: 4.
and though he had no sin of his own, yet standing before God as our
Surety, the iniquities of us all were laid upon him, Isa. 53: 6. and
from him did the Lord, with great severity, exact satisfaction for
our sins, Rom. 8: 32. punish them upon his soul, Matth. 27: 46. and
upon his body, Acts 2: 23. and with this obedience of his Son, is
fully pleased and satisfied, Eph. 5: 2. and has in token thereof
raised him from the dead, and set him at his own right hand, 1 Tim.
3: 16. and for his righteousness-sake acquitted and discharged
believers, who shall never more come into condemnation, Rom. 8: 1,
34. All this is plain in scripture; and our faith in the
satisfaction of Christ, is not built on the wisdom of man, but the
everlasting sealed truth of God: yet such is the perverse nature of
man, and the pride of his heart, that whilst he should be humbly
adoring the grace of God, in providing such a Surety for us, he is
found accusing the justice, and diminishing the mercy of God, and
raising all the objections which Satan and his own heart can invent,
to overturn that blessed foundation upon which God has built up his
own honour, and his people's salvation.
    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, Luke 17: 10. and so can be no satisfaction for what he
is by nature, or has done against God as a sinner. Nor yet by
suffering; for we have offended an infinite God, and can never
satisfy him by our finite sufferings.
    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, John 14: 28. The blood of the man
Christ Jesus is the matter of the satisfaction, the Divine Nature
dignifies it, and makes it of infinite value. A certain family had
committed treason against the king, and are all under the
condemnation of the law for it' the king's son moved with pity and
love, resolves to satisfy the law, and yet save the family; in order
whereunto he marries a daughter of the family, whereby her blood
becomes royal blood, and worth the blood of the whole family whence
she sprang; this princess is by her husband executed in the room of
the rest. In this case the king satisfies not himself for the wrong,
but is satisfied by the death of another, equivalent in worth to the
blood of them all. This similitude answers not to all the
particulars, as indeed nothing in nature does, or can; but it only
shows what it was that satisfied God, and how it became so
satisfactory.
    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, 1 Cor. 3: 22. They are not death's by
way of punishment. The same may be said of all the afflictions with
which God, for gracious ends, now exercises his reconciled ones.
Thus much may suffice to establish this great truth.
    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," 1 Pet. 1: 18, 19. Only the blood of God is found
an equivalent price for the redemption of souls. Gold and silver may
redeem from Turkish, but not from hellish bondage. The whole
creation sold to the utmost worth of it, is not a value for the
redemption of one soul. Souls are very dear; he that paid for them
found them so: yet how cheaply do sinners sell their souls, as if
they were but low priced commodities! but you that sell your souls
cheap, will buy repentance dear.
    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: Rom. 5: 8.
"While we were yet sinners, Christ died for us." "O would to God
(said a holy one) I could cause paper and ink to speak the worth and
excellency, the high and loud praises of our brother ransomer! O the
ransomer needs not my report; but O if he would take it, and make
use of it! I should be happy if I had an errand to this world but
for some few years, to spread proclamations, and out-cries, and
love-letters of the highness [the highness evermore] of the
ransomer, whose clothes were wet, and dyed in blood; howbeit, that
after that, my soul and body should go back to their mother
nothing."
    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, 1
John 1: 9. What an argument is here for a poor believer to plead
with God! Lord, if thou save me by Jesus Christ, thy justice will be
fully satisfied at one full payment; but if thou damn me, and
require satisfaction at my hands, thou canst never receive it: I
shall make but a dribbling payment, though I lie in hell to
eternity, and shall still be infinitely behind with thee. Is it not
more for thy glory to receive it from Christ's hand, than to require
it at mine? One drop of his blood is more worth than all my polluted
blood. O how satisfying a thing is this to the conscience of a poor
sinner that is objecting the multitude, aggravations, and amazing
circumstances, of his sins, against the possibility of their being
pardoned! Can such a sinner as I be forgiven? Yes, if thou believest
in Jesus, thou mayest; for so God will lose nothing in pardoning the
greatest transgressors: "Let Israel hope in the Lord; for with the
Lord there is mercy, and with him is plenteous redemption," Psal.
130: 7. i.e. a large stock of merit lying by him in the blood of
Christ, to pay him for all that you have done against him.
    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, Isa. 1. 11. "Behold, all ye
that kindle a fire, that compass yourselves about with sparks; walk
in the light of your fire, and in the sparks that you have kindled:
This shall ye have of mine hand, ye shall lie down in sorrow." By
fire, and the light of it, some understand the sparkling pleasures
of this life, and the sensitive joys of the creatures: but generally
it is taken for our own natural righteousness, and all acts of
duties, in order to our justification by them before God. And so it
stands opposed to that faith of recumbence spoken of in the verse
before. By their compassing themselves about with these sparks,
understand their dependence on these their duties, and glorying in
them. But see the fatal issue, Ye shall lie down in sorrow, that
shall be your recompence from the hand of the Lord that is all the
thanks and reward you must expect from him, for slighting Christ's,
and preferring your own righteousness before his. Reader, be
convinced, that one act of faith in the Lord Jesus pleases God more
than all the obedience, repentance, and strivings to obey the law,
through thy whole life, can do. And thus you have the first special
fruits of Christ's priesthood, in the full satisfaction of God, for
all the sins of believers.






Sermon 15. Of the blessed Inheritance purchased by the Oblation of
Christ, being the second Effect or Fruit of his Priesthood.

Gal. 4: 4, 5.

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 Rom. 8: 23, and in this scripture now before us. We lost our
inheritance by the fall of Adam; we receive it, as the text speaks,
by the death of Christ, which restores it again to us by a new and
better title. The doctrine hence, is this,
    
    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," Heb.
9: 15.
    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 Rom. 5: 15. "But not as the offence, so also is
the free gift: for if through the offence of one many be dead,
'pollo mallon', much more the grace of God, and the gift of grace,
which is by one man, Jesus Christ, 'eperisseuse'" has abounded or
flowed abundantly unto many." So ver. 17. "For if by one man's
offence, death reigned by one, 'pollo mallon', much more they which
receive 'ten perisseian', the overflowing, or abundance of grace,
and of the gift of righteousness, shall reign in life by one, Jesus
Christ." In both which places Christ and Adam are compared as the
two roots or common heads of mankind, both agreeing in this property
of communicating their conditions to those that are theirs; yet
there is a great deal of difference betwixt them! for in Christ the
power is all divine, and therefore infinitely more active and
effectual: He communicates abundantly more to his, than they lost in
Adam; so that his blood is not only sufficient to redeem all those
that are actually redeemed by it, but even the whole world also. And
were there so many worlds of men as there are men in the world, it
would be sufficient for them also; and yet still there would be an
over plus of value: for all those worlds of men would rise but to a
finite bulk; but this blood is infinite in its worth and dignity.
Since then there is not a whole world, no not half, but the far less
part redeemed by the blood of Christ, which was sufficient for so
many; great must be the surplusage and redundancy of merit? Here our
divines rightly distinguish betwixt the substance and accidents of
Christ's death and obedience. Consider Christ's suffering, as to the
substance of it, it was no more than what the law required; for,
neither the justice, nor love of the Father would permit that Christ
should suffer more than what was necessary for him to bear, as our
Surety; but, as to the circumstances, the person of the sufferer,
the cause and efficacy of his sufferings, &c. it was much more than
sufficient: a superlegale meritum, a merit above and beyond what the
law required; for, though the law required the death of the sinner,
who is but a poor contemptible creature, it did not require that
one, perfectly innocent, should die, it did not require that God
should shed his blood: it did not require blood of such value and
worth as this was. I say, none of this the law required, though God
was pleased, for the advancement and manifestation of his justice
and mercy in the highest, to admit, and order this, by way of
commutation, admitting him to be our 'antipsuchos', or ransomer, by
dying for us. And, in(teed, it was a most gracious relaxation of the
law, that admitted of such a commutation as this; for hereby it
comes to pass, that justice is fully satisfied, and yet we live and
are saved; which, before, was a thing that could not be imagined.
Yea, now we are not only redeemed from wrath, by the adequate
compensation made for our sins by Christ's blood and sufferings,
substantially considered; but entitled to a most glorious
inheritance, purchased by his blood, considered as the blood or an
innocent, as the blood of God, and therefore as most excellent and
efficacious blood, above what the law demanded. And this is the
meaning of Athanasius, when he saith, "That Christ recompensed, or
made amends for small things with great:" he means not, that sin,
considered absolutely, and in itself, is small, O no, but compared
with Christ's blood, and the infinite excellency and worth of it, it
is so. And Chrysostom, to the same purpose, "Christ paid much more
(saith he) than he owed and so much more, as the immense ocean is
more than a small drop." So that it was rightly determined by holy
Anselm: "No man (saith he) can pay to God what he owes him; Christ
only paid more than he owed him." By this you see, how rich a
treasure lies in Christ, to bestow in a purchase for us, above what
he paid to redeem us; even as much as his soul and body were more
worth than ours, for whom it was sacrificed; which is so great a
sum, that all the angels in heaven, and men on earth, can never
compute and sum up, so as to show us the total of it. And this was
that inexhaustible treasure that Christ expended, to procure and
purchase the fairest inheritance for believers. Having seen the
treasure that purchased, let us next enquire into the inheritance
purchased by it.
    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; 1 Cor. 3: 22. "All is
yours, ye are Christ's, and Christ is God's." Rev. 21: 7. "He that
overcomes shall inherit all things". And yet I do not think, or say,
that Dominium fundatur in gratia, that temporal dominion is founded
in grace: no, that is at the cast and disposal of Providence. But
Christ, by his death, has restored a right to all things to his
people.
    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. 1 Tim. 6: 7. "He hath given us all
things richly to enjoy". Not that they have the possession, but the
comfort and benefit of all things: others have the sting, gall,
wormwood, baits and snares of the creature; saints only have the
blessing and comfort of it. So that this little that a righteous man
has, is (in this among other respects) better than the treasures of
many wicked: which is the true key to open that dark saying of the
apostle, 2 Cor. 6: 10. "As having nothing, and yet possessing all
things." They only possess, others are possessed by the world. The
saints utuntur mundi, et fruuntur Deo, "use the world, and enjoy
God" in the use of it. Others are deceived, defiled, and destroyed
by the world; but these are refreshed and furthered by it.
    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: Rom. 3: 24. "Being justified
freely by his grace, through the redemption that is in Christ."
Sanctification is also purchased for them; yea, both initial and
progressive sanctification: for of "God, he is made unto us, not
only wisdom and righteousness, but sanctification also," 1 Cor. 1:
30. These two, viz. our justification and sanctification, are two of
the most rich and shining robes in the wardrobe of free grace. How
glorious and lovely do they render the soul that wears them! These
are like the bracelets, and jewels Isaac sent to Rebecca. Adoption
into the family of God is purchased for us by his blood; "For ye are
all the children of God by faith in Jesus Christ," Gal. 3: 26.
Christ, as he is the Son, is haeres natus,, "the heir by nature;" as
he is Mediator, he is haeres constitutus, "the heir by appointment,"
appointed heir of all things, as it is, Heb. 1: 2. By the Sonship of
Christ, we being united to him by faith, become sons; and if sons,
then heirs. "O what manner of love is this, that we should be called
the sons of God", 1 John 3: 1. That a poor beggar should be made an
heir, yea, an heir of God, and joint heir with Christ! Yea, that
very faith, which is the bond of union, and consequently, the ground
of all our communion with Christ, is the purchase of his blood also:
2 Pet. 1: 1. "To them that have "obtained like precious faith with
us, through the righteousness of God and our Saviour Jesus Christ."
This most precious grace is the dear purchase of our Lord Jesus
Christ; yea, all that peace, joy, and spiritual comfort, which are
sweet fruits of faith, are with it purchased for us by this blood.
    So speaks the apostle in Rom. 5: 1, 2, 3. "Being justified by
faith, we have peace with God, through our Lord Jesus Christ," &c.
Moreover the Spirit himself, who is the author, fountain, and spring
of all graces and comforts, is procured for us by his death and
resurrection: Gal. 3: 13, 14. "Christ has redeemed us from the curse
of the law, being made a curse for us; for it is written, cursed is
every one that hangeth on a tree: that the blessing of Abraham might
come upon the Gentiles through Jesus Christ, that we might receive
the promise of the Spirit through faith." That Spirit that first
sanctified, and since has so often sealed, comforted, directed,
resolved, guided, and quickened your souls, had not come to perform
any of these blessed offices upon your hearts, if Christ had not
died.
    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," 1
Pet. 1: 3, 4. Not only present mercies are purchased for us, but
things to come also, as it is, 1 Cor. 3: 22. Man is a prudent and
prospecting creature, and is not satisfied that it is well with him
for the present, unless he have some assurance it shall be well with
him for time to come. His mind is taken up about what shall be
hereafter; and from the good or evil things to come, he raiseth up
to himself vast hopes or fears.
    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, Psal. 73: 25. "Whom
have I in heaven but thee?" If it could be supposed (saith one) that
God should withdraw from the saints in heaven, and say, Take heaven,
and divide it among you; but as for me, I will withdraw from you;
the saints would fall a weeping in heaven, and say, Lord, take
heaven, and give it to whom thou wilt; it is no heaven to us, except
thou be there: Heaven would be very Bochim to the saints without
God. In this, our glory in heaven consists, to be ever with the
Lord, 1 Thess. 4: 17. God himself is the chief part of a saint's
inheritance; in which sense, as some will understand, Rom. 8: 1.
they are called heirs of God.
    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,
Phil. 3: 21. and be made a spiritual body, 1 Cor. 15: 44. For
agility, like the chariots of Aminadab; for beauty, as the top of
Lebanon; for incorruptibility, as if they were pure spirits.
    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, Psal. 17: 15. "When I awake I shall be satisfied with thy
likeness." This sight of God, in glory, called the beatifical
vision, must needs yield ineffable satisfaction to the beholding
soul, inasmuch as it will be an intuitive vision. The intellectual
or mental eye shall see God, 1 John 3: 2. The corporeal glorified
eye shall see Christ, Job 19: 26, 27. What a ravishing vision will
this be! and how much will it exceed all reports and apprehensions
we had here of it! Surely one half was not told us. It will be a
transformative vision, it will change the beholder into its own
image and likeness. "We shall be like him, for we shall see him as
he is," 1 John 3: 2. As iron put into the fire, becomes all fiery;
so the soul, by conversing with God, is changed into his very
similitude. It will be an appropriative vision; "Whom I shall see
for myself," Job 19: 26, 27. In heaven interest is clear and
undoubted, fear is cast out: no need of marks and signs there; for
what a man sees and enjoys, how can he doubt of? It will be a
ravishing vision; these we have by faith are so, how much more those
in glory? How was Paul transported, when he was in a visional way
wrapt up into the third heaven, and heard the unutterable things,
though he was not admitted into the blessed society, but was with
them, as the angels are in our assemblies, a stander by, a
looker-on. If a spark do so inflame, what is it to lie down like a
Phoenix in her bed of spices! Like a Salamander to live and move in
the fire of love! It will also be an eternal vision; vacabimus et
videbimus, (as Augustinus said) we shall then be at leisure for this
employment, and have no diversions from it for ever. No evening is
mentioned to the seventh day's sabbath; no night in the new
Jerusalem. And therefore,
    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," Col. 1: 12. "All
is yours, for ye are Christ's," that is the tenure, 1 Cor. 3: 23. So
Rom. 8: 30. "Whom he did predestinate, them he also called; and whom
he called, them he also justified; and whom he justified, them he
also glorified." Only those that are sons, are heirs, Rom. 8: 17.
The unrighteous shall not inherit, 1 Cor. 6: 9. "It is the Father's
good pleasure, to give the kingdom to the little flock," Luke 12:
32.
    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, Phil. 1: 23 "Which to chose I know not." Many of them
that are now in fruition of their inheritance above, had vitam in
patientia, mortem in desiderio, "Life in patience, and death in
desire," while they tabernacled with us. "O (cried one) what would I
give to have a bed made to my wearied soul in Christ's bosom? " - I
cannot tell you what sweet pain and delightful torments are in his
love; I often challenge time for holding us asunder; I profess to
you, I have no rest till I be over head and ears in love's ocean. If
Christ's love (that fountain of delights) were laid open to me as I
would wish, O how overcome would this my soul be! I half call his
absence cruel; and the mask and vail on his face a cruel covering,
that hideth such a fair, fair face from a sick soul. I dare not
challenge himself, but his absence is a mountain of iron upon my
heavy heart. O when shall we meet! How long is the dawning of the
marriage-day! O sweet Lord Jesus, take wide steps! O my Lord, come
over mountains at one stride! O my beloved, flee like a roe, or
young hart upon the mountains of separation! O if he would fold the
heavens together like an old cloak, and shovel time and days out of
the way, and make really in haste the Lamb's wife for her husband!
Since he looked upon me, my heart is not mine own."
    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, 2 Thess. 3: 5. expresses, "The Lord
direct your hearts into the love of God and patient waiting for
Christ." Love inflames with desire, patience allays that fervour. So
that fervent desires (as one happily expresses it) are allayed with
meek submission; mighty love with strong patience. And had not God
twisted together these two principles in the Christian's
constitution, he had framed a creature to be a torment to itself, to
live upon a very rack.
    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, John 14: 6. "No man cometh to the Father but by me." Gal. 3:
14. "The blessing of Abraham comes upon the Gentiles through faith."
Scripture asserts the impossibility of being or doing, any thing
that is truly evangelically good, out of Christ, John 15: 5.
"Without me ye can do nothing." And Heb. 11: 6. "Without faith it is
impossible to please God."
    Scripture every where connects and chains salvation with
vocation, Rom. 8: 30. and vocation with the gospel, Rom. 10: 14. To
those that plead for the salvation of Heathens, and profane
Christians. we may apply that tart rebuke of Bernard, that while
some labour to make Plato a Christian, he feared they therein did
prove themselves to be Heathens.
    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," 2 Pet. 1: 10. "Work out your own
salvation with fear and trembling; for it is God that worketh in you
both to will and to do of his own good pleasure," Phil. 2: 12.
Remember it is salvation you work for, and that is no trifle.
Remember, it is your own salvation, and not another's. It is for thy
own poor soul that thou art striving; and what hast thou more?
    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.





Sermon 16. Of the Kingly Office of Christ, as it is executed
spiritually upon the Souls of the Redeemed.

2 Cor. 10: 5.

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, Col. 1: 13.
    This kingdom of Christ, which is our present subject, is the
internal spiritual kingdom, which is said to be within the saints,
Luke 17: 20, 21. "The kingdom of God is within you." Christ sits as
an enthroned king in the hearts, consciences, and affections of his
willing people, Psal. 110: 3. And his kingdom consists in
"righteousness, peace, and joy in the Holy Ghost," Rom. 14: 17. and
it is properly monarchical, as appears in the margin.
    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, Luke
11: 20, 21, 22. Christ must fight his way into the soul, though he
have a right to enter, as into his dearly purchased possession. And
so he does; for when the time of recovering them is come, he sends
forth his armies to subdue them; as it is Psal. 110: 3. "Thy people
shall be willing in the day of thy power." The Hebrew may as fitly
be rendered, and so is by some, "in the day of thine armies;" when
the Lord Jesus sent forth his armies of prophets, apostles,
evangelists, pastors, teachers, under the conduct of his Spirit,
armed with that two edged sword, the word of God, which is sharp and
powerful, Heb. 4: 12. But that is not all: he causes armies of
convictions, and spiritual troubles, to begird and straiten them on
every side, so that they know not what to do. These convictions,
like a shower of arrows, strike, point blank, into their
consciences; Acts 2: 37. "When they heard this, they were pricked to
the heart, and said, Men and brethren, what shall we do?" Christ's
arrows are sharp in the hearts of his enemies, whereby the people
fall under him, Psal. 45: 5, 6. By these convictions he batters down
all their loose vain hopes, and levels them with the earth.
    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, Gal. 3: 23. and reduced now to
the greatest strait and loss imaginable; and now the merciful King,
whose only design is to conquer the heart, hangs forth the white
flag of mercy before the soul, giving it hopes it shall be spared,
pitied, and pardoned, though so long in rebellion against him, if
yet it will yield itself to Christ. Many staggering, hesitations,
irresolutions, doubts, fears, scruples, half-resolves, reasonings
for and against, there are at the council table of man's own heart,
at this time. Sometimes there is no hope; Christ will slay me, if I
go forth to him, and then it trembles. But then, who ever found him
so that tried him? Other souls have yielded, and found mercy beyond
all their expectations. O but I have been a desperate enemy against
him. Admit it, yet thou hast the word of a King for it; "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 him", Isa. 55: 7.
    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 Heb. 8: 25. "Wherefore he is able to save to
the uttermost, all that come unto God by him;" and, John 6: 37. "He
that cometh to me, I will in nowise cast out;" and in Matt. 11: 28.
"Come unto me all ye that labour, and are heavy laden and I will
give you rest." It is, at last, resolved to open to Christ; and
saith, "Stand open ye everlasting gates, and be ye opened ye
everlasting doors, and the King of glory shall come in." Now, the
will spontaneously opens to Christ: that royal fort submits and
yields; all the affections open to him. The will brings Christ the
keys of all the rooms in the soul. Concerning the triumphant
entrance of Christ into the soul, we may say, as the Psalmist
rhetorically speaks concerning the triumphant entrance of Israel
into Canaan, Psal. 114: 5, 6. "The mountains skipped like rams, and
the little hills like lambs; what aileth thee, O thou sea, that thou
fleddest? Thou Jordan, that thou wast driven back?" So here, in a
like rhetorical triumph, we may say, the mountains and hills skipped
like rams, and the fixed and obstinate will, starts from its own
basis and centre; the rocky heart rends in twain. A poor soul comes
into the word, full of ignorance, pride, self-love, desperate
hardness, and fixed resolutions to go on in its way: and, by an
hour's discourse, the tide turns, Jordan is driven back. What aileth
thee, thou stout will, that thou surrenderest to Christ! thou hard
heart, that thou relents, and the waters gush out? And thus the soul
is won to Christ; he writes down his terms, and the soul willingly
subscribes them. Thus it comes in to Christ by free and hearty
submission, desiring nothing more than to come under the government
of Christ, for the time to come.
    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," Tit. 3: 3. Whatever the flesh craved,
and the sensual appetite whined after, it must have, cost what it
would; if damnation were the price of it, it would have it, provided
it should not be present pay. Now, it must not be any longer "anomos
Theoi, all' ennomos toi Christoi", without law to God; but under law
to Christ. Those are the articles of peace which the seal willingly
subscribes in the day of its admission to mercy, Mat. 11: 29. "Take
my yoke upon you, and learn of me." This "Law of the spirit of life
which is in Christ Jesus makes them free from the law of sin and
death," Rom. 8: 2. Here is much strictness, but no bondage; for the
law is not only written in Christ's statute-book, the bible, but
copied out by his spirit upon the hearts of his subjects, in
correspondent principles; which makes obedience a pleasure, and
self-denial easy. Christ's yoke is lined with love, so that it never
galls the necks of his people: 1 John 5: 3. "His commandments are
not grievous." The soul that comes under Christ's government, must
receive law from Christ; and under law every thought of the heart
must come.
    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," Heb. 12: 6, 7.
These chastisements of Christ are either by the rod of providence
upon their bodies, and outward comforts, or upon their spirits and
inward comforts. Sometimes his rebukes are smart upon the outward
man, 1 Cor. 11: 30. "for this cause, many among you are weakly and
sick, and many sleep." They had not that due regard to his body that
became them, and he will make their bodies to smart for it. And he
had rather their flesh should smart, than their souls should perish.
Sometimes he spares their outward, and afflicts their inner man,
which is a much smarter rod. He withdraws peace, and takes away joy
from the spirits of his people. The hidings of his face are sore
rebukes. however, all is for emendation, not for destruction. And it
is not the least privilege of Christ's subjects to have a seasonable
and sanctified rod to reduce them from the ways of sin: Psal. 23: 3.
"Thy rod and thy staff, they comfort me." Others are suffered to go
on stubbornly in the way of their own hearts; Christ will not spend
a rod upon them for their good, will not call them to account for
any of their transgressions, but will reckon with them for all
together in hell.
    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," Psal. 73: 2. Then does the Lord
prevent sin, by removing the occasion providentially, or by helping
them to resist the temptation, graciously assisting their spirits in
the trial, so that no temptation shall befall them, but a way of
escape shall be opened, that they may be able to bear it, 1 Cor. 10:
13. And thus his people have frequent occasions to bless his name
for his preventing goodness, when they are almost in the midst of
all evil. And this I take to be the meaning of Gal. 5: 16. "This, I
say then, walk in the Spirit, and ye shall not fulfil the lusts of
the flesh;" tempted by them, you may be, but fulfil them ye shall
not; my spirit shall cause the temptation to die, and wither away in
the womb, in the embryo of it, so that it shall not come to a full
birth.
    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. John 17: 12. "All that thou
hast given me I have kept, and none of them is lost, but the son of
perdition." They are "kept by the mighty power of God, through faith
unto salvation," 1 Pet. 1: 5. Kept, as in a garrison, according to
the importance of that word. None more solicited, none more safe
than the people of God. They are "preserved in Christ Jesus," Jude
1. It is not their own grace that secures them, but Christ's care,
and continual watchfulness. "Our own graces left to themselves would
quickly prove but weights, sinking us to our own ruin," as one
speaks. This is his covenant with them, Jer. 32: 4. "I will put my
fear in their hearts, that they shall not depart from me." Thus, as
a king he preserves them.
    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," Psal. 119: 56. They are engaged to take this
encouragement with them to every duty, that he whom they seek "is a
bountiful rewarder of inch as diligently seek him", Heb. 11: 6. O
what a good master do the saints serve! Hear how a king expostulates
with his subjects, Jer. 2: 31. "Have I been a barren wilderness, or
a land of darkness to you?" q. d. Have I been such a hard master to
you? Have you any reason to complain of my service? To whomsoever I
have been strait-handed, surely I have not been so to you. You have
not found the ways or wages of sin like mine.
    6. He pacifies all inward troubles, and commands peace when
their spirits are tumultuous. This "peace of God rules in their
hearts" Col. 3: 15. it does "brabeuein" act the part of an umpire,
in appeasing strife within. When the tumultuous affections are up,
and in a hurry; when anger, hatred, and revenge begin to rise in the
soul, this hushes and stills all. "I will hearken (saith the church)
what God the Lord will speak, for he will speak peace to his people,
and to his saints," Psal. 75: 8. He that saith to the raging sea, be
still, and it obeys him; he can only pacify the disquieted spirit.
They say of frogs, that if they be croaking never so much in the
night, bring but a light among them, and they are all quiet: such a
light is the peace of God among our disordered affections. These are
Christ's regal acts. And he puts them forth upon the souls of his
people, powerfully, sweetly, suitably.
    (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," 1 Cor. 4: 20. And those whom his
Spirit leads, go bound in the spirit, to the fulfilling and
discharge of their duties, Acts 20:22. And yet,
    (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, Rev. 19: 7. "a bruised reed he shall not break, and smoking
flax he shall not quench," Isa. 42: 2, 3. "I beseech you by the
meekness and gentleness of Christ," saith the apostle, 2 Cor. 10: 1.
For he delighteth in free, not in forced obedience. He rules
Children, not slaves; and so his kingly power is mixed with fatherly
love. His yoke is not made of iron, but gold.
    (3.) He rules them suitably to their natures in a rational way;
Hos. 11: 4. "I drew them with the cords of man, with bands of love;"
i.e. in a way proper to convince their reason, and work upon their
ingenuity. And thus his eternal kingdom is administered by his
Spirit, who is his prorex, or vicegerent in our hearts.
    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," John 8: 36. I say not, they are
free from the law as a rule of life; such a freedom were no
privilege to them at all: but free from the rigorous exactions, and
terrible maledictions of it; to hear our liberty proclaimed from
this bondage, is the joyful sound indeed, the most blessed voice
that ever our ears heard. And this all that are in Christ shall
hear, "If we be led by the Spirit, we are not under the law," Gal.
5: 18. "Blessed are the people that hear this joyful sound," Psal.
89: 15.
    2. Another privilege of Christ's subjects, is, freedom from the
dominion of sin. Rom. 6: 14. "Sin shall not reign over them; for
they are not under the law, but under grace." One heaven cannot bear
two suns; nor one soul two kings: when Christ takes the throne, sin
quits it. It is true, the being of sin is there still; its defiling
and troubling power remains still; but its dominion is abolished. O
joyful tidings! O welcome day!
    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," Mic. 5: 5. Kings owe
protection to their subjects: none so able, so faithful in that work
as Christ; all "thou gavest me, I have kept, and none is lost," John
17: 12.
    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;" Mat. 21: 5. Mat. 11: 29. "Take my yoke, and learn of me,
for I am meek and lowly." The meek Moses could not bear the
provocations of the people, Numb. 11: 12. but Christ bears them all:
"He carries the lambs in his arms, and gently leads them that be
with young," Isa. 42: 11. He is one that can have compassion upon
the ignorant, and them that are out of the way.
    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," Rom. 14: 17. And
till souls come under his sceptre, they shall never find peace:
"Come unto me, ye that are weary, I will give you rest." Yet do not
mistake, I say not, they have all actual peace, at all times: no,
they often break that peace by sin; but they have the root of peace,
the ground work and cause of peace. If they have not peace, yet they
have that which is convertible into peace at any time. They also are
in a state of peace, Rom. 5: 11. "Being justified by faith, we have
peace with God." This is a feast every day, a mercy which they only
can duly value, that are in the depths of trouble for sin.
    6. And lastly, everlasting salvation is the privilege of all
over whom Christ reigns. Prince and Saviour are joined together,
Acts 5: 31. He that can say, "thou shalt guide me with thy
counsels," may add what follows, "and afterwards bring me to glory,"
Psal. 73: 24. Indeed, the kingdom of grace does but breed up
children for the kingdom of glory. And to speak as the thing is, it
is the kingdom of heaven here begun. The difference betwixt them is
not specifical, but only gradual: and therefore this, as well as
that, bears the name of the kingdom of heaven. The king is the same,
and the subjects the same. The subjects of this are shortly to be
translated to that kingdom. Thus I have named, and indeed but named,
some few of those inestimable privileges of Christ's subjects. We
next apply it.
    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," Isa. 11: 10.
    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,
John 6: 37. Come, poor sinner, come, the Lord Jesus is a merciful
King, and never did, nor will hang up that poor penitent, that puts
the rope about his own neck, and submits to mercy.
    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," Rom. 6: 16. It is but a mockery to
give Christ the empty titles of Lord and King, whilst ye give your
real service to sin and Satan. What is this but like the Jews, to
bow the knee to him, and say, Hail master, and crucify him? "Then
are ye his disciples, if ye do whatsoever he commands you," John 15:
14. He that is Christ's servant in jest, shall be damned in earnest.
Christ does not compliment with you; his pardons, promises, and
salvation are real; O let your obedience be so too! Let it be
sincere and universal obedience; this will evidence your unfeigned
subjection to Christ. Do not dare to enterprise any thing, till you
know Christ's pleasure and will, Rom. 12: 2. Enquire of Christ, as
David did of the Lord, 1 Sam. 23: 9, 10. 11. Lord, may I do this or
that? or shall I forbear? I beseech thee tell thy servant.
    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," 1 Cor. 4: 20. It is not meat
and drink, (i. e. dry disputes about meats and drinks) "but
righteousness and peace, and joy in the Holy Ghost; for he that in
these things serves Christ, is acceptable to God, and approved of
men," Rom. 14: 17, 18. O I am afraid when the great host of
professors shall be tried by these rules, they will shrink up into a
little handful, as Gideon's host did.
    3. Have ye the special saving knowledge of Christ? All his
subjects are translated out of the kingdom of darkness, Col 1: 13.
The devil, that ruleth over you in the days of your ignorance, is
called the ruler of the darkness of this world; his subjects are all
blind, else he could never rule them. As soon as their eyes are
opened, they run out of his kingdom, and there is no retaining them
in subjection to him any longer. O enquire then whether you are
brought out of darkness into this marvellous light! do you see your
condition, how sad, miserable, wretched it is by nature? do you see
your remedy, as it lies only in Christ, and his precious blood? Do
you see the true way of obtaining interest in that blood by faith?
does this knowledge run into practice, and put you upon lamenting
heartily your misery by sin? thirsting vehemently after Christ and
his righteousness? striving continually for a heart to believe and
close with Christ? This will evidence you indeed to be translated
out of the kingdom of darkness into the kingdom of Christ.
    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, Acts 4: 23. "They
went to their own company." I know the subjects of both kingdoms are
here mingled, and we cannot avoid the company of sinners except we
go out of the world, 1 Cor. 5: 10. but yet all your delights should
be in the saints and in the excellent of the earth, Psal. 16: 3.
    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," Psal.
45: 6. If ye oppress, go beyond, and cheat your brethren, and yet
call yourselves Christ's subjects, what greater reproach can you
study to cast upon him? What is Christ the King of cheats? Does he
patronise such things as these? No, no, pull off your vizards, and
fall into your own places; you belong to another prince, and not to
Christ.
    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, Matth. 11: 29. Yea, and
"if any man say that he is Christ's, let him walk even as Christ
walked," 1 John 2: 6. Your King is meek and patient, Isa. 53: 7. as
a lamb for meekness: shall his subjects be lions for fierceness?
Your King was humble and lowly; Matth. 21: 5. "Behold thy King
cometh meek and lowly." Will you be proud and lofty? Does this
become the kingdom of Christ? Your King was a self-denying King; he
could deny his outward comforts, ease, honour, life, to serve his
Father's design, and accomplish your salvation, 2 Cor. 8: 9. Phil.
2: 1, 2, 3, 4, 5, 6, 7, 8. shall his servants be self-ended, and
self-seeking persons, that will expose his honour, and hazard their
own souls for the trifles of time? God forbid. Your king was
painful, laborious, and diligent in fulfilling his work, John 9: 3.
Let not his servants be lazy and slothful. O imitate your King,
follow the pattern of your King: this will give you comfort now, and
boldness in the day of judgement, if as he was, so ye are in this
world, 1 John 4: 17.





Sermon 17. Of the Kingly Office of Christ, as it is providentially
executed in the World, for the Redeemed.

Eph. 1: 22.

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, Psal. 22: 28. there is
a mediatory dispensed authority, which is proper to him as Mediator,
which he receives as the reward or fruit of his suffering, Phil. 2:
8.
    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," John 17: 2. all creatures, rational, and irrational animate,
and inanimate, angels, devils, men, winds, seas, all obey him.
    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.
    
    John 17: 2. "As thou hast given him power over all flesh, that
he should give eternal life to as many as thou hast given him."
Hence it comes to pass, that "all things work together for good to
them that love God, to them that are called according to his
purpose," Rom. 8: 28.
    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?
Amos 5: 9 and 1 Cor. 1: 27 and as often, the most apt and likely
means are rendered wholly ineffectual? Psal. 33: 16. In a word, if
Christ has no such providential influx, how are his people in all
ages preserved in the midst of so many millions of potent and
malicious enemies, amongst whom they live as sheep in the midst of
wolves? Luke 10: 3. How is it that the bush burns, and yet is not
consumed Exod. 3: 2.
    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," John 5: 17. "And in
him (that is, in Christ) all things consist," Col. 1: 17. It is a
considerable part of Christ's glory to have a whole world of
creatures owing their being and hourly conservation to him. The
parts of the world are not coupled and fastened together as the
parts of the house, whose beams are pinned and nailed to each other;
but rather as several rings of iron, which hang together by the
virtue of a loadstone. This goodly fabric was razed to the
foundation when sin entered, and had tumbled into everlasting
confusion, had not Christ stept in to shore up the reeling world.
For the sake of his redeemed that inhabits it, he does and will prop
it by his omnipotent power. And when he has gathered all his elect
out of it into the kingdom above, then will he set fire to the four
quarters of it, and it shall lie in ashes. Meanwhile, he is "given
for a covenant to the people, to establish the earth," Isa. 49: 8.
    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," Job 12: 16. Even those that fight against Christ and his
people, receive both power and permission from him. Say not, that it
is unbecoming the most Holy to permit such evils, which he could
prevent if he pleased. For as he permits no more than he will
overrule to his praise, so that very permission of his, is holy and
just. Christ's working is not confounded with the creature's. Pure
sun beams are not tainted by the noisome vapours of the dung hill on
which they shine. His holiness has no fellowship with their
iniquities; nor are their transgressions at all excused by his
permissions of them. "He is a rock, his work is perfect, but they
have corrupted themselves," Deut. 32: 4, 5. This holy permission is
but the withholding of those restraints from their lusts, and
denying those common assistances which he is no way bound to give
them. Acts 14: 16. "He suffered all nations to walk in their own
ways." And yet should he permit sinful creatures to act out all the
wickedness that is in their hearts, there would neither remain peace
nor order in the world. And therefore,
    3. He powerfully restrains creatures by the bridle of
providence, from the commission of those things, to which their
hearts are propense enough, Psal. 76: 10. "The remainder of wrath
thou wilt restrain," or gird up; letting forth just so much as shall
serve his holy ends, and no more. And truly this is one of the
glorious mysteries of Providence, which amazes the serious and
considerate soul; to see the spirit of a creature fully set to do
mischief; power enough, as one would think, in his hand to do it,
and a door of opportunity standing open for it; and yet the effect
strangely hindered. The strong propensions of the will are inwardly
checked, as in the case of Laban, Gen. 31: 24. or a diversion, and
rub is strangely cast in their way; as in the case of Sennacherib, 2
Kings 19: 7, 8. so that their hands cannot perform their
enterprises. Julia had two great designs before him, one was to
conquer the Persian, the other to root out the Galileans, as he, by
way of contempt, called the Christians: but he will begin with the
Persian first, and then make a sacrifice of all the Christians to
his idols. He does so, and perishes in the first attempt. O the
wisdom of Providence!
    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. Rev. 2: 10. "Fear none at these things that ye
shall suffer; behold, the devil shall cast some of you into prison,
and ye shall have tribulation ten days." They would have cast them
into their graves, but it shall only be into prisons: They would
have stretched out their hands, upon them all; no, but only some of
them shall be exposed: They would have kept them there perpetually;
no, it must be but for ten days, Ezek. 22: 6. "Behold, the princes
of Israel were in thee, every one to their power to shed blood."
They went as far as they had power to go, not as far as they had
will to go. Four hundred and thirty years were determined upon the
people of God in Egypt; and then, even in that very night, God
brought them forth; for then "the time of the promise was come,"
Acts 7: 17.
    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," Isa. 31: 5; i. e. as they fly
swiftly towards their nests, crying when their young are in danger,
so will the Lord preserve his. They are "preserved in Christ Jesus",
Jude 1, as Noah and his family were in the ark. Hear how a Worthy of
our own expresses himself on this point.
    "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, Psal. 57: 4. My soul
is among lions, and I lie even among them that are set on fire, even
the sons of men, whose teeth are spears, and their tongue a sharp
sword? And how is the deliverance of men contrived from such
persons? Psal. 8: 6. God breaks their teeth in their mouths, even
the great teeth at the young lions. He keeps this fire from burning,
- some he cuts off and destroys: some he cuts short in their power:
some he deprives of the instruments whereby alone they can work:
some he prevents in their desired opportunities, or diverts by other
objects for their lust; and oftentimes causeth them to spend them
among themselves, one upon another. We may say, therefore, with the
Psalmist, Psal. 104: 24. O Lord, how manifold are thy works! in
wisdom hast thou made then all; the earth is full of thy riches."
    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, Psal. 110: 2.
    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, Matth. 19: 29. This active, vigilant Providence
has its eye upon all the wants, straits, and troubles of the
creatures: but especially upon such as religion brings us unto. What
huge volumes of experiences might the people of God write upon this
subject? and what a pleasant history would it be, to read the
strange, constant, wonderful, and unexpected acting of Providence,
for them that have left themselves to its care?
    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," Heb. 1: 14. Luther tells us, they have
two offices, superius canere, et inferius vigilare, "to sing above
and watch beneath." These do us many invisible offices of love. They
have dear and tender respects and love for the saints. To them, God,
as it were, puts forth his children to nurse, and they are tenderly
careful of them whilst they live, and bring them home in their arms
to their Father when they die. And as angels, so men are the
servants of Providence; yea, bad men as well as good. Cyrus, on that
account, is called God's servant: they fulfil his will, whilst they
are prosecuting their own lusts. "The earth shall help the woman,"
Rev. 12: 16. But good men delight to serve Providence; they and the
angels are fellow servants in one house, and to one master, Rev. 19:
10. Yea, there is not a creature in heaven, earth, or hell, but
Jesus Christ can providentially use it and serve his ends, and
promote his designs by it. But whatever the instrument be Christ
uses, of this we may be certain, that his providential working is
holy, judicious, sovereign, profound, irresistible, harmonious, and
to the saints peculiar.
    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, Psal. 145: 17. it is easier to
separate light from a sunbeam, than holiness from the works of God.
The best of men cannot escape sin in their most holy actions; they
cannot touch, but are defiled. But no sin cleaves to God, whatever
he has to do about it.
    2. Christ's providential working is not only most pure and
ho]y, but also most wise and judicious. Ezek. 1: 20. "The wheels are
full of eyes:" They are not moved by a blind impetus, but in deep
counsel and wisdom. And, indeed, the wisdom of Providence manifests
itself principally in the choice of such states for the people of
God, as shall most effectually promote their eternal happiness. And
herein it goes quite beyond our understandings and comprehensions.
It makes that medicinal and salutiferous, which we judge as
destructive to our comfort and good, as poison. I remember, it is a
note of Suarez, speaking of the felicity of the other world: "Then
(saith he) the blessed shall see in God all things and circumstances
pertaining to them, excellently accommodated and attempered;" then
shall they see that the crossing of their desires was the saving of
their souls; and that otherwise they had perished. The most wise
Providence looks beyond us. It eyes the end, and suits all things
thereto, and not to our fond desires.
    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," Psal. 135: 6. "He is Lord of lords, and King of kings,"
Rev. 19: 16. The greatest monarchs on earth are but as little bits
of clay, as the worms of the earth to him: they all depend on him,
Prov. 8: 15, 16. "By me kings reign, and princes decree justice; by
me princes rule, nobles, even all the judges of the earth."
    4. Providence is profound and inscrutable. The judgements of
Christ are "a great deep, and his footsteps are not known," Psal.
36: 6. There are hard texts in the works as well as in the words of
Christ. The wisest heads have been at a loss in interpreting some
Providence, Jer. 12: 1, 2. Job 21: 7. The angels had the hands of a
man under their wings, Ezek. 1: 8. i. e. they wrought secretly and
mysteriously.
    5. Providence is irresistible in its designs and motions; for
all providences are but fulfilling and accomplishments of Gods
immutable decrees. Eph. 1: 11. "He works all things according to the
counsel of his own will." Hence Zech. 6: 1. the instruments by which
God executed his wrath, are called "chariots coming from betwixt two
mountains of brass," i.e. "the firm and immutable decrees of God."
When the Jews put Christ to death, they did but do what "the hand
and counsel of God had before determined to be done," Acts 4: 28. so
that none can oppose or resist providence. "I will work, and who
shall let it?" Isa 43: 13.
    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,
Rom. 8: 28. as adjutant causes, or con-causes standing under, and
working by the influence of the first cause. He does not do, and
undo; destroy by one providence, what he built by another. But,
look, as also seasons of the year, the nipping frosts, as well as
the halcyon days of summer, do all conspire and conduce to the
harvest; so it is in providence.
    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," 1 Tim. 4: 1. These only have
the blessings of providence. Things are so laid and ordered, as that
their eternal good shall be promoted and secured by all that Christ
does.
    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," Prov. 3: 6. It is he that has espied out that
state thou art in, as most proper for thee. It is Christ that does
all for you that is done. He looks down from heaven upon all that
fear him; he sees when you are in danger by temptation, and casts in
a providence, you know not how, to hinder it. He sees when you are
sad, and orders reviving providence, to refresh you. He sees when
corruptions prevail, and orders humbling providence to purge them.
Whatever mercies you have received, all along the way you have gone
hitherto, are the orderings of Christ for you. And you should
carefully observe how the promises and providence have kept equal
pace with one another, and both gone by step with you until now.
    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, Exod. 5: 22. yea, to limit providence to our way and
time? Thus, the "Israelites tempted God, and limited the holy One,"
Psal. 78: 18, 41. How often also do we, unbelievingly, distrust
providence as though it could never accomplish what we profess to
expect and believe? Ezek. 37: 11. "Our bones are dry, our hope is
lost; we are cut off for our part." So Gen. 18: 13, 14. Isa. 40: 17.
There are but few Abrahams, among believers, who "against hope,
believed in hope, giving glory to God," Rom. 4: 20. And it is but
too common for good men to repine and fret at providence, when their
wills, lusts, or humours are crossed by it: this was the great sin
of Jonah. Brethren, these things ought not to be so; did you but
seriously consider, either the design of providence, which is to
bring about the gracious designs and purposes of God upon you, which
were laid before this world was, Eph. 1: 11. or that it is a lifting
up of thy wisdom against his, as if thou couldst better order thine
affairs, if thou hadst but the conduct and management of them; or
that you have to do herein faith a great and dreadful God, in whose
hands you are as the clay in the potter's hands, that he may do what
he will with you, and all that is yours, without giving you an
account of any of his matters, Job 33: 13. or whether providence has
cast others, as good, by nature, as yourselves, tumbled them down
from the top of health, wealthy honours and pleasures, to the bottom
of hell; or, lastly, did you but consider how often it has formerly
baffled and befouled yourselves; you would retract, with shame, your
rash, headlong censures of it, and enforce you, by the sight of its
births and issues, to confess your folly and ignorance, as Asaph
did, Psal. 73: 22. I say, if such considerations as these could but
have place with you in your troubles and temptations, they would
quickly mould your hearts into a better and more quiet frame.
    O that I could but persuade you to resign all to Christ. He is
a cunning workman, as he is called, Prov. 8: 30. and can effect what
he pleaseth. It is a good rule, De operibus Dei non est judicandum,
ante quintum actum. "Let God work out all that he intends, but have
patience till he has put the last hand to his works and then find
fault with it, if you can." You have heard of the patience of Job,
"and have seen the end of the Lord," James 5: 11.
    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, John 19: 11, 12. The serious consideration of this truth will
make the feeblest spirit cease trembling, and set it a singing;
Psal. 47: 7. "The Lord is king of all the earth, sing ye praises
with understanding,:" that is, (as some well paraphrase it) every
one that has understanding of this comfortable truth. Has he not
given you abundant security in many express promises, that all shall
issue well for you that fear him? Rom. 8: 28. "All things shall work
together for good, to them that love God," And Eccl. 8: 12. verily
"it shall be well with them that fear God,: even with them that fear
before him. And suppose he had not, yet the very understanding of
our relation to such a king, should, in itself, be sufficient
security: for, he is the universal, supreme, absolute, meek,
merciful, victorious, and immortal king.
    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," Zech. 2. And, it is hardly
imaginable, that Jesus Christ will sit still, and suffer his enemies
to thrust out his eyes. Till this be forgotten, the wrath of man is
not feared; Isa. 2: 12, 13. "He that fears a man that shall die,
forgets the Lord his Maker." He loves you too well to sign any order
to your prejudice, and without his order, none can touch you.
    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," Psal. 111: 2.
    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,
Jer. 18: 11. "Behold, I create evil, and devise a device against
you." He elects the instrument of your trouble; he makes the rod as
afflictive as he pleaseth; he orders the continuance and end of your
troubles; and they will not cease to be afflictive to you, till
Christ say, Leave off, it is enough. The Centurion wisely considered
this, when he told him, Luke 7: 8. "I have soldiers under me, and I
say to one, Go, and he goes; to another, Come, and he comes:"
meaning, that as his soldiers were at his beck and command, so
diseases were at Christ's beck, to come and go as he ordered them.
    (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," Lam. 3: 2. It might have been hell
as well as this; there is mercy in his supports under it. Others
have, and I might have been left to sink and perish under my
burdens. Mercy, in deliverance out of it; this might have been
everlasting darkness, that should never have had a morning. O the
tenderness of Christ over his afflicted!
    (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. Rev. 3: 19. "Whom I love, I
rebuke and chasten." This is the device of love, to recover thee to
thy God, and prevent thy ruin. O what an advantage would it be thus
to study Christ, in all your evils that befall you!
    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," Lam. 3: 23. How assiduously does God visit thy soul
and body! Think with thyself, if there be but a suspension of the
care of Christ for one hour, that hour would be thy ruin. Thousands
of evils stand round about thee, watching when Christ will but
remove his eye from thee, that they may rush in and devour thee.
    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, Phil 4: 11. Then we should never be stopt, but furthered
in our way by all that falls out; then would our experience swell to
great volumes, which we might carry to heaven with us; and then
should we answer all Christ's ends in every state he brings us into.
Do this, and say,
                 Thanks be to God for Jesus Christ.

    

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.

Phil. 2:8

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, Isa. 4: 2. yea, glorious as the only
begotten of the Father, John 1: 14. yea, the glory, James 2: 1. yea,
the splendour and "brightness of the Fathers glory," Heb. 1: 3. was
so veiled, clouded, and debased, that he looked not like himself; a
God, no, nor scarce as a man; for, with reference to this humbled
state, it is said, Psal. 22: 6. "I am a worm, and no man:" q. d.
rather write me worm, than man: I am become an abject among men, as
that word, Isa 53: 8. signifies. This humiliation of Christ we have
here expressed in the nature, degrees, and duration or continuance
of it.
    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," Rom. 9: 5. This
is the astonishing mystery, 1 Tim. 3: 16. that God should be
manifest in the flesh; that the eternal God should truly and
properly be called the Man Christ Jesus, 1 Tim. 2: 5. It was a
wonder to Solomon, that God would dwell in that stately and
magnificent temple at Jerusalem, 2 Chron. 6: 18. "But will God in
very deed dwell with men on earth! Behold the heaven, and heaven of
heavens cannot contain thee; how much less this house which I have
built?" But it is a far greater wonder that God should dwell in a
body of flesh, and pitch his tabernacle with us, John 1: 14. It
would have seemed a rude blasphemy, had not the scriptures plainly
revealed it, to have thought, or spoken of the eternal God, as born
in time; the world's Creator a creature; the Ancient of Days, as an
infant of days.
    The Heathen Chaldeans told the king of Babel, that the
"dwelling of the gods is not with flesh," Dan. 2: 11. But now God
not only dwells with fleshy but dwells in flesh; yea, was made
flesh, and dwelt among us.
    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, Isa. 40: 15, 18) the nations are as the drop of
a bucket, and are counted as the small dust of the balance; he
taketh up she isles as a very little thing. All nations before him
are as nothing, and they are accounted to him less than nothing, and
vanity." If, indeed, this great and incomprehensible Majesty will
himself stoop to the state and condition of a creature, we may
easily believe, that being once a creature, he would expose him to
hunger, thirst, shame, spitting, death, or any thing but sin. For
that once being a man, he should endure any of these things, is not
so wonderful, as that he should become a man. This was the low step,
a deep abasement indeed!
    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," Luke 20: 36. As man is nothing
to God, so he is much inferior to the angels; so much below them,
that he is not able to bear the sight of an angel, though in a human
shape, rendering himself as familiarly as may be to him, Judges 42:
22. When the Psalmist had contemplated the heavens, and viewed the
celestial bodies, the glorious luminaries, the moon and stars which
God had made, he cries out, Psal. 8: 5. "What is man, that thou art
mindful of him, or the son of man that thou visitest him!" Take man
at his best when he came a perfect and pure piece out of his Maker's
hand, in the state of innocence: yet he was inferior to angels. They
always bare the image of God, in a more eminent degree than man, as
being wholly spiritual substances and so more lively representing
God, than man could do, whose noble soul is immersed in matter, and
closed up in flesh and blood: yet Christ chooses this inferior order
and species of creatures, and passeth by the angelical nature; Heb.
2: 16. "He took not on him the nature of angels but the seed of
Abraham."
    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, Rom. 8: 3 "In the likeness of sinful flesh,"
i.e. in flesh that had the marks, and miserable effects, and
consequent of sin upon it. I say not that Christ assumed sinful
flesh, or flesh really defiled by sin, That which was born of the
Virgin was a holy thing. For by the power of the Highest (whether by
the energetical command and ordination of the Holy Ghosts as some;
or by his benediction and blessing, I here dispute not) that whereof
the body of Christ was to be formed, was so sanctified, that no
taint or spot of original pollution remained in it. But yet though
it had not intrinsical native uncleanness in it, it had the effects
of sin upon it; yea, it was attended with the whole troop of human
infirmities, that sin at first let into our common nature, such as
hunger, thirst, weariness, pain, mortality, and all these natural
weaknesses and evils that clog our miserable natures, and make them
groan from day to day under them.
    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, Matth. 26: 61. Hereby "he
made himself of no reputation," Phil. 2: 6. It blotted his honour
and reputation. By reason hereof he lost all esteem and honour from
those that saw him, Matth. 13: 55. "Is not this the carpenter's
son?" To see a poor man travelling up and down the country, in
hunger, thirst, weariness, attended with a company of poor men; one
of his company bearing the bag, and that which was put therein, John
13: 29. Who that had seen him, would ever have thought this had been
the Creator of the world, the Prince of the kings of the earth? "He
was despised, and we esteemed him not." Now which of you is there
that would not rather chose to endure much misery as a man, than to
be degraded into a contemptible worm, that every body treads upon,
and no man regards it? Christ looked so unlike a God in this habit,
that he was scarce allowed the name of a man; a worm rather than a
man.
    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, John 1: 14. If a prince walk up
and down in a disguise, he must expect no more honour than a mean
subject. This was the case of our Lord Jesus Christ, this disguise
made him contemptible, and an object of scorn.
    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, Psal. 32: 2. nay, to be reduced to such a low ebb of
spiritual comforts, as to be forced to cry out so bitterly, as he
did, Psal. 22: 1. "My God, my God, why hast thou forsaken me?" This
was a thing Christ was very unacquainted with, till he was found in
habit as a man.
    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," 2 Cor. 8: 9. And thus I have shown you some
few particulars of Christ's humiliation in his incarnation. Next we
shall infer some things from it that are practical.
    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
John 13: 14. "If I then your Lord and Master, wash your feet; ye
ought also to wash one another's feet." "The example obliges not,
(as a learned man well observes) to the same individual act, but it
obliges us to follow the reason of the example;" i.e. after Christ's
example, we must be ready to perform the lowest and meanest offices
of love and service to one another. And indeed to this it obliges
most forcibly; for it is as if a master, seeing a proud, sturdy
servant, that grudges at the work he is employed about, as if it
were too mean and base, should come and take it out of his hand; and
when he has done it, should say, does your Lord and Master think it
not beneath him to do it; and is it beneath you? I remember it is an
excellent saying that Bernard has upon the nativity of Christ: saith
he, "What more detestable, what more unworthy, or what deserves
severer punishment, than for a poor man to magnify himself, after he
has seen the great and high God, so humbled, as to become a little
child? It is intolerable impudence for a worm to swell with pride,
after it has seen majesty emptying itself; to see one so infinitely
above us, to stoop so far beneath us." O how convincing and shaming
should it be! Ah how opposite should pride and stoutness be to the
Spirit of a Christian! I am sure nothing is more so to the spirit of
Christ. Your Saviour was lowly, meek, self-denying, and of a most
condescending spirit; he looked not at his own things, but yours,
Phil. 2: 4. And does it become you to be proud, selfish, and stout?
I remember Jerome, in his epistle to Pamachius, a godly young
nobleman, advised him to be eyes to the blind, feet to the lame;
yea, saith he, if need be, I would not have you refuse to cut wood,
and draw water for the saints: And what, saith he, is this to
buffeting and spitting upon, to crowning with thorns, scourging and
dying! Christ did undergo all this, and that for the ungodly.
    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,
Heb. 10: 28. For such (as the apostle there speaks) is reserved
something worse than dying without mercy. What pleas and excuses
others will make at the judgement seat, I know not; but once, it is
evident, you will be speechless. And, as one well observes, the
vilest sinners among the Gentiles, nay, the devils themselves, will
have more to say for themselves than you.
    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 1 Cor. 1. It was Lambert's motto, "None but Christ, none
but Christ." It is said of Johannes Milius, that after his
conversion, he was seldom or never observed to mention the name of
Jesus, but his eyes would drop; so dear was Christ to him. or. Fox
never denied any beggar that asked an alms in Christ's name, or for
Jesus' sake. Julius Palmer, when all concluded he was dead, being
turned as black as a coal on the fire, at last moved his scorched
lips, and was heard to say, Sweet Jesus, and fell asleep. Plutarch
tells us, that when Titus Flaminius had freed the poor Grecians from
the bondage with which they had been long ground by their
oppressors, and the herald was to proclaim in their audience the
articles of peace he had concluded for then, they so pressed upon
him, (not being half of them able to hear), that he was in great
danger to have lost his life in the press; at last, reading them a
second time, when they came to understand distinctly how their case
stood, they shouted for joy, "Soter, Soter", "a Saviour, a Saviour,"
that they made the cry heavens ring gain with their acclamations,
and the very birds fell down astonished. And all that night the poor
Grecians, with instruments of music, and songs of praise, danced and
sung about his tent, extolling him as a god that had delivered them.
But surely you have more reason to be exalting the Author of your
salvation, who, at a dearer rate, has freed you from a more dreadful
bondage. O ye that have escaped the eternal wrath of God, by the
humiliation of the Son of God, extol your great Redeemer, and for
ever celebrate his praises!
    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, Gen. 3: 15. "The seed of the woman
shall break the serpent's head;" which contained this mercy of
Christ's incarnation for us in it: I say, you see this fulfilled;
and seeing that which was most improbable and difficult is come to
pass, even Christ come in the flesh, methinks our unbelief should be
removed for ever, and all other promises the more easily believed.
It seemed much more improbable and impossible to reason, that God
should become a man, and stoop to the condition of a creature, than
being a man, to perform all that good which his incarnation and
death procured. Unbelief usually argues from one of these two
grounds, Can God do this? or, Will God do that? It is questioning
either his power or his will; but after this, let it cease for ever
to cavil against either. His power to save should never be
questioned by any that know what sufferings and infinite burdens he
supported in our nature: and surely his willingness to save should
never be put to a question, by any that consider how low he was
content to stoop for our sakes.
    3. By drawing nigh to God with delight, "through the veil of
Christ's flesh," Heb. 10: 19. God has made this flesh of Christ a
veil betwixt the brightness of his glory and us: it serves to rebate
the unsupportable glory, and also to give admission to it, as the
veil did in the temple. Through this body of flesh, which Christ
assumed, are all decursus et recurs us gratiarum, "outlets of grace
from God to us; and through it, also, must be all our returns to God
again." It is made the great medium of our communion with God.
    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. Heb. 2: 17. "Wherefore in all things it
behaved him to be made like unto his brethren, that he might be a
merciful and faithful High-priest, in things pertaining to God, to
make reconciliation for the sins of the people." You know by this
argument the Lord pressed the Israelites to be kind to strangers;
for, (saith he) "you know the heart of a stranger," Exod. 22: 9.
Christ, by being in our nature, knows experimentally what our wants,
fears, temptations, and distresses are, and so is able to have
compassion. O let your hearts work upon this admirable condescension
of Christ, till they be filled with it, and your lips say,
                 Thanks be to God for Jesus Christ.




Sermon 19. Of Christ's Humiliation in his Life.

Phil. 2: 8.

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. Luke 2: 21. "And when
eight days were accomplished for the circumcising of the child, his
name was called Jesus." Hereby the Son of God was greatly humbled,
especially in these two respects.
    1. In that hereby he obliged himself to keep the whole law,
though he was the Law-maker; Gal. 5: 3. "For I testify again to
every man that is circumcised, that he is a debtor to do the whole
law." The apostle's meaning is, he is a debtor in regard of duty,
because he that thinks himself bound to keep one part of the
ceremonial law, does thereby bind himself to keep it all; for where
all the parts are inseparably united, (as they are in the law of
God) we pull all upon us, by engaging or meddling with any one. And
he that is a debtor in duty to keep the whole law, quickly becomes a
debtor in regard of penalty, not being able to keep any part of it.
Christ therefore coming as our surety, to pay both those debts, the
debt of duty, and the debt of penalty to the law; He, by his
circumcision, obliges himself to pay the whole debt of duty by
fulfilling all righteousness: and though his obedience to it was so
exact and perfect, that he contracted no debt of penalty for any
transgression of his own, yet he obliges himself to pay the debt of
penalty which he had contracted, by suffering all the pains due to
transgressors. This was that intolerable yoke that none were able to
bear but Christ, Acts 15: 10. And it was no small measure of Christ
to bind himself to the law, as a subject made under it: For he was
the Law-giver, above all law: and herein that sovereignty of a God
(one of the choice flowers in the crown of heaven) was obscured and
veiled by his subjection.
    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 Jer. 4: 4, "Circumcise yourselves unto the Lord, and take away
the foreskins of your hearts, ye men of Judah;" i.e. the sinfulness
and corruption of them. Hence the rebellious and immortified are
called "stiff-necked and uncircumcised in heart," as it is Acts 7:
51. And as it served in convince of natural uncleanness, so it
signified and sealed "the putting off the body of the sins of the
flesh," as the apostle phraseth it, Col. 2: 11. Now, this being the
end of God in the institution of this ordinance for Abraham and his
ordinary seed, Christ, in his infancy, by submitting to it, did not
only veil his sovereignty by subjection, but was also represented as
a sinner to the world, though most holy and pure in himself.
    Secondly, Christ was humbled by persecution, and that in the
very morning of his life: he was banished almost as soon as born.
Matth. 2: 13. "Flee into Egypt (saith the angel to Joseph) and be
thou there until I bring thee word, for Herod will seek the young
child to destroy him." Ungrateful Herod! was this entertainment for
a Saviour? what, raise a country against him, as if a destroyer,
rather than a Saviour, had landed upon the coast? what, deny him the
protection of those laws, under which he was born, and that before
he had broken the least punctilio of them? The child of a beggar may
claim the benefit and protection of law, as his birth-right; and
must the Son of God be denied it! But herein Herod fulfilled the
scriptures, whilst venting his own lusts; for so it was foretold,
Jer. 31: 15. And this early persecution was not obscurely hinted in
the title of the 22d Psalm, that psalm which looks rather like a
history of the New, than a prophecy of the Old Testament; for as it
contains a most exact description of Christ's sufferings, so it is
fitted with a most suitable title, To the chief musician upon
Aijeleth Shahar, which signifies the Hind of the morning, or that
deer which the Hunter rouses betides in the morning, and singles out
to hunt down that day; and so they did by him, as the 16th verse
will tell you; for, (saith he), "Dogs have compassed me, the
assembly of the wicked have enclosed me." Upon which Musculus
sweetly and ingeniously descants: "O what sweet venison, (saith he)
is the flesh of Christ! abundantly sweeter to the believing soul,
than that which the nobles of this world esteem most delicate: and
lest it should want the highest and richest savour to a delicate
palate, Christ, our hart, was not only killed, but hunted to the
purpose before he was killed; even as great men use, by hunting and
chasing, before they cut the throat of the deer, to render its flesh
more sweet, tender, and delicate:" Thus was Christ hunted betides
out of the country he was born in. And, no doubt but where such dogs
scent and wind the Spirit of Christ in any, they would pursue them
also to destruction, did not a gracious Providence rate them off.
But to returns, how great a humiliation is this to the Son of God,
not only to become an infant, but in his infancy, to be hurried up
and down, and driven out of his own land as a vagabond!
    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, 2 Cor. 8: 9. "Though he was rich, yet for our sakes he
became poor;" so poor, that he was never owner of a house to dwell
in, but lived all his days in other men's houses, or lay in the open
air. His outward condition was more neglected and destitute than
that of the birds of the air, or beasts of the earth; so he told
that scribe, who professed such readiness and resolution to follow
him, but was soon cooled, when Christ told him, Matth. 8: 20. "The
foxes have holes, and the birds of the air have nests; but the Son
of man has not where to lay his head.
    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, Mark 11: 12. As for money, he was much a stranger to
it; when the tribute-money was demanded of him, he and Peter were
not so well furnished to make half-a-crown betwixt them to pay it,
but must work a miracle for it, Matt. 17 ult.
    He came hot to be ministered unto, but to minister, Mat. 20:
28. not to amass earthly treasures, but to bestow heavenly ones. His
great and heavenly soul neglected and despised those things, that
too many of his own too much admire and prosecute. He spent not a
careful thought about those things that eat up thousands and ten
thousands of our thoughts. Indeed he came to be humbled, and to
teach men by his example the vanity of this world, and pour contempt
upon the ensnaring glory of it; and therefore went before us in a
chosen and voluntary poverty: yet he lived not a mendicant life
neither; but was sometimes fed by ordinary, and sometimes by
miraculous and extraordinary ways. He had wherewith to support that
precious body of his, till the time was come to offer it up to God;
but would not indulge and pamper that flesh, which he purposely
assumed to be humbled in.
    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 Luke 4 from the first to the
fourteenth verse: in which context you find how the bold and envious
spirit meets the Captain of our salvation in the field, comes up
with him in the wilderness, when he was solitary, and had not a
second with him, verse 1. There he keeps him fasting forty days and
forty nights, to prepare him to close with his temptation: all this
while Satan was pointing and edging that temptation, with which at
last he resolves to try the breast of Christ by a home thrust. verse
2. By this time he supposes Christ was hungry, (as indeed he was)
and now he thought it was time to make his assault, which he does in
a very suitable temptation at first, and with variety of
temptations, trying several weapons upon him afterwards But whom he
had made a thrust at him with that first weapon, in which he
especially trusted, "command that these stones may be made bread,"
verse 3, and saw how Christ had put it by, verse 4, then he changes
postures and assaults him with temptations to blasphemy, even "to
fall down and worship the Devil." But when he saw he could fasten
nothing on him, that he was as pure fountain water in a crystal
phial, how much soever agitated and shaken, no dregs, or filthy
sediment would rise, but he remained pure still: I say, seeing this,
he makes a politic retreat, quits the field for a season, verse 13.
yet leaves it cum animo revertendi, with a resolution to return to
him again. And thus was our blessed Lord Jesus humbled by the
temptations of Satan: and what can you imagine more burdensome to
him that was brought up from eternity with God, delighting in the
holy Father, to be now shut into a wilderness with the Devil, there
to be baited so many days, and have his ears filled, though not
defiled, with horrid blasphemy, quantum mutatus AB illo? O how was
the case altered with Christ! From what, to what was he now come? A
chaste woman would account it no common misery to be dogged up and
down, and solicited by some vile ruffian, though there were no
danger of defilement.
    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," Matth. 8: 16, 17. It was
spoken upon the occasion of some poor creatures that were possessed
by the devil, and brought to him to be dispossessed. It is said of
him, John 11: 33 "That when he saw Mary weeping, and the Jews also
weeping which came with her, he groaned in the Spirit, and was
troubled." And verse 35. Jesus wept: yea, his heart flowed with pity
for them that had not one drop of pity for themselves. Witness his
tears spent upon Jerusalem, Luke 19: 41, 42. He foresaw the misery
that was coming, though they never foresaw, nor feared it. O how it
pierced him to think of the calamities hanging over that great city!
Yea, he mourned for them that could not mourn for their own sins.
Therefore it is said, Mark 3: 5. "He was grieved for the hardness of
the people's hearts." So that the commendation of a good physician,
that he does as it were die with every patient, was most applicable
to our tender-hearted Physician. This was one of those things that
made him "a man of sorrows, and acquainted with grief." For the more
holy any is, the more he is grieved and afflicted for the sin of
others; and the more tender any man is, the more he is pierced with
beholding the miseries that lie upon others. And it is sure, never
any heart more holy, or more sensible, tender and compassionate than
Christ's.
    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," Matt. 20: 28. He that was, "not
sent to condemn the world, but that the world through him might be
saved", John 3: 17. He that came "to dissolve the works of the
devil," 1 John 3: 8. knock off the chains, "open the prison-doors,
proclaim liberty to the captives," Isa. 61: 1. I say, when such a
Saviour arrived, O with what acclamations of joy, and demonstration
of thankfulness, should he have been received? One would have
thought they should even kiss the ground he trod upon: but instead
of this, he was hated, John 15: 13. He was despised by them, Matt.
13: 55. So reproached that he became "the reproach of men," as who
should say, a corner for every one to spit in; a butt for every base
tongue to shoot at, Psal. 22: 6. Accused of working his miracles by
the power of the devil, Mat. 12: 24. He was trod upon as a worm,
Psal. 22: 6;. They buffeted him, Matt. 26: 67. smote him on the
head, Matt. 27: 30. arrayed him as a fool, ver. 20. spat in his
face, ver. 30. despised him as the basest of men, "this fellow
said," Matt. 26: 61. One of his own followers sold him, another
forswore him, and all forsook him in his greatest troubles, All this
was a great abasement to the Son of God, who was not thus treated
for a day, or in one place, but all his days, and in all places. "He
endured the contradiction of sinners against himself." In these
particulars I have pointed out to you something of the humble life
Christ lived in the world. From all these particulars some useful
inferences will be noted.
    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. Rom. 3: 15. "That God may be just,
and the justifier of him that believes in Jesus." Had not Christ
been thus obliged, we had never been discharged. Had not his
obedience been an entire, complete, and perfect thing, our
justification could not have been so. He that has a precious
treasure, will be loth to adventure it in a leaky vessel: wo to the
holiest man on earth, if the safety of his precious soul were to be
adventured on the bottom of the best duty that ever he performed.
But Christ's obedience and righteousness is firm and sound; a bottom
that we may safely adventure all in.
    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," John 17: 14. The world lies in wait as a
thief for them that carry this treasure; they who are empty of it
may sing before him, he never stops them: but persecution follows
piety as the shadow does the body, 2 Tim. 3: 12. "All that will live
godly in Christ Jesus, must suffer persecution." Whosoever resolves
to live holy, must never expect to live quietly. It is godliness,
and godliness in Christ Jesus, i.e. such as is derived from Christ,
tulle godliness; and it is true godliness as it is manifested in
practice. All that will live godly, that will exert holiness in
their lives, which convinces and galls the consciences of the
ungodly. It is this enrages, for there is an enmity and antipathy
betwixt them: and this enmity runs in the blood; and it is
transmitted with it from generation to generation, Gal. 4: 29. "As
then he that was born after the flesh, persecuted him that was born
after the Spirit; even so it is now." Mark, so it was, and so still
it is. "Cain's club is still carried up and down crimsoned with the
blood of Abel," said Bucholtzer: but thus it must be, to conform us
unto Christ: and O that your spirits, as well as your conditions,
may better harmonise with Christ. He suffered meekly, quietly, and
self-denyingly; be ye like him. Let it not be said of you, as it is
of the hypocrite, whose lusts are only hid, but not mortified by his
duties, that he is like flint, which seems cold; but if you strike
him, he is all fiery. To do well, and suffer ill, is Christ-like.
    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; 1 Cor. 4: 11. "Even to this present hour, we both hunger and
thirst, and are naked, and buffeted and have no certain
dwelling-place." Their souls were richly clothed with robes of
righteousness, their bodies naked or meanly clad. Their souls fed
high, even on hidden manna, their bodies hungry. Let us be content
(saith Luther) with our hard fare; for do we not feast with angels
upon that bread of life? Remember, when wants pinch hard, that these
fix no marks of Gods hatred upon you. He has dealt no worse with you
than he did with his own Son. Nay, which of you is not better
accommodated than Christ was? If you be hungry or thirsty, you have
some refreshments; you have beds to lie on; the Son of man had not
where to lay his head; the Heir of all things had sometimes nothing
to eat. And remember you are going to a plentiful country, where all
your wants will be supplied; "poor in the world, rich in faith, and
heirs of the kingdom which God has promised," James 2: 5. The
meanness of your present, will add to the lustre of your future
condition.
    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, John
14: 30. "The Prince of this world comes, and has nothing in me."
Where he knows he cannot be a conqueror he will not cease to be a
troubler. This bold and daring spirit adventures upon Christ
himself; for doubtless he was filled with envy at the sight of him,
and would do what he could though to no purpose, to obstruct the
blessed design in his hand. And it was the wisdom and love of Christ
to admit him to come as near him as might be, and try all his darts
upon him; that by this experience he might be filled with pity to
succour them that are tempted. And as he set on Christ, so much more
will he adventure upon us; and but too oft comes off a conqueror.
Sometimes he shoots the fiery darts of blasphemous injections. These
fall as flashes of lightning on the dry thatch, which instantly sets
all in a combustion, And just so it is attended with an after
thunderclap of inward horror, that shivers the very heart, and
strikes all into confusion within.
    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, Eph. 6: 16.
"Above all, taking the shield of faith, wherewith ye shall be able
to quench all the fiery darts of the wicked." Act your faith, my
friends, upon your tempted Saviour, who passed through temptations
before you: and particularly exercise faith on three things in
Christ's temptations.
    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, Heb. 2: 18.
    Object. Heb. 4: 15. If you say, true, Christ was tempted as
well as I; but there is a vast differences betwixt his temptations
and mine: fir the prince of this world came, and found nothing in
him, John 14:13. He was not internally defiled, though externally
assaulted; but I am defiled by them as well as troubled.
    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," Rom. 16: 20. Thou shalt set thy foot on the neck of that
enemy: and as soon as both thy feet are over the threshold of glory,
thou shalt cast back a smiling look, and say, now, Satan, do thy
worst; now I am there where thou canst not come. Mean while, till
thou be out of his reach, let me advise thee to go to Jesus Christ,
and open the matter to him; tell him how that base spirit falls upon
thee, yea, sets upon thee, even in his presence: entreat him to
rebuke and command him off: beg him to consider thy case, and say,
Lord, dost thou remember how thy own heart was once grieved, though
not defiled, by his assaults? I have grief and guilt together upon
me. Ah Lord, I expect pity and help from thee; thou knowest the
heart of a stranger, the heart of a poor and tempted one. This is
singular relief in this case. O try it!
    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, Col. 3:
12. "Weep with them that weep, and rejoice with them that rejoice,"
Rom. 12: 15. It was Cain that said "Am I my brother's keeper?"
Blessed Paul was of a contrary temper, 2 Cor. 11: 29. "Who is weak,
and I am not weak? Who is offended, and I burn not?" Three things
promote sympathy in Christians, one is the Lords pity for them; he
does as it were suffer with them; "in all their afflictions he was
afflicted;" Isa. 63: 9. Another is, the relation we sustain to God's
afflicted people: they are members with us in one body, and the
members should have the same care of one another, 1 Cor. 12: 25. The
last is, we know not how soon ourselves may need from others, what
others now need from us. "Restore him with the spirit of meekness,
considering thyself, lest thou also be tempted," Gal. 6: 1.
    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" Heb. 11: 38. i.e. it does
not deserve to have such choice spirits as these are, left in it,
since it knows not how to use or treat them. It was the complaint of
Salvian, above eleven hundred years ago? "if any of the nobility
(saith he) do but begin to turn to God, presently he loses the
honour of nobility! O in how little honour is Christ among Christian
people, when religion shall make a man ignoble! So that (as he adds)
many are compelled to be evil, lest they should be esteemed vile."
And indeed, if the world gives us any help to discover the true
worth and excellency of men by, it is by the rule of contraries, for
the most part. Where it fixes its marks of hatred, we may usually
find that which invites our respect and love. It should trouble us
the less to be under the slights and disrespects of a blind world.
"I could be even proud upon it, (saith Luther) that I see I have an
ill name from the world." And Jerome "blessed God that counted him
worthy to be hated of the world." Labour to stand right in the
judgement of God, and trouble not thyself for the rash and headlong
censures of men. Let wicked men, saith one, cut the throat of my
credit, and do as they like best with it; when the wind of their
calumnies has blown away my good name from me in the way to heaven,
I know Christ will take my name out of the mire, and wash it, and
restore it to me again.
    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.




Sermon 20. Of Christ's Humiliation unto Death, in his first
preparative Act for it.

John 17: 11.

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," Prov. 18: 10. Alas! It is not your
own strength or wisdom that keeps you; but ye are kept by the mighty
power of God. This protecting power of God, does not, however,
exclude our care and diligence, but implies it; therefore it is
added, "Ye are kept by the mighty power of God, through faith, unto
salvation," 1 Pet. 1: 5. God keeps his people, and yet they are to
keep themselves in the love of God, Jude, ver. 21. to keep their
hearts with all diligence, Prov. 4: 23. This is the sum of the
petition
    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", Gen. 48: 15, 16. This was a prophetical and patriarchal
blessing: not that Jacob could bless as God blesses; he could speak
the words of blessing, but he knew the effect, the real blessing
itself depended upon God. And though he blessed authoritatively, yet
not potestatively; i. e. he could as the mouth of God, pronounce
blessings, but could not confer them. Thus he blessed his children,
as his father Isaac had also blessed him before he died, Gen. 28: 3.
and all these blessings were delivered prayer-wise,
    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," John 13: 1. The last act of Christ in this world,
was an act of blessing, Luke 24: 50, 51.
    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, John 16:
27. "The Father himself loveth you," i. e. he is propense enough of
his own accord to do you good. But the reasons of this exceeding
importunity, are,
    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, 2 Cor. 1: 3. "We can do nothing against
the truth." He means it in regard of the bent of his heart; he could
not move against truth and righteousness. And if a holy man cannot,
much less will a holy God. If Christ undertake to plead the cause of
his people with the Father, and use his oratory with him, there is
no doubt of his prevailing. Every word in this prayer is a chosen
shaft, drawn to the head by a strong and skilful hand; you need not
question but it goes home to the white, and hits the mark aimed at.
Does he pray, "Father, keep, through thine own name, those thou hast
given me?" Sure they shall be kept, if all the power in heaven can
keep them. Think on this, when dangers surround your souls or
bodies, when fears and doubts are multiplied within: when thou art
ready to say in thy haste, All men are liars, I shall one day perish
by the hand of sin or Satan; think on that encouragement Christ gave
to Peter, Luke 22: 31. "I have prayed for thee."
    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, Isa. 1: 18. "Come
now let us reason together." "God (as one observes) reasoneth with
us by his word and providences outwardly, and by the motions of his
Spirit inwardly: let we reason with him by framing (through the help
of his Spirit) certain holy arguments, grounded upon allowed
principles, drawn from his nature, name, word, or works." And it is
condemned as a very sinful defect in professors, that they did not
plead the church's cause with God; Jer. 30: 13. "There is none to
plead thy cause that thou mayest be bound up." What was Jacob's
wrestling with the angels but his holy pleading and importunity with
God? and how well it pleased God, let the event speak, Gen. 32: 24.
Hos. 12: 4. "As a prince he prevailed, and had power with God." On
which instance, a Worthy thus glosseth: "Let God frown, smite or
wound, Jacob is at a point, a blessing he came for, and a blessing
he will have; I will not let thee go, (saith he) unless thou bless
me. His limbs, his life might go, but there is no going from Christ
without a pawn, without a blessing." This is the man, now what is
his speed? The Lord admires him, and honours him to all generations.
"What is thy name?" saith he; q. d. I never met with such a man,
titles of honour are not worthy of thee: thou shalt be called, not
Jacob a shepherd with men, but Jacob a prince with God. Nazianzen
said of his sister Gorgonia, That she was modestly impudent with
God; there was no putting her off with a denial. The Lord, on this
account, has honoured his saints with the title of, His recorders,
men fit to plead with him as that word [maskir] signifies: Isa. 62:
6. "Ye that make mention of the Lord, keep not silence, give him no
rest." It notes the office of him that recorded all the memorable
matters of the king, and used to suggest seasonable items and
memorandums of things to be done.
    By these holy pleadings, "the King is held in his galleries,"
as it is Cant. 7: 5. I know we are not heard, either for our much
speaking, or our excellent speaking; it is Christ's pleading in
heaven that makes our pleading on earth available: but yet surely,
when the Spirit of the Lord shall suggest proper arguments in
prayer, and help the humble suppliant to press them home believingly
and affectionately, when he helps us to weep and plead, to groan and
plead, God is greatly delighted in such prayers. "Thou hast said, I
will surely do thee good," said Jacob, Gen. 32: 12. It is thine own
free promise; I did not go on mine own head, but thou badest me go,
and encouragedst me with this promise. O this is pleasing to God,
when by his spirit of adoption we can come to God, crying, Abba
Father; Father, hear, forgive, pity, and help me. Am I not thy
child, thy son, or daughter? To whom may a child be bold to go, with
whom may a child have hope to speed, if not with his father? Father,
hear me. The fathers of our flesh are full of bowels, and pity their
children, and know how to give good things to them, when they ask
them. When they ask bread or clothes, will they deny them? And is
not the Father of spirits more full of bowels, more full of pity?
Father, hear me. This is that kind of prayer, which is melody in the
ears of God.
    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 Isa 63: 16.
"Abraham is ignorant of us, and Israel acknowledgeth us not") what
temptations and troubles may befall them, we do not know. O imitate
Christ your pattern.
    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," Deut. 32: 9. "They
are a peculiar treasure to him, above all the people of the earth,"
Exod. 19: 5. What is much upon our hearts when we die, is dear to us
indeed. O how precious, how dear should Jesus Christ be to us! Were
we first and last upon his heart; did he mind us, did he pray for
us, did he so wrestle with God about as, when the sorrows of death
compassed him about? How much are we engaged, not only to love him,
and esteem him, whilst we live, but to be in pangs of love for him,
when we feel the pangs of death upon us! to be dying him, when our
eye-strings break! To have hot affections for Christ, when our hands
and feet grow cold! The very last whisper of our departing souls
should be this,
                  Blessed be God for Jesus Christ.




Sermon 21. The second preparative Act of Christ for his own Death.

1 Corinthians 11:23-25

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; Matth. 28: 18. "And Jesus came,
and spake unto them, saying, All power is given unto me in heaven
and earth: Go ye therefore." The government is upon his shoulders,
Isa. 9: 6. He shall bear the glory, Zech. 6: 13. Who but he that
came out of the bosom of the Father, and is acquainted with all the
counsels that are there, knows what will be acceptable to God? And
who but he can give creatures, by his blessing, their sacramental
efficacy and virtue? Bread and wine are naturally fit to refresh and
nourish our bodies; but what fitness have they to nourish souls?
Surely none, but what they receive from the blessing of Christ that
institutes them.
    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, Isa. 3: 1. Because as a feeble man depends and leans upon his
staff, so do our feeble spirits upon bread. Wine was made to cheer
the heart of man, Judg. 11: 13. They are both useful and excellent
creatures; their preparations, to become so useful to us, are also
remarkable. The corn must be ground in the mill, the grapes torn and
squeezed to pieces in the winepress, before we can either have bread
or wine. And when all this is done, they must be received into the
body, or they nourish not. So that these were very fit creatures to
be set apart for this use and end.
    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, Lam. 4: 10. But where is that woman
recorded that gave her own flesh and blood to be meat and drink to
her children? Surely the spouse may say of the love of Christ, what
David in his lamentations, said of the love of Jonathan, "Thy love
to me was wonderful, passing the love of women." But to prepare the
point to be meat indeed, and drink indeed to thy soul, I shall
discuss briefly these three things, and hasten to the application.
    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, Mat. 26: 75. "Peter remembered the word of the Lord,
and went out, and wept bitterly." His very heart was melted with
that remembrance; his bowels were pained, he could not hold, but
went out and wept abundantly. Thus Joseph, when he saw his brother
Benjamin, whose sight refreshed the memory of former days and
endearments, was greatly affected, Gen. 43: 29, 30. "And he lift up
his eyes, and saw his brother Benjamin, his mother's son: and said,
Is this your younger brother, of whom ye spake to me? and he said,
God be gracious to thee my son. And Joseph made haste, for his
bowels did yearn upon his brother, and he sought where to weep; and
he entered into his chamber, and wept there." Such a remembrance of
Christ is that which is here intended. This is indeed a gracious
remembrance of Christ: the former has nothing of grace in it. The
time shall come when Judas that betrayed him, and the Jews that
pierced him, shall historically remember what was done; Rev. 1: 7.
"Behold he comets with clouds, and every eye shall see him; and they
also which pierced him, and all kindreds of the earth shall wail
because of him." Then I say, Judas shall remember; This is he whom I
perfidiously betrayed. Pilate shall remember; This is he whom I
sentenced to be hanged on the tree though I was convinced of his
innocence. Then the soldiers shall remember; This is that face we
spit upon, that head we crowned with thorns; Lo, this is he whose
side we pierced, whose hands and feet we once nailed to the cross.
But this remembrance will be their torment, not their benefit. It is
not therefore a bare historical, speculative, but a gracious,
affectionate, impressive remembrance of Christ, that is here
intended: and such a remembrance of Christ supposes and includes,
    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," Cant. 1: 4.
    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, 0 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! Eph. 3: 10. O the depths,
the heights, the length, the breadth of this wisdom! I can as easily
span the heavens as take the just dimensions of it. Sometimes a
representation of the severity of God is made to the soul at that
ordinance. O how inflexible and severe is the justice of God! What,
no abatement! no sparing mercy; no, not to his own Son? This begets
a double impression on the heart.
    (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, Psal. 78: 25. "Man did eat angels food:" he means the
manna that fell from heaven, which was so excellent, that if angels,
who are the noblest creatures, did live upon material food, they
would choose this above all to feed on. And yet this was but a type
and weak shadow of Christ, on whom believers feed. Christ makes a
royal feast of his own flesh and blood, Isa. 25: 6. All our
delicates are in him.
    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, Heb. 9: 16, 17. All these, and many more choice
truths, are we instructed in by this sign: And all these ways it
remembers us of Christ, and helps powerfully to raise, warm, and
affect our hearts with that remembrance of him.
    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, (Matth. 26: 28. "This is the cup of the New
testament in my blood,") it tends as much to our satisfaction, as
the legal execution of a deed, by which we hold and enjoy our
estate. So that when he saith, Take, eat, it is as much as if God
should stand before you at the table with Christ, and all the
promises in his hand; and say, I deliver this to thee as my deed.
What think you, does this promote and confirm the faith of a
believer? if it does not, what does?
    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,
Matth. 28: 8. Come, reader, speak thy heart, if thou be one that
heartily lowest Jesus Christ, and hast gone many days, possibly
years, mourning and lamenting because of the inevidence and
cloudiness of thine interest in him; who hast sought him sorrowing,
in this ordinance, and in that, in one duty, and another: if at last
Christ should take off that mask, that cruel covering (as one calls
it) from his face, and be known of thee in breaking of bread:
suppose he should, by his Spirit, whisper thus in thine ear as thou
sittest at his table, Dost thou indeed so prize, esteem, and value
me? Will nothing but Christ and his love content and satisfy thee?
Then, as sweet, lovely, and desirable as I am, know that I am thine:
take thine own Christ into the arms of thy  faith this day: Would
not this create in thy soul, a joy transcendent to all the joys and
pleasures in this world? What thinkest thou of it?
    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: 1 Cor. 10: 17. "We being
many, are one bread, and one body; for we are all partakers of that
one bread." And though, through our corruptions, it falls out, that
what was intended for a bond of union proves a bone of contention,
yet, inasmuch as by this it appears how dearly Christ loved them;
for as much also as here they are sealed up to the same inheritance,
their dividing corruptions here slain, their love to Christ, and
consequently to each other, here improved; it is certainly one of
the strongest ties in the world, to wrap up gracious hearts in a
bundle of love.
    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, Psal. 63: 5. "My soul shall be satisfied as
with marrow and fatness, and my mouth shall praise thee with joyful
lips; whilst I remember thee on my bed, and meditate on thee in the
night watches."
    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: Zech. 12: 10. "They shall look upon
me whom they have pierced, and mourn." Yet I dare not affirm, that
every one whose heart is broken by the believing sight of Christ
there, can evidence that it is so by a dropping eye. No, we may say
of tears, as it is said of love, Cant. 8: 7. If some Christians
would give all the treasures of their houses for them, they cannot
be purchased: yet they are truly humbled for sin, and seriously
affected with the grace of Christ. For the support of such, I would
distinguish, and have them to do so also, betwixt what is essential
to spiritual sorrow, and what is contingent. Deep displeasure with
thyself for sin, hearty resolutions and desires of the complete
mortification of it, this is essential to all spiritual sorrow; but
tears are accidental, and in some constitutions rarely found. If
thou hast the former, trouble not thyself for want of the latter,
though it is a mercy when they kindly and undissembledly flow from a
heart truly broken.
    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," Lam. 5:
12. And if at the death of Abner, David could lament, and say, "A
prince, and a great man is fallen in Israel this day," 2 Sam. 3: 38.
If he could pathetically lament the death of Saul and Jonathan,
saying, "Daughters of Israel, weep over Saul, who clothed you in
scarlet; the beauty of Israel is slain upon the high places!" Ah!
how much more should it affect us, to see the beauty of heaven
fallen, the Prince of life hang dead upon a tree! O let the place
where you assemble to see this sight of your crucified Jesus, be a
Bochim, a place of lamentation.
    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: Rom. 6: 2 "How shall
we that are dead to sin, live any longer therein?" We are crucified
with Christ, what have we to do with sin? Have such a thought as
this, when thy heart is yielding to temptation. How can I do this,
and crucify the Son of God afresh! Has he not suffered enough
already on earth; shall I yet make him groan as it were for me in
heaven! Look, as David poured the water brought from the well of
Bethlehem, on the ground, though he was athirst, for he said, it is
the blood of the men? i.e. they eminently hazarded their lives to
fetch it; much more should a Christian pour out upon the ground,
yea, despise and trample under foot, the greatest profit or pleasure
of sin; saying, Nay, I will have nothing to do with it, I will on no
terms touch it, for it is the blood of Christ: it cost blood,
infinite, precious blood to expiate it. If there were a knife in
your house that had been thrust to the heart of your father, you
would not take pleasure to see that knife, much less to use it.
    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, 1 Pet. 2: 2.
    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, 2 Cor. 5: 14.
This will powerfully awaken a dull, sluggish, and lazy spirit. In a
word, what grace is there that this remembrance of Christ cannot
quicken? What sin cannot it mortify? What duty cannot it animate? O
it is of singular use in all cases to the people of God.
    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.






Sermon 22. The third preparative Act of Christ for his own Death.

Luke 22:41-44

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", Heb.
5: 7. strong cries that he poured out to God in the days of his
flesh. And for the humility expressed in it; he fell upon the
ground, he rolled himself as it were in the dust, at his Father's
feet. And in divers other respects it was a very remarkable prayer,
as you will hear anon.
    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 John 1: 14. And as a worthy divine of our own well notes,
that if the Holy Ghost had only intended it for a similitude or
resemblance, he would rather have expressed it, as it were drops of
water, than as it were drops of blood, for sweat more resembles
water than blood.
    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, John 18: 1. To which the Psalmist alludes in Psal. 110: 7.
"He shall drink of the brook in the way; therefore he shall lift up
the head." For this brook running through the valley of Jehosaphat,
that fertile soil, together with the filth of the city which it
washed away, gave the waters a black tincture, and so fitly
resembled those grievous sufferings of Christ, in which he tasted
both the wrath of God and men.
    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, John 18:
2. "And Judas, which betrayed him, knew the place, for Jesus
ofttimes resorted thither with his disciples." So that he repairs
thither, not to shun, but to meet the enemy; to offer himself as a
prey to the wolves, which there found him, and laid hold upon him.
He also resorted thither for an hour or two of privacy before they
came, that he might there freely pour out his soul to God. So much
for the circumstances of place where he prayed.
    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 Psal. 11: 6. "Upon
the wicked he shall rain snares, fire, and brimstone and a horrible
tempest; this shall be the portion of their cup," i.e. the
punishment allotted to them by God for their wickedness. And an
exceeding great misery, by a large or deep cup. So Ezek. 23: 32, 33,
"Thou shalt drink of thy sister's cup deep and large; thou shalt be
laughed to scorn, and had in derision; it containeth much. Thou
shalt be filled with drunkenness and sorrow, with the cup of
astonishment and desolation, with the cup of thy sister Samaria."
And when an affliction is compounded of many bitter ingredients,
stinging and aggravating considerations and circumstances, then it
is said to be mixed. "In the hand of the Lord there is a cup, and
the wine is red, (noting a bloody trial) it is full of mixture, and
he poureth out the same but the dregs thereof all the wicked of the
earth shall wring them out and drink them:" i.e. their shall have
the worst part of the judgement for their share. Thus afflictions
and calamities are expressed by the metaphor of a cup; great
calamities by a deep and large cup; afflictions compounded of many
aggravating circumstances, by a mixed cup. And from the effect it
has on those that must drink it, is called a cup of trembling, Isa.
57: 17. "Thou hast drunken at the hand of the Lord, the cup of his
fury, the dregs of the cup of trembling." Such a cup now was
Christ's cup; a cup of wrath; a large and deep cup, that contained
more wrath than ever was drunk by any creature, seen the wrath of an
infinite God. A mixed cup, mixed with God's wrath and man's in the
extremity. And all the bitter aggravating circumstances that ever
could be imagined; great consternation and amazement; this was the
portion of his cup.
    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, Lam. 4: 21. "Rejoice and be g}ad, O daughter of
Edom, that dwellest in the land of Uz; the cup also shall pass
through unto thee; thou shalt be drunken, and make thyself naked;"
which is an ironical reproof at the Idumeans, the deadly enemies of
the Jews, who wickedly insulted over them, when the cup was at their
mouths: as if the Lord had said, you have laughed and jeered at my
people, when my hand was on them; you rejoiced to see their
calamities: well, make yourselves merry still if you can, the cup
shall pass through unto thee; thy turn is coming, then laugh if thou
canst. So, on the contrary, the passing away of the cup, notes
freedom from, or our escaping of those miseries. And so Christ's
meaning, in this conditional request, is, Father, if it be thy will,
excuse me from this dreadful wrath; my soul is amazed at it. Is
there no way to shun it? Cannot I be excused? Or if it be possible,
spare me. This is the meaning of it. But then here is the
difficulty, how Christ, who knew God had from everlasting determined
he should drink it, who had compacted and agreed with him in the
covenant of redemption so to do, who came (as himself acknowledges)
for that end into the world, John 18: 37, who foresaw this hour all
along, and professed when he spake of this bloody baptism with which
he was to be baptised, that he was "straitened till it was
accomplished," Luke 12: 50. How (I say) to reconcile all this with
such a petition, that now when the cup was delivered to him, it
might pass, or he excused from suffering; this is the knot, this is
the difficulty.
    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, Mat. 26: 40. "What,
could you not watch with me one hour?" What, not watch with me? Who
may expect it from you more than I? Could you not watch? I am going
to die for you, and cannot you watch with me? What! cannot you watch
with me one hour? Alas! what if I had required great matters from
you? What: not an hour, and that the parting hour too! Christ finds
no ease from them, and back again he goes to that sad place, which
he had stained and purpled with a bloody sweat, and prays to the
same purpose again. O how he returns upon God over and over, as if
he resolved to take no denial! But, however, considering it must be
so, he sweetly falls in with his Father's will, Thy will be done.
    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, John 18: 18. I say, for him to sweat such streams through his
garments, falling to the ground on which he lay, must be concluded a
preternatural thing. And indeed it was not wonderful that such a
preternatural sweat should stream from all parts of his body, if you
do but consider what an extraordinary load pressed his soul at that
time, even such as no mere man felt, or was able to stand under,
even the wrath of a great and terrible God, in the extremity of it.
"Who (saith the prophet Nahum, chap. 1: 6.) can stand before his
indignation? And who can abide in the fierceness of his anger? His
fury is poured out like fire, and the rocks are thrown down by him."
    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,"
Matth. 26: 38. "The word signifies beset with grief round about."
And it is well expressed by that phrase of the psalmist, "The
sorrows of death compassed me about, the pains of hell got hold upon
me." Mark varies the expression, and gives it us in another word no
less significant and full, Mark 14: 33. "He began to be sore amazed
and very heavy," "Sore amazed, it imports so high a degree of
consternation and amazement, as when the hair of the head stands up
through fear." Luke has another expression, for it in the text; he
was "en agonia", in an agony. An agony is the labouring and striving
of nature in extremity. And John gives it us in another expression,
John 12: 27. "Now is my soul troubled." The original word is a very
full word. And it is conceived the Latins derive that word which
signifies hell, from this, by which Christ's troubles are here
expressed. This was the load which oppressed his soul, and so
straitened it with fear and grief, that his eyes could not vent or
ease sufficiently by tears; but the innumerable pores of his body
are set open, to give vent by letting out streams of blood. And yet
all this while, no hand of man was upon him. This was but a prelude,
as it were, to the conflict that was at hand. This bloody sweat in
which he prayed, was but as the giving or sweating of the stones
before a great rain. Now he stood as it were, arraigned at God's
bar, and had to do immediately with him. And you know "it is a
fearful thing to fall into the hands of the living God." The uses of
this follow in this order.
    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, Psal. 22: 11. "Be not far from me, for trouble is
near; for there is none to help." We be to him, whom death or
trouble finds afar off from God. And as prayer is the best
preparative for troubles, so the choicest relief under them. Griefs
are eased by groans. The heart is cooled and disburdened by
spiritual evaporations. You know it is some relief if a man can pour
out his complaint into the bosom of a faithful friend, though he can
but pity him; how much more to pour out our complaints into the
bosom of a faithful God, who can both pity and help us; Luther was
wont to call prayers the leeches of his cares and sorrows; they suck
out the bad blood. It is the title of Psal. 102, A prayer for the
afflicted, when he is overwhelmed, and poureth out his complaint
before the Lord. It is no small ease to open our hearts to God. When
we are as full of grief, as Elihu was of matter, let us say as he
did, Job 32: 19. "Behold, Lord, my heart is as wine which has no
vent, it is ready to burst as new bottles. I will speak that I may
be refreshed."
    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," Mat. 6: 6. It is as much as
if Christ had said, See all clear; be sure to retire in as great
privacy as may be; let no ear but God's hear what thou hast to say
to him. This is at once a good note of sincerity, and a great help
to spiritual liberty and freedom with God.
    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," Psal. 22:
2. Christ was not heard in the thing he desired, and yet heard in
that he feared, Heb. 5: 7.
    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, Lam. 3: 8. "When I cry and
shout, he shutteth out my prayers; thou coverest thyself with a
cloud, that our prayers cannot pass through." Then, with Jonah we
conclude "we are cast out of his sight." Alas! we judge by sense
according to what we see and feel; and cannot live by faith on God,
when he seems to hide himself, put us off, and refuse our requests.
It calls for an Abraham's faith, to "believe against hope, giving
glory to God." If we cry, and no answer comes presently, our carnal
reason draws a headlong hasty conclusion. Sure I must expect no
answer: God is angry with my prayers: The seed of prayer has lain so
long under the clods, and it appears not; surely it is lost, I shall
hear no more of it.
    Our prayers may be heard, though their answer be for the
present suspended. As David acknowledged, when he coolly considered
the matter, Psal. 31: 22. "I said in my haste, I am cut off from
before thine eyes; nevertheless thou heardest the voice of my
supplication, when I cried unto thee." No, no, Christian; a prayer
sent up in faith, according to the will of God, cannot be lost,
though it be delayed. We may say of it as David said of Saul's
sword, and Jonathan's bow, that they never returned empty.
    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.
    
    



Sermon 23. The first Preparation for Christ's Death, on his Enemies
Part, by the treason at Judas.

Matth. 26:47,48,49.

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, Psal. 41: 9. "Yea, mine own familiar friend, in
whom I trusted, which did eat of my bread, has lift up his heel
against me." Lo, this was the traitor, and this was his name and
office.
    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, Mark 14: 20. He also denounced a
dreadful woe upon him that should do it, ver. 21. "the Son of man
goes indeed, as it is written of him; but wo to that man by whom the
Son of man is betrayed; good had it been for that man if he had
never been born." This was spoken in Judas's presence. And one would
have thought so dreadful a doom as Christ passed upon the man! that
should attempt this, should have affrighted him far enough from the
thoughts of such a wickedness. Nay, Christ comes nearer to him than
this, and told him he was the man: for when Judas (who was the last
that put the question to Christ) asked him, "Master, is it I?"
Christ's answer imports as much as a plain affirmation, "Thou hast
said," Matt. 26: 25. Moreover,
    3. He does it not out of a blind zeal against Christ, as many
of his other enemies did; of whom it is said, 1 Cor. 2: 8. "That had
they known him, they would not have crucified the Lord of glory:"
but he did it for money to make his market of Christ. He sold Christ
as a man would sell an ox, or a sheep to the butcher for profit. He
was fully of the mind of the Pope, whose motto was "The smell or
savour of gain is sweet? let it arise out of what it will." If he
can get any thing by Christ's blood, it shall be a vendible
commodity with him. "what will ye give me, (saith he) and I will
betray him?" Matth. 26: 15.
    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! Zech. 11: 12,13. I confess, it is a
wonder, he asked no more, knowing how much they longed for his
blood; and that they offered no more for him: how then should the
scriptures have been fulfilled? O what a sale was this! to sell that
blood, which all the gold and silver in the world is not worth one
drop of, for a trifle! still the wickedness of the fact rises higher
and higher.
    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, Luke
23: 3, 4. "Then entered Satan into Judas, surnamed Iscariot, and he
went his way", &c. his own lusts, like dry tinder, kindled
presently: his heart was covetous; there was predisposed matter
enough for the devil to work on, so that it was but touch and take.
Ver. 25. They covenanted to give him money, and he promised, &c.
    The holy God disposed and ordered all this to the singular
benefit and good of his people: Acts 4: 28. they did whatsoever "his
hand and counsel had before determined to be done." And by this
determinate counsel of God, he was taken and slain, Acts 2: 23. Yet
this no ways excuses the wickedness of the instruments: for what
they did, was done from the power of their own lusts, most wickedly;
what he did was done in the unsearchable depth of his own wisdom,
most holy. God knows how to serve his own ends by the very sins of
men, and yet have no communion at all in the sin he so over-rules.
If a man let a dog out of his hand in pursuit of a hare, the dog
hunts merely for a prey; but he that lets him go, uses the sagacity
and nimbleness of the dog to serve his own ends by it. Judas minded
nothing but his own advantage to get money: God permitted that lust
to work, but over ruled the issue to his own eternal glory, and the
salvation of our souls.
    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, Acts 1: 18. And now he that
had no bowels for Christ, has none for himself. As for his soul, it
went to its own place, ver. 25. even the place appointed for the son
of perdition, as Christ calls him, John 17: 12. His name retains an
odious stench to this day, and shall to all generations: it is a bye-
word, a proverb of reproach. This was his end; we will next improve
it.
    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 Cor. 10: 12. "Let him that thinks he standeth, take
heed lest he fall." O beware of a loose foundation. If you begin
your profession as Judas did, no wonder if it shall end as his did.
    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, John 12: 6. He made no conscience of
committing the sin, so he could but cover and hide it from men. This
helped on his ruin, and so it will thine, reader, if thou be guilty
herein. A secret way of sinning, under the covert of profession,
will either break out at last to the observation of men, or else
slide thee down insensibly to hell, and leave thee there only this
comfort, that no body shall know thou art there.
    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?" Matth. 26: 25.
But he that was last in the suspicion was first in the
transgression. "He that trusteth in his own heart, is a fool," saith
Solomon, Prov. 28: 26. Such a fool was this great professor. It will
be your wisdom to keep a jealous eye upon your own hearts; and still
suspect their fairest pretences.
    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, Acts 3:
17,19 compared. Take heed therefore of abusing knowledge, and
putting a force upon conscience.
    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, Matth. 13: 20,
21. That which is the predominant interest, will prevail, and sway
with us in the day of our trial. Hear me, all you that profess
religion, and have given your names to Christ; if that profession be
not built upon a solid and real work of grace upon your hearts, you
shall never honour religion, nor save your souls by it. O it is your
union with Christ, that, like a spring, maintains your profession.
"So much as you are united to Christ, so much constancy, steadiness,
and evenness, you will manifest in the duties of religion, and no
more."
    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?" 2 Kings 8: 13. His wickedness first discovered itself in
murmuring and discontent, taking a pique at some small matters
against Christ, as we may find, by comparing John 6 from verse 60 to
70, with John 12 from verse 3 to 9. but see to what it grows at
last. That lust or temptation that at first is but a little cloud as
big as a man's hand, may quickly overspread the whole heaven. It is
our engaging in sin, as in the motion of a stone down the hill,
vires acquirit eundo, "it strengthens itself by going;" and the
longer it runs, the more violent. Beware of the smallest beginnings
of temptations. No wise man will neglect or slight the smallest
spark of fire, especially if he see it among many barrels of
gun-powder. You carry gun-powder about you, O take heed of sparks.
    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," 1
Tim. 6: 9. In that pit of perdition, this son of perdition fell, and
never rose more. O you that so court and prosecute it; that so love
and admire it; make a stand here; pause a little upon this example;
consider to what it brought this poor wretch, whom I have presented
to you dead, eternally dead, by the mortal wound that the love of
this world gave him: it destroyed both soul and body. Pliny tells
us, that the Mermaids delight to be in green meadows, into which
they draw men by their enchanting voices; but, saith he, there
always lie heaps of dead men's bones by them. A lively emblem of a
bewitching world! Good had it been for many professors of religion,
if they had never known what the riches, and honours, and pleasures
of this world meant.
    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," 1 Tim. 6: 9. You may have your desires with a curse. He
that brings home a pack of fine clothes infected with the plague,
has no such great bargain of it, how cheap soever he bought them.
    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,"
Matth. 18: 7. And what if God do permit these things to fall out,
that thou mayest be hardened in iniquity, confirmed in sin by such
occasions, and so the destruction brought about this way: Blessed is
he that is not offended at Christ.
    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,
1 Cor. 12: 31. Gifts as one saith, are dead graces, but graces are
living gifts. There is many a learned head in hell. These are not
the things that accompany salvation. Gifts are the gold that
beautifies the temple; but grace is as the temple which sanctifies
the gold. One tear, one groan, one breathing at an upright heart, is
more than the tongues of angels.
    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," Rev. 2: 23. In heaven we shall meet many that we
never thought to meet there, and miss many we were confident we
should see there.
    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," Mica. 7: 5. Not that there is no
sincerity in any man, but because there is so much hypocrisy in many
men, and so much corruption in the best of men, that we may not be
too confident, nor lay too great a stress upon any man. Peter's
modest expression of Sylvanus is a pattern for us; "Sylvanus, a
faithful brother unto you (as I suppose") 1 Pet. 5: 12. The time
shall come, saith Christ, that "brother shall betray brother to
death," Mat. 10: 11. Your charity for others may be your duty, but
your too great confidence may be your snare. Fear what others may
do, but fear thyself more.



Sermon 24. The second and third Preparatives for the Death of
Christ, by his illegal Trial and Condemnation.

Luke 23:23,24

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," Acts
12:4. But these men cannot sleep till they have his blood, and
therefore the preparation of the passover being come, they resolve
in all haste to destroy him; yet lest it should look like a
downright murder, it shall be formalised with a trial. This his
trial and condemnation are the two last acts by which they prepared
for his death, and are both contained in this context; in which we
may observe, 1. The indictment. 2. The sentence to which the judge
proceeded.
    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, Luke 22: 54. And there they that
held him, mocked him, smote him, blind-folded him, struck him on the
face, and bid him prophesy who smote him; and many other things
blasphemously spake they against him, ver. 63, 64, 65. How illegal
and barbarous a thing was this? When they were but binding Paul with
thongs, he thought himself abused contrary to law, and asked the
centurion that stood by, "Is it lawful fat for you to scourge a man
that is a Roman, and uncondemned?" q. d. Is this legal! What, punish
a man first, and judge him afterwards! But Christ was not only
bound, but horribly abused by them all that night, dealing with him
as the lords of the Philistine did with Samson, to whom it was sport
to abuse him. No rest had Jesus that night; no more sleep for him
now in this world: O it was a sad night to him: and this under
Caiaphas's own roof.
    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.
Luke 22: 66. "As soon as it was day, the elders of the people, and
the chief priests, and the scribes came together and led him into
their council." This was the ecclesiastical court, the great
Sanhedrin, which, according to its first constitution, should
consist of seventy grave, honourable, and learned men; to whom were
to be referred all doubtful matters, too hard for inferior courts to
decide. And these were to judge impartially and uprightly for God,
as men in whom was the Spirit of God, according to God's counsel to
Moses, Numbers 11: 16, &c. In this court the righteous and innocent
might expect relief and protection. And that is conceived to be the
meaning of Christ's words, Luke 13: 33 "It cannot be that a prophet
perish out of Jerusalem;" that is, there righteousness and innocence
may expect protection. But now, contrary to the first constitution,
it consisted at a pack of malicious Scribes and Pharisees, men full
of revenge, malice, and all unrighteousness: and over these Caiaphas
(a head fit for such a body) at this time presided. And though there
was still some face of a court among them, yet their power was so
abridged by the Romans, that they could not hear and determine,
judge and condemn in capital matters, as formerly. For as Josephus
their own historian informs us, Herod in the beginning of his reign
took away this power from them; and that scripture seems to confirm
it, John 18: 31. "It is not lawful for us to put any man to death;"
and therefore they bring him to Pilate's bar. He also understood him
to be a Galilean, and Herod being Tetrarch of Galilee, and at that
time in Jerusalem, he is sent to him, and by him remitted to Pilate.
    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, Mat. 22: 24. "Give unto Caesar the things that are Caesar's."
And yet with such palpable untruths is Christ charged.
    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, Mat. 26: 59. "Now the chief priests and elders, and all the
council, sought false witnesses against Jesus to put him to death."
Abominable wickedness! for such men, and so many, to complot to shed
the blood of the innocent, by known and studied perjury! What will
not malice against Christ transport men to?
    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," Isa. 53: 7. As also to leave us a precedent
when to speak, and when to be silent, when we for his name sake
shall be brought before governors: for such reasons as these he
sometimes answers not a word, and then they are ready to condemn him
for a mute. "Answerest thou nothing? (saith the high-priest) what is
it that these witness against thee?" Mat. 26: 62. "Hearest thou not
how many things they witness against thee?" saith Pilate, Mat. 27:
13.
    And when he makes his defence in words of truth and soberness,
they smite him for speaking, John 18: 22. "And when he had thus
spoken, one of the officers which stood by, struck Jesus with the
palm of his hand, saying, answerest thou the high priest so?" And
what had he spoken to exasperate them? Had he spoken impertinently?
Not at all; what he said was but this, when they would have had him
ensnare himself with his own lips: "Jesus answered, I spake openly
in the world, I ever taught in the synagogue, and in the temple,
whither the Jews always resort, and in secret have I said nothing.
Why askest thou me? Ask them that heard me, behold they know what I
said;" q. d. I am not obliged to accuse and ensnare myself, but you
ought to proceed secundum allegata et probata, according to what is
alleged and proved. Did he deserve a blow on his mouth for this? O
who but himself could have so patiently digested such abuses! Under
all this he stands in perfect innocence and patience, making no
other return to that wretch that smote him, but this, "If I have
spoken evil, bear witness of the evil but if well, why smites thou
me?"
    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?"
Mat. 27: 23. Nay, in the preface to the very sentence itself, he
acknowledges him to be a just person, Mat. 27: 24. "When Pilate saw
he could prevail nothing, but that rather a tumult was made, he took
water, and washed his hands before the multitude, and said, I am
innocent of the blood of this just person, see ye to it." Here the
innocence of Christ brake out like the sun wading out of a cloud;
convincing the conscience of his judge that he was just; and yet he
must give sentence on him, for all that, to please the people.
    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,"
Job 32: 9. Here were many great men, many aged men, many politic men
in council; but not one wise or good man among them. In this council
were men of parts and learning, men of great abilities, and by so
much the more pernicious, and able to do mischief. Wickedness in a
great or learned man, is like poison given in wine, the more
operative and deadly. Christ's greatest enemies were such as these.
Heathen Pilate had more pity for him than superstitious Caiaphas.
Luther tells us, that his greatest adversaries did not rise out of
the ale-houses or brothel-houses, but out of monasteries, convents,
and religious houses.
    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," Mat. 14: 61, 62.
He knew that answer would cost his life, and yet he durst not deny
it. On this account the apostle saith, "he witnessed a good
confession before Pontius Pilate," 1 Tim. 6: 13. Herein Christ has
ruled out the way of our duty, and by his own example, as well as
precept, obliged us to a sincere confession of him, and his truth,
when we are required lawfully so to do, i.e. when we are before a
lawful magistrate, and the questions are not curious or captious;
when we cannot hold our peace, but our silence will be
interpretatively a denying of the truth; finally, when the glory of
God, honour of his truth, and edification of others, are more
attainable by our open confession, than they can be by our silence;
then must we with Christ, give direct, plain, sincere answers.
    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, Mat. 10: 33. "Whosoever
shall deny me before men, him will I deny before my Father which is
in heaven." Christ will repay him in his own coin. It was a noble
saying of courageous Zwinglius, "What deaths would I not choose?
What punishment would I not undergo? Yea, into what vault of hell
would I not rather choose to be thrown, than to witness against my
conscience? Truth can never be bought too dear, nor sold cheap. The
Lord Jesus, you see, owns truth with the imminent and instant hazard
of his life. The whole Cloud of witnesses have followed him therein,
Rev. 14: 1. We ourselves once openly owned the ways of sin; and
shall we not do as much for Christ, as we then did for the devil?
Did we then glory in our shame, and shall we now be ashamed of our
glory? Do not we hope Christ will own us at the great day? Why, if
we confess him, he also will confess us. O think on the
reasonableness of this duty.
    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, Mat. 11: 28. This will be
convincing to your enemies, comfortable to yourselves, and
honourable to religion: and as for your innocence, God will clear it
up as Christ's was.
    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, John 19: 8, 12.
the fear of a Deity fell upon him; his mind was greatly perplexed,
and dubious about this prisoner whether he was a God or a man. And
yet the fear of Caesar prevailed more than the fear of a Deity; he
proceeds to give sentence.
    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, Jam.
5: 6. Now was that word made good, Psal. 94: 21. "They gather
themselves together against the soul of the righteous, and condemn
the innocent blood."
    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, Psal. 27: 12. "O deliver me not over
to the will of mine enemies." But Pilate delivers Christ over to the
will of his enemies, men full of enmity, rage, and malice, whose
greatest pleasure it was to glut themselves with his blood, and to
satiate their revengeful hearts with such a spectacle of misery. For
lo, as soon as these wolves had gripped their prey, they were not
satisfied with that cursed, cruel, and ignominious death of the
cross, to which Pilate had adjudged him, but they are resolved he
shall die over and over; they will contrive many deaths in one; now
they saw as a tyrant did once, moriatur, at sentiat se mori; "let
him die, so as he may feel himself to die." To this end they
presently strip him naked; scourge him cruelly; array him in
scarlet, and mock him; crown him with a bush of plaited thorns;
fasten that crown upon his head by a blow with a cane, which set
them deep into his sacred temples; sceptered him with a reed, spat
in his face, stript off his mock-robes again; put the cross upon his
back, and compelled him to bear it. All this, and much more, they
express their cruelty by, as soon as they had him delivered over to
their will. So that this was a cruel sentence.
    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," Luke 23: 28, &c.
O the perfect patience and meekness of Christ. The inferences from
hence are.
    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, Psal. 94:
20. "It was the complaint of Pliny to Trojan, that whereas crimes
were wont to be the burden of the age, now laws were so; and that he
feared the commonwealth which was established would be subverted by
laws." It is not likely that virtue will much flourish, when
"judgement springs up as hemlock in the furrows of the field," Hos.
10: 4. How much therefore is it our concernment to pray, that
"judgement may run down as a mighty stream?" Amos 5: 24. "That our
officers may be peace, and our exactors righteousness?" Isa. 60: 17.
It was not therefore without great reason, that the apostle
exhorted, that "supplications, prayers, intercessions, and giving of
thanks be made for all men; for kings, and all that are in
authority, that we may lead a quiet and peaceful life in all
godliness and honesty;" 1 Tim. 2: 1, 2. Great is the interest of the
church of God in them; they are instruments of much good or much
evil.
    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," Eccles. 3: 16, 17. Some
indeed, on this ground, have denied the divine providence; but
Solomon draws a quite contrary conclusion, God shall judge: Surely,
he will take the matter into his own hand, he will bring forth the
righteousness of his people as the light, and their just dealing as
the noon-day. It is a mercy, if we be wronged in one court, that we
can appeal to another where we shall be sure to be relieved by a
just impartial Judge. "Be patient therefore, my brethren (saith the
apostle) until the coming of the Lord," James 5: 6, 7, 8.
    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? Prov. 29: 25. To guard
thy soul, reader, against this mischief, let such considerations as
those be ever with thee.
    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; Gen. 42: 21. Job 13: 26. It will not only retain the
memory of what you did, but it will accuse you for it: Mat. 27: 4.
It will not fear to tell you that plainly, which others dare not
whisper. It will not only accuse, but it will also condemn you for
what you have done. This condemning voice of conscience is a very
terrible voice.
    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; Job 31: 14. Psal. 1: 5. The fear it
works will make you wish for a hole in the rock to hide you; Isa. 2:
9, 10, 15, 19. And its despair is a death pang. The cutting off of
hope, is the greatest cut in the world. O! who can stand under such
a load as this? Prov. 17: 14.
    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.
Gal. 6: 7. "What a man sows, that shall he reap:" And as sure as the
harvest follows the seed time, so sure shall shame, fear, and
horror, follow sin, Dan. 12: 2. What Zeuxis, the famous limner, said
of his work, may much more truly be said of ours, aeternitati pingo,
I paint for eternity, said he, when one asked him why he was so
curious in his work. Ah! how bitter will those things be in the
account and reckoning, which were pleasant in the acting, and
committing? It is true, our actions, physically considered, are
transient; how soon is a word or action spoken or done, and there is
an end of it? But morally considered, they are permanent, being put
upon God's book of account. O! therefore take heed what you do; so
speaks speak, so act, as they that must give an account.
    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






Sermon 25. Christ's memorable Address to the Daughters of Jerusalem,
in his Way to the Place of his Execution.

Luke 23:27,28,&c.

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 Mat. 9: 13. "I will have mercy, and
not sacrifice," i.e. mercy rather than sacrifice. So here, weep
rather upon your own account, than mine; reserve your sorrows for
the calamities coming upon yourselves and your children. You are
greatly affected, I see, with the misery that is upon me; but mine
will be quickly over, yours will be long. In which he shows his
merciful and compassionate disposition, who was still more mindful
of the troubles and burdens of others than of his own.
    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, Ezek. 36:
26. "By taking away the heart of stone, and giving a heart of
flesh;" i.e. a heart impressive, and yielding to such arguments and
considerations as move it to mourning.
    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 Mat. 13: 20. "received the word with joy," and so did
John s hearers also, who for "a season rejoiced in his light," John
3: 35. Now, if the affections of joy under the word may be
exercised, why not of sorrow also? If the comfortable things
revealed in the gospel may stir up the one, by a parity of reason,
the sad things it reveals may answerably work upon the other. Even
those Israelites whom Moses told they should fall by the sword, and
not prosper, for the Lord would not be with them, because they were
turned away from him; yet when Moses rehearsed the message of the
Lord in their ears, they mourned greatly, Numb. 14: 39. I know the
Lord pardoned many of them their iniquities, though he took
vengeance on their inventions; and yet it is as true, that with many
of them God was not well pleased, 1 Cor. 10: 5. Many instances of
their weeping and mourning before the Lord we find in this sacred
history; and yet their hearts were not steadfast with God.
    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, Hos. 6: 4. "O
Ephraim, what shall I do unto thee? O Judah, what shall I do unto
thee? for your goodness is as a morning cloud and as the early dew,
it goeth away. And so he complains, Psal. 78: 34, 35, 36. When he
slew them, then they sought him: and they returned and enquired
early after God. And the remembered that God was their rock, and the
most high God their redeemer; nevertheless they did flatter him with
their lips, and lied unto him with their tongues." For had this
remembrance of God been the gracious temper of their souls, it would
have continued with them; they would not have been thus wavering
thus hot and cold with God, as they were. Therefore we conclude,
that we cannot infer a work of grace upon the heart, simply and mere
from the meltings and thaws that are sometimes upon it. And hence,
for your use, I shall infer, that,
    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" Mat. 11: l7. They must inevitably come short of heaven,
who come so short of those that do come short of heaven. If those
perish that have rejoiced under the promises, and mourned under the
threats of the word; what shall become of them that are as
unconcerned, and unteached by what they hear, as the seats they sit
on, or the dead that lie under their feet? Who are given up to such
hardness of heart, that nothing can touch or affect them? One would
think, the consideration of the sixth chapter to the Hebrew should
startle such men and women, and make them cry out, Lord, what will
become of such a senseless, stupid, dead creature as I am? If they
that shave been enlightened, and have tasted of the heavenly gift,
and were made partakers of the Holy Ghost, and have tasted the good
word of God, and the powers of the world to come, may,
notwithstanding such high raised affections as these, so fall away,
that it shall be impossible to renew them again by repentance, what
shall we then say, or think of his estate, to whom the most
penetrating and awakening truths are no more than a tale that is
told? The fire and hammer of the gospel can neither melt nor break
them; they are iron and brass, Jer. 6: 28, 29.
    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 1 Cor.
10: 12. that many souls stand exceeding dangerously, who are yet
strongly conceited of their own safety. And if you please to consult
those scriptures in the margin, you shall find vain confidence to be
ruling folly over the greatest part of men; and that which is the
utter overthrow, and undoing of multitudes of professors.
    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, Mat. 19: 30. Great is the deceitfulness of our hearts, Jer.
17: 9. And many are the subtleties and devices of Satan, 2 Cor. 11:
3. Many also are the astonishing examples of self-deceiving souls
recorded in the word. Remember what you lately read of Judas. Great
also will be the exactness of the last judgement. And how confident
soever you be, that you shall speed well in that day, yet still
remember that trial is not yet past. Your final sentence is not yet
come from the mouth of your Judge. This I speak not to affright and
trouble, but excite and warn you. The loss of a soul is no small
loss, and, upon such grounds as these, they are every day cast away.
    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, Zech. 12: 10. that "they shall look upon him
whom they have pierced, and mourn for him, as one mourneth for his
only son, and shall be in bitterness for him, as one that is in
bitterness for his first-born." Ponder seriously here, the spring
and motive, They shall look upon me; it is the eye of faith that
melts and breaks the heart. The effect of such a sight of Christ;
they shall look and mourn; be in bitterness and sorrow. True
repentance is a drop out of the eye of faith; and the measure or
degree of that sorrow caused by a believing view of Christ. To
express which, two of the fullest instances of grief we read of, are
borrowed; that of a tender father, mourning over a dear and only
son; that of the people of Israel, mourning over Josiah, that
peerless prince, in the valley of Megiddo.
    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; 2 Cor. 5: 14. "If one died for all, then were all
dead." How woeful was my case when the law had passed sentence on
me? I could not be sure when I lay down, but that it might be
executed before I rose; nothing but a puff of breath betwixt my soul
and hell.
    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,"
Rom. 8: 34. My soul is escaped as a bird out of the snare of the
fowler; I was condemned, but am now cleared; I was dead, but am sow
alive; O the unsearchable riches of Christ! O love past finding out!
    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",
Rom. 8: 32. Now I may rest upon him for pardon, peace, acceptance,
and glory for my soul. Now I may rely upon him safely for provision,
protection, and all supplies for my body. Christ is the root of
these mercies; he is more than all these, he is nearer and dearer to
God than any other gift. O what a blessed, happy, comfortable state
has he now brought my soul into!
    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,
Zech. 12: 10. Such a frame as this is not born with us, or to be
acquired by us; for it is there said to be poured out by the Lord
upon us, "I will pour upon them," &c. There is no hypocrisy or
dissimulation in these mournings, they being compared to the
mourning of a man for his only son: an sure parents hearts are not
untouched when they behold such sights.
    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, Ezek. 36: 26. This shall be the covenant; "A
new heart also will I give you, and a new spirit will I put within
you; and I will take away the stony heart out of your flesh, and I
will give you an heart of flesh." What wouldest thou have given
sometimes for such a heart as now thou hast, though it be not yet as
thou wouldest have it? And however you value and esteem it, God
himself sets no common value on it: for mark what he saith of it,
Psal. 51: 17. "The sacrifices of God are a broken heart: a broken
and a contrite spirit, O God, thou wilt not despise;" i. e. God is
more delighted with such a heart, than with all the sacrifices in
the world; one groan, one tear, flowing from faith, and the spirit
of adoption, are more to him, than the cattle upon a thousand hills.
And to the same sense he speaks again, Isa. 66: 1, 2. "Thus saith
the Lord, The heaven is my throne, and the earth is my footstool,
Where is the house that ye build to me? And where is the place of my
rest? - But to this man will I look, even to him that is poor, and
of a contrite spirit, and trembleth at my word;" q. d. All the
magnificent temples and glorious structures in the world, give me no
pleasure in comparison of such a broken heart as this.
    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.



Sermon 26. Of the Nature and Quality of Christ's Death.


Acts 2:23

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, Phil. 2: 8. "He
became obedient to death, even the death of the cross;" where his
humiliation is both specified; he was humbled to death; and
aggravated by a most emphatical reduplication, even the death of the
cross. So Acts 5: 30. "Jesus whom ye slew and hanged on a tree;"
q.d. it did not suffice you to put him to a violent death, but you
also put him to the most base, vile and ignominious death; "you
hanged him on a tree."
    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," Is 53: 8. And yet "he laid down his life of
himself; no man took it from him," John 10: 17. I call his death
violent, because he died not a natural death, i.e. he lived not till
nature was consumed with age, as it is in many who live till their,
balsamum radicale, "radical moisture," like the oil in the lamp, be
quite consumed, and then go out like an expiring lamp. It was not so
with Christ: for he was but in the flower and prime of his time when
he died. And indeed, he must either die a violent death, or not die
at all; partly, because there was no sin in him, to open a door to
natural death; as it does in all others. Partly, because else his
death had not been a sacrifice acceptable and satisfactory to God
for us. That which died of itself was never offered up to God; but
that which was slain, when it was in its full strength and health.
The temple was a type of the body of Christ, John 2: 19. Now, when
the temple was destroyed, it did not drop down as an ancient
structure decayed by time, but was pulled down by violence, when it
was standing in its full strength. Therefore he is said to suffer
death, and to be put to death for us in the flesh, 1 Pet. 3: 18.
That is the first thing. It was a violent, though a voluntary death.
For violent is not opposed to voluntary, but to natural.
    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", Acts 2: 24. "The pains of death:" but properly they
signify the pangs of travail: yea, the birth-pangs, the most acute
sorrows of a travailing woman. His soul was in travail, Isa. 53, his
body in bitter pangs; and being as Aquinas speaks, optime
complectionatus, of the most excellent crests, exact and just
temperament; his senses were more acute and delicate than ordinate;
and all the time of his suffering, so they continued; not in the
least blunted, dulled, or rebated, by the pains he suffered.
    "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, Heb. 12:
2. He not only endured the cross, but also despised the shame.
Obedience to his Father's will, and zeal for our salvation, made him
digest the shame of it, and despise the baseness that was in it.
    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," Gal. 3: 13.
"His body shall not remain all night upon the tree, but thou shalt
in any wise bury him that day; for he that is hanged is accursed of
God." The very symbol of lifting them up betwixt heaven and earth
carried much shame in it. For it implies this in it, that the person
so used, was so execrable, base, and vile, that he deserved not to
tread upon the earth or touch the surface of the ground any more.
And the command for burying them that day, does not at all mitigate,
but rather aggravates this curse: speaking the person to be so
abominable, that as he is lifted up into the air, and hanging
between heaven and earth, as unworthy ever to set foot more upon the
earth; so when dead, they were to hasten to bury him, that such an
abominable sight might be removed as soon as might be, from before
the eyes of men; and that the earth might not be defiled, by his
lying on the surface of it, when taken down.
    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," Mark 15: 37, 39.
    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 Joshua 2: 29. commenting upon the death
of king Ai, who was hanged upon the tree, until the evening, tells
us, "That the principal reason of the malediction and execrableness
of his death was, because the death of Christ was prefigured in that
mystery." Christ came to take away the curse from us by this death;
and so must be made a curse. On him must all the curses of the moral
law lie, which were due to us. And that nothing might be wanting to
make it a full curse, the very death he died, must also have a
ceremonial curse upon it.
    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, Numb. 19: 9. Moses made a serpent of brass, and put it
upon a pole. And, saith Christ, John 3: 14. "As Moses lifted up the
serpent in the wilderness, so must the Son of man be lifted up,"
that so he might correspond with that lively type, made of him in
the wilderness.
    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, Psal. 22: 16, 17. "For dogs have
compassed me about, the assembly of the wicked have inclosed me:
they pierced my hands and feet; I may tell all my bones; they look
and stare upon me." Which has a manifest reference to the distension
of all his members upon the tree, which was a rack to him. So Zech.
12: 10. "They shall look upon me, whom they have pierced." Yea,
Christ himself had foretold the death he should die, in the
forecited, John 3: 14. saying, "He must be lifted up," i.e. hanged
between heaven and earth. And the scriptures must be fulfilled.
    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, Col. 1: 14.
"In whom we have redemption through his blood, even the forgiveness
of sins." And 1 John 1: 7. "The blood of Christ cleanseth us from
all sin." Two things will make this demonstrable.
    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, 1 Pet. 1: 18. "Ye were
not redeemed with corruptible things, as silver and gold; but with
the precious blood of the Son of God." This preciousness of the
blood of Christ riseth from the union it has with that person, who
is over all, God blessed for ever. And on that account is stiled the
blood of God, Acts 20: 28: and so it becomes royal, princely blood:
Yea, such for the dignity, and efficacy of it, as never was created,
or shall ever run in any other veins but his. The blood of all the
creatures in the world, even a sea of human blood bears no more
proportion to the precious. and excellent blood of Christ, than a
dish of common water, to a river of liquid gold. On the account of
its invaluable preciousness, it becomes satisfying and reconciling
blood to God. So the apostle speaks, Col. 1: 20. "And (having made
peace through the blood of his cross) by him to reconcile all things
to himself; by him, I say, whether they be things in earth, or
things in heaven." The same blood which is redemption to them that
dwell on earth, is confirmation to them that dwell in heaven. Before
the efficacy of this blood, guilt vanishes, and shrinks away as the
shadow before the glorious sun. Every drop of it has a voice, and
speaks to the soul that sits trembling under its guilt better things
than the blood of Abel, Heb. 10: 24. It sprinkles us from all evil,
i.e. an unquiet and accusing conscience, Heb. 10: 22. For having
enough in it to satisfy God, it must needs have enough in it to
satisfy conscience.
    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 Acts 13: 39. "And by
him all that believe, are justified from all things, from which they
could not be justified by the law of Moses."
    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, Heb. 7: 22. Can God exact
satisfaction from the blood and death of his own Son, the surety of
believers, and yet still demand it from believers? It cannot be.
"Who (saith the apostle) shall lay any thing to the charge of God's
elect? It is God that justifieth. Who shall condemn? It is Christ
that died," Rom. 8: 33, 34. And why are faith and repentance
prescribed as the means of pardon? Why does God every where in his
word, call upon sinners to repent, and believe in this blood?
encouraging them so to do, by so many precious promises of
remission; and declaring the inevitable and eternal ruin, of all
impenitent, and unbelieving ones, who despise and reject this blood?
What, I say, does all this speak, but the possibility of a pardon
for the greatest of sinners; and the certainty of a free, full, and
final pardon for all believing sinners? O what a joyful sound is
this! What ravishing voices of peace, pardon, grace, and acceptance,
come to our ears from the blood of the cross?
    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, 1 Tim. 1: 13. But it may be thou wilt object;
this was a rare and singular instance, as it is a great question
whether any other sinner shall find the like grace that he did. No
question of it at all, if you believe in Christ as he did; for he
tells us, ver. 16. "For this cause I obtained mercy that in me
first, Jesus Christ might show forth all long suffering, for a
pattern to them which should hereafter believe on him to life
everlasting." So that upon the same grounds he obtained mercy, you
may obtain it also.
    Those very men who had a hand in the shedding of Christ's
blood, had the benefit of that blood afterwards pardoning them, Acts
2: 36. There is nothing but unbelief and impenitence of heart can
bar thy soul from the blessings of this blood.
    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," 1 Cor. 3: 22. Yours as a special privilege and favour.
Christ has not only conquered it, but is more than a conqueror; for
he has made it beneficial, and very serviceable to the saints. When
Christ was nailed to the tree, then he said as it were to death,
which came to grapple with him there, "Death, I will be thy plague;
O grave, I will be thy destruction:" and so he was; for he swallowed
up death in victory, spoiled it of its power. So that, though it may
now affright some weak believers, yet cannot hurt them at all.
    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, 1 Pet. 5: 10. They are but the sufferings of the
present time, Rom. 8: 18.
    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, Col. 2: 24.
Heb. 11: 26. As when two are partners or owners of a ship, half of
the gain, and half of the loss, belongeth to either of the two. So
Christ in our sufferings, is half gainer, and half loser, with us:
yea, the heaviest end of the black tree lieth on your Lord. It
falleth first upon him, and but rebounds from him upon you:" "The
reproaches of them that reproached thee, are fallen upon me," Psal.
69: 9. Nay, so speak as the thing is, Christ does not only bear
half, or the better part, but the whole of our cross and burden.
Yea, he bears all, and more than all; for he bears us and our burden
too, or else we would quickly sink, and faint under it.
    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, Col. 1: 14.
"In whom we have redemption through his blood:" Upon which a late
neat writer delivers himself thus. "The way of grace is here
considerable; life comes through death; God comes in Christ; and
Christ comes in blood: the choicest mercies come through the
greatest miseries; prime favours come swimming in blood to us.
Through a red sea Israel came to Canaan. Many a man lost his life,
and much blood shed; the very land flowing with milk and honey was
first made to flow with blood, ere Israel could inherit the promise.
Seven nations were destroyed, ere the land of Canaan was divided to
the Israelites, Acts 13: 19. - "Sin makes mercy so deadly hard to
bring forth. To christen every precious child, every Benjamin
Benoni, every son of God's right-hand, a son of sorrow and death to
her that brings him forth. Adam's sweets had no bitter till he
transgressed God's will: one mercy did not die to bring forth
another, till he died. But oh! how should this raise the value of
our mercies? What, the price of blood, the price of precious blood,
the blood of the cross! O what an esteem should this raise!"
    "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," Rev. 1: 5.
    "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.






Sermon 27. Of the signal Providence, which directed and ordered the
Title affixed to the cross of Christ.


Luke 23:38

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", Matth. 27: 37. Another calls it the Title,
"titlos", John 19: 19. Another the Inscription or Superscription,
"epigrafe", so the text. And another the Superscription of his
Accusations, "epigrafe tes aitias", Mark 15: 26. In short, it was a
fair legible writing, intended to express the fact or crime, for
which the person died.
    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, John 11: 51, 52. For
being High-Priest that year, he prophesied, That Jesus should die
for that nation, and not for that nation only, but that also he
should gather together in one, the children of God that were
scattered abroad. Yea, many have prophesied in Christ's name, who,
for all that, shall never be owned by him, Matth. 7: 22.
    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", Psal. 76: 10. The Jews thought when they crowned
Christ with thorns, bowed the knee, and mocked him, led him to
Golgotha and crucified him; that now they had utterly despoiled him
of all his kingly dignities; and yet even there he is proclaimed a
king. Thus the dispersion of the Jews, upon the death of Stephen,
spread the gospel far and near, "For they went everywhere preaching
the word," Acts 8: 4. Thus Paul's bonds for the gospel fell out to
the furtherance of the gospel, Phil. 1: 12. O the depth of Divine
Wisdom! to propagate and establish the interest of Jesus Christ, by
those very means that seem to import its destruction: that extracts
a medicine out of poison! How great a support should this be to the
faith of God's people! When all things seem to run cross to their
hopes and happiness! "Let Israel therefore hope in the Lord, for
with the Lord there is mercy, and with him is plenteous redemption,"
Psal. 130: 7. i.e. He is never at a loss for means to promote and
serve his own ends.
    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, Cor. 8: 12. The eye of God is
first and mainly upon the will; if that be sincere and right for
God, small things will be accepted; and if not, the greatest shall
be abhorred. So 1 Cor. 9: 17. If I do this thing (i.e. preach the
gospel) willingly, I have a reward; but if against my will, a
dispensation is committed to me, q.d. If I upon pure principles of
faith and love, from my heart, designing the glory of God, and
delighting to promote it by my ministry, do cheerfully and willingly
apply myself to the preaching of the gospel, I shall have acceptance
and reward with God; but if my work be a burden to me, and the
service of God esteemed as a bondage, why then providence may use me
for the dispensing of the gospel to others, but I myself shall lose
both reward and comfort. As it does not excuse my sin, that God can
bring glory to himself out of it; so neither does it justify an
action that God has praise and honour accidentally by it. Paul knew
that even the strife and envy in which some preached Christ, should
turn to his salvation; and yet he was not at all beholden to them
for promoting his salvation that way. So Pilate here promotes the
honour of Jesus Christ to whom he had no love, and whose glory he
did not at all design in this thing; and therefore has neither
acceptance nor reward with God.
    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, Heb. 11: 26. How did the martyrs glory in their sufferings
for Christ! calling their chains of iron, chains of gold; and their
manacles, bracelets.
    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," Phil. 1: 29.
There is a two-fold honour attending the cross of Christ; one in the
very sufferings themselves; another, as the reward and fruit of
them. To be called out to suffer for Christ, is a great honour. Yea,
an honour peculiar to the saints. The damned suffer from Christ, the
wicked suffer for their sins. The angels glorify Christ by their
active but not their passive obedience. This is reserved as a
special honour for saints.
    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, Mat. 10: 32.
"He that confesses me before men, him will I confess also before my
Father which is in heaven." O Sirs, one of these days the Lord will
break out of heaven, with a shout, accompanied with myriads of
angels, and ten thousands of his saints, those glittering courtiers
of heaven. The heavens and earth shall flame and melt before him;
and it shall be very tempestuous round about him; the graves shall
open, the sea and earth shall yield up their dead. You shall see him
ascending the awful throne of Judgement, and all flesh gathered
before his face; even multitudes, multitudes that no man can number.
And then to be brought forth by Christ before that great assembly of
angels and saints: and there to have an honourable mention and
remembrance made of your labours, and sufferings, your pains,
patience and self-denial, of all your sufferings, and losses for
Christ; and to hear from his mouth, Well done, good and faithful
servant: O what honour is this! Yet this shall be done to the man
that now chooses sufferings for Christ, rather than sin; That
esteems his reproaches greater riches than the treasures of Egypt.
    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," Acts
5: 41. Surely, if there be any stigmata laudis, "marks of honour,"
they are such as we receive for Christ's sake. If there be any shame
that has glory in it, it is the reproach of Christ, and the shame
you suffer for his name.
    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? Rev. 12: 16. "The
earth helped the woman," i.e. wicked men did the church service. So
that this may singularly relieve us against all our despondencies
and fears of the miscarriage of the interest of Christ.
    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, 1 Pet. 2: 23. and see how soon God vindicates him. That
is sweet and seasonable counsel for us, when our names are clouded
with unjust censures, Psal. 37: 5, 6. "Commit thy way unto the Lord;
trust also in Him, and he shall bring it to pass. He shall brings
forth thy righteousness as the light, and thy judgement as the noon
day." Joseph was accused of incontinence; David of treason; Daniel
of disobedience; Elijah of troubling Israel; Jeremiah of revolting;
Amos of preaching against the king; the Apostles of sedition,
rebellion, and alteration of laws; Christ himself of gluttony,
sorcery, blasphemy, sedition, but how did all these honourable names
wade out of their reproaches, as the sun out of a cloud! God cleared
all their honour for them even in this world. "Slanders (saith one)
are but as soap, which though it soils and daubs for the present,
yet it helps to make the garment more clean and shining." "When hair
is shaven, it comes the thicker, and with a new increase: so when
the razor of censure has (saith one) made your heads bare, and
brought on the baldness of reproach, be not discouraged, God has a
time to bring forth your righteousness as the light, by an apparent
conviction, to dazzle and discourage your adversaries."
    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,"
Jude 14, 15. Then shall they retract their censures, and alter their
opinions of the saints. If Christ will be our compurgator, we need
not fear who are our accusers. If your names, for his sake, be cast
out as evil, and spurned in the dirt; Christ will deliver it you
again in that day whiter than the snow in Salmon.
    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.




Sermon 28. Of the manner of Christ's Death, in respect to the
Solitariness thereof.


Zechariah 13:7

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 Matth. 26: 31. where
you shall find these words applied to Christ by his own
accommodation of them, "Then said Jesus unto them, all ye shall be
offended because of me this night, for it is written, I will smite
the shepherd, and the sheep shall be scattered." Besides, the title
here given [God's fellow] is too big for any creature in heaven or
earth besides Christ.
    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, Job 31: 29. Yea, he
commands it, "to awake and smite." And it is as if the Lord had
said, Come forth of thy scabbard, O sword of justice, thou hast been
hid there a long time, and hast, as it were, been asleep in thy
scabbard, now awake and glitter, thou shalt drink royal blood, such
as thou never sheddest before.
    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, 1 Pet. 5: 4.
John 10: 11. This is he whom he also stiles the man his fellow. Or
his neighbour, as some render it. And so Christ is, with respect to
his equality and unity with the Father, both in essence and will.
His next neighbour. His other self. You have the sense of it in
Phil. 2: 6. He was in the form of God, and thought it no robbery to
be equal with God.
    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,
Matth. 26: 31. And gathered them again by a gracious hand, so that
not one of them was lost but the son of perdition.
    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, Luke
22: 28. And were all resolved so to do, though they should die with
him, Matth. 26: 35. These were the persons.
    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, Luke 14: 26, 27. "If any man come to me, and hate not
his father and mother, and wife, and children, and brethren, and
sisters, yea, and his own life also, he cannot be my disciple. And
whosoever does not bear his cross, and come after me, cannot be my
disciple." Accordingly they submitted to these terms, and told him
they had left all and followed him, Mark 10: 28. Against this
engagement made to Christ, they now sin. Here was unfaithfulness.
    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, John 18: 19. "The High priest then asked
Jesus of his disciples, and of his doctrine." He asked him of his
disciples, how many he had, and what was become of them now? And
what was the reason they forsook their master, and left him to shift
for himself when danger appeared? But to those questions Christ made
no reply. He would not accuse them to their enemies, though they had
deserted him. But, doubtless, it did not a little reflect upon
Christ, that there was not one of all his friends that durst own
their relation to him, in a time of danger.
    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, Matth. 26: 35. "Peter
said to him, though I should die with thee, yet will I not deny
thee. Likewise also said all the disciples." This made it a
perfidious relapse. Here they break promise with Christ who never
did so with them. He might have told then when he met them
afterwards in Galilee, as the Roman soldier told his general, when
he refused his petition after the war was ended, I did not serve ye
so at the battle of Actium.
    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?" John 6: 67. What ever others do, I
expect other things from you.
    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, John 18: 11. They had heard
Christ say of him, "Good had it been if he had never been born." An
expression able to scare the deadest heart. They saw he had left
Christ the evening before. And that very day, in which they fled, he
hanged himself. And yet they fly. For all this they forsake Christ.
    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, John 16: 32 "They shall go every man
to his own, and leave Christ alone," (i.e. saith Beza) every man to
his own house, and to his own business. They forsook each other, as
well as Christ. O what an hour of temptation was this!
    Eighthly, and lastly, This their departure from Christ, was
accompanied with some offence at Christ. For so he tells them,
Matth. 26: 31. "All ye shall be offended because of me this night."
The word is, "skandalisthesesthe", you shall be scandalised at me,
or in me. Some think the scandal they took at Christ was this, that
when they saw he was fallen into his enemies' hands, and could no
longer defend himself; they then began to question whether he were
the Christ or no, since he could not defend himself from his
enemies. Others, more rightly, understand it of their shameful
flight from Christ, seeing it was not now safe to abide longer with
him. That seeing he gave himself into their hands, they thought it
advisable to provide as well as they could for themselves, and
somewhere or other, to take refuge from the present storm, which had
overtaken him. This was the nature and quality of the fact. We
enquire,
    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, Eph. 6: 10. If that be with-held, our resolutions and
purposes melt away before a temptation, as snow before the sun.
    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, Luke 22: 53. "Their hour and the power of darkness." A
sifting, winnowing hour, ver. 46. O it was a black and cloudy day.
Never had the disciples met with such a whirlwind, such a furious
storm before. The devil desired but to have the winnowing of them in
that day, and so would have sifted and winnowed them, that their
faith had utterly failed, had not Christ secured it by his prayer
for them. So that it was an extraordinary trial that was upon them.
    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,
Acts 5: 41. They that were now as timorous as hares, and started at
every sound, afterward became as bold as lions, and feared not any
danger, but sealed their confession of Christ with their blood. For
though, at this time, they forsook him, it was not voluntarily, but
by surprisal. Though they forsook him, they still loved him; though
they fled from him, there still remained a gracious principle in
them; the root of the matter was still in them, which recovered them
again.
    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," Mark 16: 7. q.d. Let
them not think that I so remember their unkindness, as to own them
no more: No, I love them still.
    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, Jude 6. Upon
which, one well observes, That the best of created perfections, are
of themselves defectible. Every excellency without the prop of
divine preservation, is but a weight which tends to a fall. The
angels in their innocence, were but frail, without God's
sustentation; even grace itself is but a creature, and therefore
purely dependant. It is not from its being and nature, but from the
assistance of something without it, that it is kept from
annihilation. What becomes of the stream, if the fountain supply it
not? What continuance has the reflection in the glass, if the man
that looks into it, turn away his face? The constant supplies of the
Spirit of Jesus Christ, are the food and fuel of all our graces. The
best men will show themselves but men if God leave them. He who has
set them up, must also keep them. It is safer to be humble with one
talent, than proud with ten; yea, better to be an humble worm, than
a proud angel. Adam had more advantage to maintain his station than
any of you. For though he were left to the liberty of his own
mutable and self-determining will; and though he was created
upright, and had no inherent corruption to endanger him, yet he
fell.
    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, 1 Kings 19: 10 "They have forsaken
thy covenant, thrown down thine altars, and slain thy prophets with
the sword; and I, even I only, am left, and they seek my life, to
take it away" And yet all this did not damp or discourage him in
following the Lord; for still he was very jealous for the Lord God
of Hosts.
    Paul complains, 2 Tim 4: 16 "At my first answer no man stood by
me, all men forsook me: nevertheless the Lord stood with me." And as
the Lord stood by him, so he stood by his God alone, without any
aids or support from men. How great an argument of integrity is
this! He that professes Christ for company, will also leave him for
company. But to be faithful to God, when forsaken of men; to be a
Lot, in Sodomy a Noah, in a corrupted generation; oh, how excellent
is it! It is sweet to travel over this earth to heaven, in the
company of the saints, that are bound it thither with us, if we can;
but if we can meet no company, we must not be discouraged to go on.
It is not unlike, but before you have gone many steps farther, you
may have cause to say, as one did once, Never less alone, than when
alone.
    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, Micah 7: 8. The highest
flood, of natural zeal and resolution, may ebb, and be wholly dried
up; but saving grace is "a well of water, still springing up into
everlasting life," John 4: 14. God's unchangeable election, the
frame and constitution of the New Covenant, the meritorious and
prevalent intercession of Jesus Christ, do give the believer
abundant security against the danger of a total and final apostasy.
"My Father, which gave them me, saith Christ, is greater than all:
and none is able to pluck them out of my Father's hand," John 10:
29.
    And again, "The foundation of God standeth sure, having this
seal; the Lord knoweth who are his," 2 Tim. 2: 19. Every person
committed to Christ by the Father, shall be brought by him to the
Father, and not one wanting.
    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, Heb. 6: 18, 19. Among the
many glorious promises contained in the bundle of promises, this is
one, "I will not turn away from them, to do them good; but I will
put my fear in their hearts, that they shall not depart from me."
    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, Rom. 8:
34, 35. Upon these grounds, we may (as the apostle in the place last
cited does) triumph in that full security which God has given us;
and say, What "shall separate us from the love of God?" Understand
it either of God's to us, as Calvin, Beza, and Martyr do; or of our
love to God, as Ambrose and Augustine do: it is true in both senses,
and a most comfortable truth.
    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," Prov. 29: 25. In that snare these good souls
were taken, and for a time held fast.
    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,
John 18: 16, 17. We are strong or weak, according to the degrees of
assisting grace. So that as you cannot take the just measure of a
Christian by one act, so neither must they judge of themselves, by
what they sometimes feel in themselves.
    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, Deut. 8: 2. that God led the people so many years in the
wilderness to prove them; and to know them, (i.e. to make them know)
what was in their hearts. Little did they think such unbelief,
murmurings, discontents, and a spirit bent to backslidings, had been
in them; until their straits in the wilderness gave them the sad
experience of these things.
    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! John 16: 32.
"Behold, (saith he) the hour comes, yea, is now come that ye shall
be scattered, every man to his own, and shall leave me alone; and
yet I am not alone, because the Father is with me." With me by way
of support, when not by way of comfort. Thy God, Christian, can in
like manner support thee, when all sensible comforts shrink away
together from thy soul and body in one day.
    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.




Sermon 29. Of the manner of Christ's Death, in respect of the
Patience thereof.


Isaiah 53:7

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 1 Pet. 2: 22, "Who did no
sin, neither was guile found in his mouth: who when he was reviled,
reviled not again; when he suffered he threatened not, but committed
himself to him that judgeth righteously."
    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, Mark 14: 33. "He began to be sore amazed and
very heavy." The wrath of an infinite dreadful God beat him down to
the dust. His body full of pain and exquisite tortures in every
part. Not a member or sense but was the seat and subject of torment.
    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, Col. 1: 11.
"Strengthened with all might, according to his glorious power, unto
all patience, and long suffering, with joyfulness;" i.e.
strengthened with the might or power of God himself: Or such as
might appear to be the proper impress and image of that divine
power, who is both its principle and pattern. For the patience which
God exercises towards sinners, that daily wrong and load him, is
called power, and great power, Numb. 14: 17. "Let the power of my
Lord be great, as thou hast spoken, saying, The Lord is
longsuffering, forgiving," &c. Hence it is observed, Prov. 24: 10.
That the loss or breaking of our patience under adversity, argues a
decay of strength in the soul. "If thou faint in the day of
adversity, thy strength is small."
    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, 1 Pet. 4: 19. "Let them that suffer according to the
will of God," &c. i.e. who exercise patience graciously, as God
would have them.
    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, Psal.
40: 12. "Innumerable evils have compassed me about." Yet he found
patience enough to receive them all. It is not with us. Our patience
is often worn out. And like sick people, we fancy, if we were in
another chamber, or bed, it would be better. If it were any other
trouble than this, we could bear it. Christ had no exceptions at any
burden his Father would lay on. His patience was as large as his
trouble, and that was large indeed.
    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,
Jam. 1: 4. When it has its perfect work, or exercise; when it is not
only extended to all kinds of troubles; but when it works in the
highest and most perfect degree. And then may patience be said to be
perfect (as it was in Christ) when it is plenum sui, et prohibens
alieni, full of itself, and exclusive of its opposite. Christ's
patience was full of itself, (i.e.) it included all that belonged to
it. It was full of submission, peace, and serenity; full of
obedience and complacency in his Father's will. He was in a perfect
calm. As a lamb or sheep, (saith the text) that howls not, opposes
not, but is dumb and quiet. And as his external behaviour, so his
internal frame and temper of soul was most serene and calm. Not one
repining thought against God. Not one revengeful thought against man
once ruffled his spirit, "Father forgive them, for they know not
what they do," was all the hurt he wished his worst enemies. And as
it included all that belonged to it, so his perfect patience
excluded all its opposites. No discontents, murmurings,
despondencies had place in his heart. So that his patience was a
most intensive, perfect patience. And as it was as extensive, and as
intensive, so it was,
    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," Psal. 106: 33. Take a Job, whose famous patience is
trumpeted and resounded over all the world; ye have heard of the
patience of Job; and let him be tried by outward and inward
troubles, meeting upon him in one day; and even a Job may curse the
day wherein he was born. Envy, revenge, discontent, despondencies,
are weeds naturally springing up in the corrupt soil of our sinful
natures, "I saw a little child grow pale with envy," said Austin.
And the spirit that is in us, lusteth unto envy, (saith the apostle)
Jam. 4: 5. The principles of all these evils being in our natures,
they will show themselves in time of trial. The old man is fretful
and passionate. But it was otherwise with Christ. His nature was
like a pure crystal glass, full of pure fountain water, which though
shaken and agitated never so much, cannot show, because it has no
dregs. "The prince of this world comes, and has nothing in me," John
14: 30. No principle of corruption, for a handle to temptation. Our
high-priest was holy, harmless, undefiled, separate from sinners,
Heb. 7: 26.
    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, Jam. 3: 13. "The meekness of
wisdom." And anger is lodged in folly, its proper cause, Eccl. 7: 9.
"Anger resteth in the bosom of fools." Seneca would allow no place
for passion in a wise man's breast. Wise men use to ponder,
consider, and weigh things deliberately in their judgements, before
they suffer their affections and passions to be stirred and enraged.
Hence come the constancy and serenity of their spirits. As wise
Solomon has observed, Prov. 17: 27. "A man of understanding is of an
excellent (or as the Hebrew is) a cool, spirit."
    Now wisdom filled the soul of Christ. He is wisdom in the
abstract, Prov. 8. In him are hid all the treasures of wisdom, Col.
2: 3. Hence it was that he was no otherwise moved with the revilings
and abuses of his enemies, than a wise physician is with the
impertinencies of his distempered, and crazy patient.
    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, Mark 8: 31. "And he began to
teach them, that the Son of man must suffer many things, and be
rejected of the elders, and chief priests, and scribes, and be
killed." Yea, he had compacted and agreed with his Father to endure
all this for our sakes, before he assumed our flesh. Hence, Isa. 1.
6. "I gave my back to the smilers, and my cheeks to them that
plucked off the hair. I hid not my face from shame and spitting."
    Now look as Christ in John 16: 4. obviates all future offences
his disciples might take at suffering for his sake, by telling them
beforehand what they must expect. "These things (saith he) I told
you, that when the time shall come, ye may remember that I told you
of them:" So he, foreknowing what himself must suffer, and having
agreed so to do, bare those sufferings with singular patience.
"Jesus therefore knowing all things that should come upon him, went
forth, and said unto them, whom seek ye?" John 18: 4.
    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, Heb. 12: 2. He knew that though
Pilate condemned, God would justify him, Isa. 50: 4, 5, 6, 7, 8. And
he set one over-against the other: he balanced the glory, into which
he was to enter, with the sufferings, through which he was to enter
into it. He acted faith upon God for divine support and assistance
under suffering, as well as for glory, the fruit and reward of them,
Psal. 16: 7, 8, 9, 10, 11. I have set (or as the apostle varies it)
"I foresaw the Lord always before me; because he is at my right hand
I shall not be moved. Therefore my heart is glad, and my glory
rejoiceth." There is faith acted by Christ, for strength to carry
him through. And then it follows, "My flesh also shall rest in hope;
for thou wilt not leave my soul in hell, neither wilt thou suffer
thine holy one to see corruption. Thou wilt show me the path of
life. In thy presence is fulness of joy; at thy right-hand there are
pleasures for evermore." There is his faith acting spoil the glory
into which he was to enter, after he had suffered these things: this
filled him with peace.
    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, Col. 3: 15. imports.
The heavenly Spirit marvellously affects a sedate and quiet breast.
    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, John 3: 13. Even in respect of that blessed heavenly
communion he had with God, as well as in respect of his immense
Deity: and that his heart was in heaven when he so patiently endured
and digested the pain and shame of the cross is evident from Heb.
12: 2. "For the joy set before him, he endured the cross, despising
the shame." See where his eye and heart were, when he went as a lamb
to the slaughter.
    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, Phil. 2: 7, 8. John 18: 11. Ps. 40: 6, 7, 8. Now look, as
the eyeing and considering the hand of God in an affliction,
presently becalms and quiets a gracious soul; as you see in David, 2
Sam. 16: 11. "Let him alone, it may be God that has bid him curse
David;" So much more it quieted Jesus Christ, who was privy to the
design and end of his Father, with whose will he all along complied;
looking on Jews and Gentiles but as the instruments ignorantly
fulfilling God's pleasure, and serving that great design of his
Father; this was big patience, and these the grounds of it.
    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, 1 Pet. 2: 21, 22. "Because Christ also suffered
for us, leaving us an example, that we should follow his steps. Who
did no sin, neither was guile found in his mouth; who when he was
reviled, reviled not again; when he suffered, he threatened not; but
committed himself to him that judgeth righteously." Here is your
pattern; a perfect pattern! a lovely and excellent pattern! Will you
be persuaded to the imputation of Christ herein? Methinks I should
persuade you to it: yea, every thing about you persuades to patience
in your sufferings, as well as I: look which way you will, upward or
downward, inward or outward, backward or forward, to the right-hand,
or to the left, you shall find all things persuading and urging the
doctrine of patience upon you.
    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, Jer. 18: 11. "Behold I frame evil,
and devise a device against you." Troubles and afflictions are of
the Lord's framing and devising, to reduce his wandering people to
himself: much like that device of Absalom, in setting Joab's field
of corn on fire, to bring Joab to him, 2 Sam. 14: 30. In the frame
of your afflictions, you may observe much of divine wisdom in the
choice, measure, and season of your troubles: sovereignty, in
electing the instruments of your affliction; in making them as
afflictive as he pleaseth; and in making them obedient both to his
call, in coming and going, when he pleaseth. Now, could you in times
of trouble look up to this sovereign hand, in which your souls,
bodies, and all their comforts and mercies are; how quiet would your
hearts be! Psal. 39: 9. "I was dumb, and opened not my mouth,
because it is thy doing." 1 Sam. 3: 18. "It is the Lord, let him do
what seemeth him good." Oh, when we have to do with men, and look no
higher, how do our spirits swell and rise with revenge and
impatience! But if you once come to see, that man as a rod in your
Father's hand, you will be quiet; Psal. 46: 10. "Be still, and know
that I am God;" q.d. consider with whom you have to do; not with
your fellow, but with your God, who can puff you to destruction with
one blast of his mouth; in whose hand you are, as the clay in the
potter's hand. It is for want of looking up to God in our troubles,
that we fret, murmur, and despond at the rate we do.
    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, Job 30: 4, 5, 6,
7. "Who cut up mallows by the bushes, and juniper-roots for their
meat. They are driven forth from among men, they cried after them as
after a thief. They dwell in the cliffs of the valleys, in caves of
the earth, and in the rocks. Among the bushes they braved, under the
nettles they were gathered together." What difference, as to manner
of life, do you find between the persons here described, and the
wild beasts, that herd together in a desolate p]ace? Are you
persecuted and afflicted for Christ's sake? What think you of their
sufferings, Heb. 11: 36, 37. "Who had trial of cruel dockings; yea,
moreover of bands and imprisonments: they were stoned, they were
sawn asunder, were tempted, were slain with the sword, they wandered
about in sheep skins and goat skins, being destitute, afflicted,
tormented." And are you better than they? I know not what you are;
but I am sure, these were such "of whom the world was not worthy,"
ver. 38.
    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," 1 Pet. 1: 6. O Christian! Didst thou not see need of
this before thou camest into trouble? Or has not God shown thee the
need of it since thou wast under the rod? It is much thou shouldest
not see it; but be assured, if thou dost not, thy God does: he knows
thou wouldest be ruined for ever, if he should not take this course
with thee.
    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?" Rom. 5: 3, 4. Is not "the trial of your faith much more
precious, than of gold which perishes," 1 Pet. 1: 7. O look inward,
and you will be quiet.
    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, Psal. 5:
8. "Lead me, O Lord, in thy righteousness, because of mine enemies;"
or, as the Hebrew word there might be rendered, because of mine
observers or watchers. There is many an envious eye upon you. To the
wicked there can scarcely be an higher gratification and pleasure,
than to see your carriage under trouble so like their own; for
thereby they are confirmed in their prejudices against religion, and
in their good opinion of themselves. These may talk and profess more
than we; but when they are tried, and put to it, it appears plainly
enough, their religion enables them to do no more than we do; they
talk of heaven's glory, and their future expectancies; but it is but
talk, for it is apparent enough their hopes cannot balance a small
afflictions with all the happiness they talk of. Oh, how do you
dishonour Christ before his enemies, when you make them think all
your religion lies in talking of it! Consider who looks on.
    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," Lam. 3: 21. Have you
kept no records of past experiences? How ungrateful then have you
been to your God, and how injurious to yourselves, if you have not
read them over in such a day as this? for to that end were they
given you.
    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," 1 Pet. 5: 10. "These light afflictions are but
for a moment," 2 Cor. 4: 18. They are no more comparatively, with
that vast eternity that is before you. Alas! what are a few days and
nights of sorrows, when they are past? Are they not swallowed up as
a spoonful of water in the vast ocean? But more especially look to
the end of their operation. What do all these afflictions tend to
and effect? Do they not work out an exceeding weight of glory? Are
you not by them made partakers of his holiness?" Heb. 12: Is not
this all the fruit to take away your sins? What, and be impatient at
this; fret and repine, because God is, this way, perfecting your
happiness? O ungrateful soul! Is this a due requital of that love
that disdains not to stoop to so low an employment, as to scour and
cleanse your souls, that they might be shining vessels of honour to
all eternity?
    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!






Sermon 30. Of the Instructiveness of the Death of Christ, in his
seven last Words; the first of which is here illustrated.


Luke 23:34

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, 2 Sam. 23: 1.
"Now these be the last words of David." How remarkable are the last
words of Christ.
    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, 1
Cor. 2: 8. "Whom none of the princes of this world knew; for had
they known it, they would not have crucified the Lord of glory." Yet
this is not to be extended to all that had an hand in the death of
Christ, but to the ignorant multitude, among whom, some of God's
elect were, who afterwards believed in him, whose blood they spilt,
Acts 3: 17. "And now, brethren, I wet that through ignorance ye did
it." For them this prayer of Christ was heard. Hence the notes are,
    
    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," John 16: 3. What thing does he mean?
Why, kill and destroy the people of God, and therein suppose they do
God good service, (i.e.) think to oblige and gratify the Father, by
their butchering his children. So Jer 9: 3. "They proceed from evil
to evil; and have not known me, " saith the Lord," q.d. Had they the
knowledge of God, this would check and stop them in their ways of
wickedness? and so Psal. 74: 20. "The dark places of the earth are
full of the habitations of cruelty."
    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, Rom. 9: 25.
"Blindness in part is happened to Israel." They knew many other
truths, but did not know Jesus Christ; in that their eyes were held.
Natural light they had; yea, and scripture light they had; but in
this particular, that this was the Son of God, the Saviour of the
world, therein they were blind and ignorant.
    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, John 7: 52. how they reason with Nicodemus against
Christ; "Art thou also of Galilee? Search, and see: for out of
Galilee ariseth no prophet." Here is a double mistake: First, They
supposed Christ to arise out of Galilee, whereas he was of
Bethlehem, though much conversant in the parts of Galilee: And,
Secondly, They thought, because they could find no prophet had
arisen out of Galilee, therefore none should.
    Another mistake that blinded them about Christ, was from their
conceit that Christ should not die, but live for ever, John 12: 34.
"We have heard out of the law, that Christ abideth for ever: and how
sayest thou, the Son of man must be lifted up? who is the Son of
man?" That scripture which probably they urge against the mortality
of Christ, is Isa. 9: 7. "Of the increase of his government and
peace, there shall be no end, upon the throne of David," &c. In like
manner, John 7: 27. we find them in another mistake; "We know this
man whence he is; but when Christ comes, no man knoweth whence he
is." This, likely, proceeded from their misunderstanding of Micas 5:
2. "His going forth have been from of old, from everlasting." Thus
were they blinded about the person of Christ, by misinterpretations
of scripture-prophecies
    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," Isa. 53: 3. Nor
is it any great wonder these should be scandalised at his poverty
when the disciples themselves had such carnal apprehensions of his
kingdom, Mark 10: 37, 38.
    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," Eph. 6:
12. There is no work so base and vile, but an ignorant man will
undertake it.
    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, John 16: 3. Before the Lord opened Paul's eyes,
"he verily thought that he ought to do many things contrary to the
name of Christ." Thus you have a brief account what, and whence
their ignorance was, and how it disposed and prepared them for this
dreadful work. Hence we learn,
    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,
Isa. 11: 6, 9. "The wolf also shall dwell with the lamb, and the
leopard lie down with the kid; and the calf and the young lion, and
the fatling together; and a little child shall lead them; they shall
not hurt nor destroy in all my holy mountain; for the earth shall be
full of the knowledge of the Lord, as the waters cover the sea."
What a sad condition would the world be in without gospel light! all
places would be dens of rapine, and mountains of prey. Certainly we
owe much of our civil liberty, and outward tranquillity to
gospel-light. If a sword, or variance, at any time, follow the
gospel, it is but an accidental, not a direct and proper effect of
it.
    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, 1 Tim. 1: 13. "I was a
blasphemer, a persecutor, and injurious; but I obtained mercy,
because I did it ignorantly, and in unbelief." I do not say, it is
simply impossible for one that knowingly and maliciously opposes and
persecutes Christ and his people, to be forgiven, but it is not
usual, Heb. 6: 4, 5. There are few instances of it.
    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; 1 Pet. 3: 13.
"Who will harm you whilst ye are followers of that which is good:"
q. d. who dare be so hardy to set upon known godliness, or afflict
and wrong the known friends of it? The true reason why many
Christians speed so bad, is not because they are godly, but be cause
they do not manifest the power of godliness more than they do: their
lives are so like the lives of others, that they are often mistaken
for others. Cyprian brings in the wicked of his time, thus scoffing
at professors, "behold, they that boast themselves to be redeemed
from the tyranny of Satan, and to be dead to the world, how are they
overcome by the lusts of it, as well as other men:" Look as the
poverty and meanness of Christ's outward condition was a ground of
their mistake of him then, so the poverty and meanness of our love
to God, heavenly mindedness, and mortification to this world, is a
disguise to professors, and cause why they are not more owned and
honoured in the consciences of men at this day. For holiness,
manifested in its power, is so awfully glorious, that the
consciences of the vilest cannot but honour it, and do obeisance to
it, Mark 6: 20. "Herod feared John, for he was a just man."
    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, Mat. 12: 31. We are not, with
Theophilact, to understand that place of the certainty of pardon;
much less, with Origin, of the desert of it; nor yet, with
Jansenius, of the facility at it, but rather of the possibility of
forgiveness: it shall be so to some; it may be so to you; even those
whose wicked hands had crucified Christ, may receive remission by
that blood they shed, Acts 2: 23, 38. compared.
    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, Luke 6: 87. There is also a ministerial forgiveness, whereby
the minister of Christ, as his mouth, and in his name, declares the
pardon, or ministerially applies the promises of pardon to penitent
offenders, John 20: 23. But none can absolutely and properly forgive
sin, but God only, Mark 2: 7. The primary, and principal wrong is
done to him; Psal. 51: 4. " Against thee, and thee only" (i.e.) thee
mainly or especially, " have I sinned." Hence sins are metonimically
called debts, debts to God, Mat. 6: 12. Not that we owe them to God,
or ought to sin against him; but as pecuniary debts obliges him that
owes it to the penalty, if he satisfy not for it; so do our sins.
And who can discharge the debtor, but the creditor?
    It is gracious act to discharge. "I, even I, am he that
blotteth out thy transgression for mine own name sake," Isa. 43: 25.
And yet sin is not so forgiven, as that God expects no satisfaction
at all; but as expecting none from us, because God has provided a
surety for us, from whom he is satisfied, Eph. 1: 7. "In whom we
have redemption through his blood, the forgiveness of sins,
according to the riches of his grace."
    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, Rom. 8: 53. "Who
shall lay any thing to the charge of God's elect? It is "God that
justifieth, who shall condemn? It is Christ that died."
    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," Acts 10: 43. So Acts 3:
19. "Repent therefore, that your sins may be blotted out." This is
the method in which God dispenseth pardon to sinners.
    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," Eph. 4: 32. It is his blood alone that meritoriously
procures our discharge.
    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, 1 John 2: 2. There is not
only a sufficiency, but also a redundancy of merit, in that precious
blood. Surely then thy enmity to Christ, especially, before thou
knowest him, may not look like an unpardonable iniquity in thine
eyes.
    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, Isa. 55: 7. "Let the wicked forsake his way, and the
unrighteous man his thoughts; and let him return unto the Lord, and
he will have mercy on him, and to our God, for he will abundantly
pardon." Many such extensive promises there are in the scriptures:
and there is not one parenthesis in all these blessed pages, in
which this case is excepted.
    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 Tim. 1: 13, 16. "Who was before a blasphemer, a persecutor, and
injurious. But I obtained mercy, because I did it ignorantly in
unbelief. - Howbeit for this cause I obtained mercy, that in me
first Jesus Christ might show forth all long-suffering, for a
pattern to them which should hereafter believe on him to everlasting
life." It is no small encouragement to a sick man, to hear of some
that have been recovered out of the same disease, and that
prevailing in an higher degree than in himself.
    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, 2
Pet. 3: 15. Had he smitten thee in the way of thy sin and enmity to
Christ, what hope had remained! But in that he has not only spared
thee, but also given thee a heart ingenuously ashamed, and humbled
for thy evils: does not this speak mercy for thee; surely it looks
like a gracious design of love to thy soul.
    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, Isa. 55: 7. Proclamation is made in the
gospel, that if there be any among the enemies of Christ, who repent
of that they have been, and done against him, and are now
unfeignedly willing to be reconciled, upon the word of a King, they
shall find mercy: But "God shall wound the head of the enemies, and
the hairy scalp of such a one as goes on still in his trespasses,"
Psal. 68: 21. "If he turn not, he will whet his sword; he has bent
his bow, and made it ready; he has also prepared for him the
instruments of death: He ordaineth his arrows against the
persecutors," Psal. 7: 12.
    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." 1 Sam. 24:
16. "If a man find his enemy, will he let him go?" This is hell
fire, a fire that never goes out. How little do such poor creatures
consider, if God should deal by them, as they do by others, what
words could express the misery of their condition! It is a sad sin,
and a sad sign, a character of a wretched state, wherever it
appears. Those that have found mercy, should be ready to show mercy:
and they that expect mercy themselves, should not deny it to others.
This brings us upon the third and last observation, viz.
    
    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, Acts 7: 59, 60. "And they stoned Stephen,
calling upon God, and saying, Lord Jesus receive my spirit. And he
kneeled down, and cried with a loud voice, Lord, lay not this sin to
their charge." This suits with the rule of Christ, Mat. 5: 44, 45.
"But I say unto you, love your enemies; bless them that curse you,
do good to them that hate you, and pray for them which despitefully
use you and persecute you; that ye may be the children of God your
Father which is in heaven."
    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; Gal. 5: 22. "The fruit of the Spirit is love, joy,
peace, long suffering, gentleness," &c.
    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, Prov. 19: 11.
    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," James 4: 5. It lusteth to
revenge, but the fear of God represseth those motions. Such
considerations as these God has forbidden me; yea, and God has
forgiven me, as well as forbidden me: they prevail upon him when
nature urges to revenge the wrong. "Be kind one to another,
tender-hearted, forgiving one another, even as God for Christ's sake
has forgiven you," Eph. 4: 32. This is forgiveness in a Christian
sense.
    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." 0 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, 1 Cor. 4: l2,13. "Being
reviled, we bless; being persecuted, we suffer it: being defamed, we
intreat." This certainly is that meekness wrought in us by the
wisdom that is from above, James 3: 17.
    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," 1 Sam. 24: 16, 17. Had we been so
much injured, and had such opportunities to revenge them, we should
never have passed them by, as these men did.
    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, Mat. 5: 44,
45. In a word, this Christian temper of spirit gives a man the true
possession and enjoyment of himself. So that our breasts shall be as
the Pacific sea, smooth and pleasant, when others are as the raging
sea, foaming and casting up mire and dirt.
    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," James 3: 17,18.
    The church is a dove for meekness, Cant. 6: 9. When the world
grows full of strife, Christians then grow weary of the world, and
sigh out the Psalmist's request, "O that I had the wings of a dove!
that I might fly away and be at rest." Strigellius desired to die,
that he might be freed ab implacabilibus odiis theologorum, "from
the implacable strife of contending divines."
    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," Rom.
12: 18, 19. It is not religion, but lusts that make the world so
unquiet, James 4: 1, 2. Not godliness, but wickedness, that makes
men bite and devour one another. One of the first effects of the
gospel, is to civilise those places where it comes, and settle order
and peace among men. How great a mistake and evil then is it to cry
out, when atheism and irreligion have broken the civil peace; this
is the fruit of religion! this is the effect of the gospel! Happy
would it be if religion did more obtain in all nations. It is the
greatest friend in the world to their tranquillity and prosperity.
    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,"
James 5: 7. Will ye stand to that issue? had you rather indeed have
to do with God than with men? When the Jews put Christ to death, "he
committed himself to him that judgeth righteously, 1 Pet. 2: 22, 23.
And did that people get any thing by that: did not the Lord severely
avenge the blood of Christ on them and their children? yea, do not
they and their children groan under the doleful effects of it to
this day? If God undertakes, (as he always does) the cause of his
abused, meek, and peaceable people, he will be sure to avenge it
seven fold more than they could. His little finger will be heavier
then their loins. You will get nothing by that.
    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!




Sermon 31. The second excellent Word of Christ upon the Cross,
illustrated.


John 19:27

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
Luke 2: 35. fulfilled, in the trouble and anguish that filled her
soul, yea, a sword also shall pierce through thine own soul, that
the thoughts of many hearts may be revealed. Her soul was pierced
for him, both as she was his mother, and as she was a mystical
member of him, her head, her Lord: and therefore he commends her to
the beloved disciple that lay in his bosom, saying, "Behold thy
mother," i. e. let her be to thee as thine own mother. Let thy love
to me be now manifested in thy tender care for her.
    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, Lev. 19: 3. Ye shall fear
every man his mother and his father. The Holy Ghost purposely
inverts the order, and puts the mother first, because she, by reason
of her blandishments, and fond indulgence, is most subject to the
irreverence and contempt of children. God has clothed parents with
his authority. They are intrusted by God with them, and are
accountable to him for the souls and bodies of their children; and
he expects that you reverence them, although, in respect of outward
estate, or honour, you be never so much above them. Joseph, though
Lord of Egypt, bowed down before his aged father, with his face to
the earth, Gen. 48: 12. Solomon, the most magnificent and glorious
king that ever swayed a sceptre, when his mother came to speak with
him for Adonijah, he rose up to meet her, and bowed himself to her,
and caused a seat to be set up for the king's mother, and set her
upon his right hand, 2 Kings 2: 19.
    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, Mat. 10: 37. The
bonds of nature are strong and direct betwixt parents and children.
What is the child but a piece of the parent wrapped up in another
skin? O the care, the cost, the pity, the tenderness, the pains, the
fears they have expressed for you. It is worse than Heathenish
ingratitude, not to return love for love. This filial love is not
only in itself a duty, but should be the root or spring of all your
duties to them.
    Thirdly, Obedience to their commands is due to them, by the
Lord's strict and special command, Eph. 6: 1. "Children obey your
parents in the Lord, for this is right; honour thy father and thy
mother, which is the first commandment with promise." Filial
obedience is not only founded upon the positive law of God, but also
upon the law of nature; for though the subjection of children to
parents is due to them by natural right; therefore, saith the
apostle, this is right, (i.e.) right both according to natural and
positive law. However, this subjection and obedience is not absolute
and universal. God has not divested himself of his own authority, to
clothe a parent with it. Your obedience to them must be in the
Lord," i.e. in such things as they require you to do in the Lord's
authority. In things consonant to that divine and holy will, to
which they, as well as you must be subject; and therein you must
obey them. Yea, even the wickedness of a parent exempts not from
obedience, where his command is not so. Nor, on the other side, must
the holiness of a parent sway you, where his commands and God's are
opposite. In the former case, the Canonists have determined, "that
the command must be distinguished from the person." In the latter,
it is a good rule, "My parents must be loved, but my God must be
preferred."
    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," Rom. 1: 30. Remember, your disobedience to their just
commands rises higher, much higher, than an affront to their
personal authority; it is disobedience to God himself, whose
commands second, and strengthen theirs upon you.
    Fourthly, Submission to their discipline and rebukes, is also
your duty, Heb. 12: 9. "We had fathers of our own flesh that
corrected us, and we gave them reverence." Parents ought not to
abuse their authority. "Cruelty in them is a great sin, wrath and
rebellion in a child against his parents, is monstrous." It is
storied of Elian, that having been abroad, at his return, his father
asked him what he had learned since he went from him; he answered,
you will know shortly; I have learned to bear your anger quietly,
and submit to what you please to inflict. Two considerations should
especially mould others into the like frame, especially to their
godly parents. The end for which, and the manner in which they
manifest their anger to their children. Their end is to save your
souls from hell. They judge it better for you to hear the voice of
their anger, than the terrible voice of the wrath of God: to feel
their hand than his. They know, if you fall into the hands of the
living God, you will be handled in another manner.
    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, Prov.
28: 24. This, saith one, as far excels your wronging another, as
parricide is a greater crime than man-slaughter, or as Reuben's
incest was beyond common fornication. God never meant you should
grow up about your parents, as suckers about a tree, to impoverish
the root. But for a child, out of covetousness after what his
parents have, secretly to wish their death, is a sin so monstrous,
as should not be once named, much less found among persons
professing Christianity. To desire their death, from whom you had
your life, is unnatural wickedness: to dispose of their goods, much
more of yourselves, without their consent, is (ordinarily) the
greatest injustice to them. Children are obliged to defend the
estate and persons of their parents, with the hazard of their own.
As arrows are in the hand of a mighty man, so are children of the
youth. Happy is the man that has his quiver full of them. They shall
not be ashamed, but they shall speak with the enemy in the gates.
Psal. 127: 5.
    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, 1 Tim. 5: 4. "Let them
learn to show piety at home, and requite their parents." The word is
"antipelargein", and signifies to play the stork, to imitate that
creature of whom it is said, that the young do tenderly feed the old
ones, when they are no longer able to fly abroad and provide for
themselves. Hence those that want bowels of natural affection to
their relations, are said to be "asogmoi", Rom. 1: 30. worse than
storks. Oh, it is a shame that birds and beasts should show more
tenderness to their dams than children to their parents.
    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, Gen. 47: 13. And you are also to know, that
what you do for them, is not in the way of an alms, or common
charity. For the apostle saith, it is but your requiting them, and
that is justice, not charity. And it can never be a full requital.
Indeed the apostle tells us, 2 Cor. 12: 14. That parents lay up for
their children, and not children for their parents, and so they
ought; but, sure, if providence blast them, and bless you, an
honourable maintenance is their due. Even Christ himself took care
for his mother.
    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, Luke 2: 51. and so careful to provide
at his death, enforces all those duties upon children, especially
upon gracious children. And this it does two ways, both as it has
the obliging power of a law; and as he himself will one day sit in
judgement to take an account how we have imitated him in these
things.
    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, Prov. 30:17, which,
methinks, should be to them as the hand-writing that appeared upon
the plaister of the wall to Belshazzar. "The eye that mocketh at his
father, and despiseth to obey his mother, the ravens of the valley
shall pick it out, and the young eagles shall eat it." That is, they
shall be brought to an untimely end, and the birds of the air shall
eat that eye, that had never seen but for that parent that was
despised by it.
    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," Prov. 23: 22. Or when she is wrinkled, as the Hebrew
signifies. It may be you are rich, they poor; own, and honour them
in their poverty, and despise them not. God will requite it with his
hand if you do.
    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, Rom. 1: 30. Have not many repented this upon a ladder,
with a halter about their necks? Wo to him that makes a father or
mother complain, as the tree in the fable, that they are cleft
asunder with the wedges that are cut out of their own bodies.
    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, Prov. 28: 24. This is the worst of theft, in God's
account. You may think you make bold with them, but how bold do you
make with conscience, and the command of God?
    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, Eph. 6: 22. "Honour thy father and
mother, which is the first commandment with promise, that it may be
well with thee, and thou mayest live long on the earth." You know
what an eye of favour God cast upon the Recabites for this, Jer. 35:
8. from the 14th to the 20th verse: and as his blessings are, by
promise, entailed on the obedient, so his curse upon the
disobedient, Prov. 20: 20. "Whoso curseth his father or his mother,
his lamp shall be put out in obscure darkness;" i.e. the lamp of his
life quenched by death, yea, say others, and his soul also by the
blackness of darkness in hell.
    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, Luke 2: 49, 51. And would you but back
all this with your earnest cries to heaven for them, and your own
daily example, that they may have nothing from yourselves to retort
upon you; and thus wait with patience for the desired effect: O what
blessed instruments might you be of their everlasting good!
    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.




Sermon 32. The third of Christ's last Words upon the Cross,
illustrated.


Luke 23:43

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 2 Cor. 12: 2, 4. where the apostle calls
the same place by the names of the third heaven, and the paradise.
This is the place of blessedness designed for the people of God. So
you find, Rev. 2: 7. "To him that overcometh will I give to eat of
the tree of life, which is in the midst of the paradise of God;"
i.e. to have the fullest and most intimate communion with Jesus
Christ in heaven. And this is the substance of Christ's promise to
the thief: Thou, i.e. thou in spirit, or thou in the noblest part,
thy soul which here bears the image of the whole person; "Thou shalt
be with me in paradise."
    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, Rom. 2: 5, 6, 7, 8, 9, 10. "Thou
treasures up to thyself wrath against the day of wrath, and
revelation of the righteous judgement of God; who will render to
every man according to his deeds: to them who, by patient
continuance in well doing, seek for glory, and honour, and
immortality, eternal life: but unto them that are contentious, and
obey not the truth, but obey unrighteousness, indignation and wrath,
tribulation and anguish, upon every soul of man that does evil, &c."
So 2 Thess. 1: 4, 5, 6, 7. "So that we ourselves glory in you, in
the churches of God, for your patience and faith in all your
persecutions and tribulations that ye endure: which is (a manifest
token) of the righteous judgement of God, that ye may be counted
worthy of the kingdom of God for which ye also suffer; seeing it is
a righteous thing with God to recompense tribulation to them that
trouble you: and to you who are troubled rest with us, when the Lord
Jesus shall be revealed from heaven in flaming fire, &c." To these
plain testimonies, multitudes might be added, if it were needful.
Heaven and earth shall pass away, but these words shall never pass
away.
    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, Rom. 2:
15. "That their consciences in the mean while work upon these
things?" their thoughts, with reference to a future state, accuse,
or else excuse, i.e. their hearts are cheered and encouraged by the
good they do, and terrified with fears about the evils they commit.
Whereas, if there were no such things, conscience would neither
accuse nor excuse for good or evil done in this world.
    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, 1 Thess. 1: 10. not from an imaginary, but a real hell, to
bring us to God, 1 Pet. 3: 18. to be the author of eternal salvation
to them that obey him, Heb. 5: 9.
    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, Eccles. 3: 21. "Who knoweth the
spirit of man, that goes upward; and the spirit of a beast, that
goes downward to the earth?" For if a man dispute whether man be
rational, this his very disputing it proves him to be so: so our
disputes, hopes, fears, and apprehensions of eternity, prove our
souls immortal, and capable of that state.
    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," Heb. 11: 25. Men do not account him a fool,
that will adventure a penny, upon a probability to gain ten thousand
pounds. But sure the disproportion betwixt time and eternity is much
greater.
    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, 2 Cor. 5: 8. "We are confident, I say, and willing
rather to be absent from the body, and present with the Lord." Mark
it, no sooner parted from the body, but present with the Lord. So
Phil. 1: 23. "I desire to be dissolved, and to be with Christ, which
is far better." If his soul was to sleep till the resurrection, how
was it far better to be dissolved, than to live? Sure Paul's state
in the body had been far better than his state after deaths if this
were so; for here he enjoyed much sweet communion with God by faith,
but then he should enjoy nothing.
    To confirm this dream, they urge, John 14: 3. "If I go away, I
will come attain, and receive you to myself". As if the time of
Christ's receiving his people to himself, should not come, until his
second coming at the end of the world. But though he will then
collect all believers into one body, and present them solemnly to
his Father; yet that hinders not, but he may, as indeed he does,
receive every particular believing soul to himself at death, by the
ministry of angels. And if not, how is it that when Christ comes to
judgement, he is attended with ten thousand of his saints, that
shall follow him when he comes from heaven? Jude 14. You see then
the scripture puts no interval betwixt the dissolution of a saint,
and his glorification: It speaks of the saints that are dead, as
already with the Lord: And the wicked that are dead, as already in
hell, calling them spirits in prison, 1 Pet. 3: 19, 20. assuring us,
that Judas went presently to his own place, Acts 1: 25. And to that
sense, is the parable of Dives and Lazarus, Luke 16: 22.
    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, 2
Cor. 5: 6, 8. "Whilst we are at home in the body, we are absent from
the Lord;" i.e. our bodies prejudice our souls, obstruct and hinder
the fulness and freedom of their communion: When we part from the
body, we go home to the Lord! then the soul is escaped as a bird out
of a cage or snare. Here I am prevented by an excellent pen, which
has judiciously opened this point: To whose excellent observations I
only add this; That if the entanglements, snares, and prejudices of
the soul are so great and many in its embodied estate, that it
cannot so freely dilate itself and take in the comforts of God by
communion with him, then surely the laying aside of that clog, or
the freeing of the soul from that burden, can be no bar to its
greater happiness, which it enjoys in its separated state.
    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, John 9: 3.
To that purpose are those words of Solomon, Eccles. 9: 10.
"Whatsoever thy hand findeth to do, do it with all thy might; for
there is no wisdom, nor knowledge, nor device in the grave whither
thou goest." So that our glorification is not deferred, in order to
our fuller preparation for glory. If we are not fit when we die, we
can never be fit: all is done upon us that ever was intended to be
done; for they are called, Heb. 12: 23. the spirits of the just made
perfect.
    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. Acts 1: 25. 1 Pet. 3: 19, 20. And
what reason why believers, yea, every believer, as well as this in
the text, should not be, that very day in which they die, with
Christ in glory?
    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 Rev. 22: 17, 20. Delays
make their hearts sick: the expectation and faith in which the
saints die, is to be satisfied then; and surely God will not deceive
them. I deny not but their glory will be more complete when the
body, their absent friend, is reunited, and made to share with them
in their happiness; yet that hinders not, but meanwhile the soul may
enjoy its glory, whilst the body takes its rest, and sleeps in the
dust.
    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 Isa. 14: 9. "Hell
from beneath is moved for him, to meet him at his coming; ii
stirreth up the dead for him." No more sports, nor plays, nor cups
of wine, nor beds of pleasure: the more of these you enjoyed here,
the more intolerable will this change be to you. If saints are
immediately with God, others must be immediately with Satan.
    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, Matt. 20: 9, 10. And there is this one
instance in the text, and no more, that gives us an account of a
person so called. We acknowledge God may do it, his grace is his
own, he may dispense it how and where he pleaseth: we must always
salve divine prerogative. Who shall fix bounds, or put limits to
free grace, but God himself, whose it is? If he do not ordinarily
show such mercies to dying sinners (as indeed he does not); yet it
is not because he cannot, but because he will not; not because their
hearts are so hardened by long custom in sin, that his grace cannot
break them, but because he most justly withholds that grace from
them. When blessed Mr. Bilney, the martyr, heard a minister
preaching thus: O thou old sinner, thou hast lain these fifty years
rotting in thy sin, dost thou think now to be saved? That the blood
of Christ shall save thee? O, said Mr. Bilney, what preaching of
Christ is this? If I had heard no other preaching than this, what
had become of me? No, no, old sinners, or young sinners, great or
small sinners, are not to be beaten off from Christ, but encouraged
to repentance and faith; for who knows but the bowels of mercy may
yearn at last upon one that has all along rejected it? This thief
was as unlikely ever to receive mercy, but a few hours before he
died, as any person in the world could be.
    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.




Sermon 33. The fourth excellent Saying of Christ upon the Cross,
illustrated.


Matthew 27:46

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, Isa. 42: 1. "Behold my
servant, whom I uphold:" and John 16: 32. "I am not alone, but my
father is with me." So that this cannot be the meaning of it.
    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, Eph. 5:
2.
    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, Psal. 22: 1, 24. compared.
    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, John
12: 27. And now my soul, "tetaraktai" is troubled. The word
signifies, troubled as they that are in hell are troubled. Though
God did not leave his soul in hell, as others are, he having enough
to pay the debt which they have not, yet in the torments thereof, at
this time, he was; yea, his sufferings at this time in his soul were
equivalent to all that which our souls should have suffered there to
all eternity.
    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, Psal. 78: 2. Psal. 88: 1, 9. The
antidoting the tempted soul against sin. The reviving of ancient
experiences, Psal. 77: 5. Enchanting the value of the divine
presence with the soul, and teaching it to hold Christ faster than
ever before, Cant. 3: 1, 2, 3, 4, 5. These, and many more, are the
precious effects of sanctified desertion; but how many, or how good
soever these effects are, they all owe themselves to Jesus Christ,
as the author of them; who, for our sakes would pass through this
sad and dark state, that we might find those blessings in it. So
then, the Godhead's suspending of all the effects of joy and comfort
from the humanity of Christ at this time, which had not ceased to
flow into it, in an ineffable measure and manner, till now, must
needs be both a special part of Christ's satisfaction for us, and
consequently, that which makes all our temporary desertions rather
mercies and blessings, than curses to us.
    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, Psal. 22: 1. "My God, my God,
why hast thou forsaken me? Why art thou so far from the voice of my
roaring?" It comes from a root, that signifies "to howl, or roar as
a lion; and rather signifies the noise made by a wild beast, than
the voice of a man."
    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, Matt. 25: "Depart from me,
ye cursed." Thenceforth there will be a gulph fixed betwixt God and
them, Luke 19: 20. No more friendly intercourses with the blessed
God for ever. The eternal shriek of the damned is, Wo and alas, God
has forsaken us for evermore. Ten thousand worlds can nowise
recompense the loss of one God. Beware, sinners, how you say to God
now, Depart from us, we desire not the knowledge of thy ways, lest
he say, Depart from me, you shall never see my face.
    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 2 Sam. 14: 32. "Wherefore, (saith he) am
I come from Geshur, if I may not see the king's face?" So does the
gracious soul bemoan itself; Wherefore am I redeemed, called, and
reconciled, if I may not see the face of my God?
    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 Job 19: 21. "Have pity have pity upon me, O ye my
friends, for the hand of God has touched me." Draw forth bowels of
mercy and tender compassion to them; for, either you have been, or
are, or may be in the same case yourselves: however, if men do not,
to be sure, Christ, that has felt it before them, and for them, will
pity them.
    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, Cant. 3: 1, 2. Her beloved had withdrawn
himself, and was gone; but was she content to part with him so? No
such thing. "By night, on my bed, I sought him whom my soul loveth;
I sought him, but I found him not; I will arise now, and go about
the city," &c.
    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, Psal. 22: 2, 3. "O my God (saith he) I cry
in the day time, but thou hearest not; and in the night season, and
am not silent: but thou art holy." Is not thy spirit, according to
the measure, framed like Christ's in this; canst thou not say, even
when he writes bitter things against thee, he is a holy, faithful,
and good God for all this? I am deserted but not wronged. There is
not one drop of injustice in all the sea of my sorrows. Though he
condemn me, I must, and will justify him; this also is Christ-like.
    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," Isa. 50: 10. To conclude,
    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 Job 30: 11. Has he taken away from
your souls all conscientious tenderness of sin, so that now you can
sin freely, and without any regret? If so, it is a sad token indeed:
tell me, soul, if thou, indeed, judgest God will never return in
loving kindness to thee any more; why hast thou not then give
thyself over to the pleasures of sin, and fetch thy comforts that
way, from the creature, since thou can't have no comfort from thy
God? Oh, no, I cannot do so; if I die in darkness and sorrow, I will
never do so: my soul is as full of fear and hatred of sin as ever,
though empty of joy and comfort. Surely, these are no tokens of a
soul finally abandoned by its God.
    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, Isa 50: 10. Drop this anchor in
the dark, and do not reckon all gone when evidence is gone: never
reckon yourselves undone whilst you can adhere to your God. Direct
acts are noble acts of faith, as well as reflexive ones; yea, and in
some respects to be preferred to them. For,
    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, Job 10: 2. Say, Lord, what have I done that so offends thy
Spirit? What evil is it which thou so rebukest? I beseech thee shew
me the cause of thine anger: have I grieved thy Spirit in this
thing, or in that? Was it my neglect of duty, or my formality in
duties? Was I not thankful for the sense of thy love, when it was
shed abroad in my heart? O Lord, why is it thus with me?
    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, 2 Chron. 15: 2. It may be you
shall have a thousand comforters come about your sad souls, in such
a time to comfort them: this will be to you instead of God, and that
will repair your loss of Christ: despise them all, and say, I am
resolved to sit as a widow till Christ return; he, or none, shall
have my love.
    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.
    
    


Sermon 34. The fifth excellent Saying of Christ upon the Cross,
illustrated.


John 19: 28.

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, Judges 15: 18. "And he was
sore athirst, and called on the Lord, and said, Thou hast given this
great deliverance into the hand of thy servant, and now shall I die
for thirst, and fall into the hands of the uncircumcised?" Great
Darius drank filthy water, defiled with the bodies of the slain, to
relieve his thirst, "and protested, never any drink was more
pleasant to him." Hence, Isa. 41: 17, thirst is put to express the
most afflicted state, "When the poor and needy seek water, and there
is none, and their tongue faileth for thirst, I the Lord will hear
them;" i.e. when my people are in extreme necessities, under any
extraordinary pressures and distresses, I will be with them, to
supply and relieve them. Thirst causes a most painful compression of
the heart, when the body, like a sponge, sucks and draws for
moisture, and there is none. And this may be occasioned, either by
long abstinence from drink, or by the labouring and expense of the
spirits under grievous agonies and extreme tortures; which, like a
fire within, soon scorch up the very radical moisture.
    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, Peal 69: 21. "They gave me gall for my meat, and,
in my thirst, they gave me vinegar to drink;" and herein it was
verified. Hence the note is,
    
    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, Lam. 1: 12. "It is nothing to
you, all ye that pass by? See and behold, if there be any sorrow
like unto my sorrow which is done unto me, wherewith the Lord has
afflicted me in the day of his fierce anger."
    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; Psal. 22: 16. "They digged my hands and my feet."
Now Christ by reason of his exact and excellent temper of body, had
doubtless more quick, tender and delicate senses than other men: his
body was so formed, that it might be a capacious vessel, to take in
more sufferings than any other body could. Sense is, in some, more
delicate and tender, and in others dull and blunt, according to the
temperament and vivacity of the body and spirits; but in none as it
was in Christ, whose body was miraculously formed on purpose to
suffer unparalleled miseries. and sorrows in: "A body hast thou
fitted me," Heb. 10: 5. Neither sin nor sickness had any way
enfeebled or dulled it.
    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 Nahum 1: 6. "Who can stand before his
indignation: and who can abide in the fierceness of his anger? His
fury is poured out like fire, and the rocks are thrown down by him."
Had not the strength that supported Christ been greater than that of
rocks, this wrath had certainly overwhelmed and ground him to
powder.
    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," Rom. 8: 32. Had Christ been abated or spared, we had not.
If our mercies must be pure mercies, and our glory in heaven pure
and unmixed glory, then the wrath which lie suffered must be pure
and unmixed wrath. Yea,
    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, Isa. 27: 4. "Fury is not in me." In all
the chastisements God inflicts upon his people, there is no
vindictive wrath; Christ bore it all in his own soul and body on the
tree.
    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,"
Zech. 13: 7. But in smiting them, he smites his enemies. When he had
to do, in a way of satisfaction, with Christ, he is said not to
spare his own son, Rom. 8: 32. Never was the fury of God poured out
upon such a person before.
    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," Dan. 9: 26.
Thus you see what his external sufferings in his body, and his
internal sufferings in his soul were.
    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,
Psal. 39: 11. "When thou with rebukes correctest man for iniquity;
thou makes his beauty to consume away as a moth," i.e. look, as a
moth frets and consumes the most strong and well wrought garment,
and makes it scary and rotten without any noise; so afflictions
waste and wear out the strongest bodies. They make bodies of the
firmest constitution like an old rotten garment: They shrivel and
dry up the most vigorous and flourishing body, and make it like a
bottle in the smoke, Psal. 119: 83.
    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, Prov. 17: 22. "A broken spirit drieth
the bones," i.e. it consumes the very marrow with which they are
moistened. So Psal. 32: 3, 4. "My bones waxed old, and through my
roaring all the day long: for day and night thy hand was heavy on
me: my moisture (or chief sap) is turned into the drought of
summer." What a spectacle of pity was Francis Spira become, merely
through the anguish of his spirit? a spirit sharpened with such
troubles, like a keen knife, cuts through the sheath. Certainly,
whoever has had any acquaintance with troubles of soul, knows, by
sad experience, how, like an internal flame, it feeds and preys upon
the very spirits, so that the strongest stoop and sink under it.
But,
    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," Psal. 38: 8, 10. "A wounded spirit who can bear!"
Many have professed that all the torments in the world are but toys
to it; the racking fits of the gout, the grinding tortures of the
stone, are nothing to the wrath of God upon the conscience. What is
the worm that never dies but the efficacy of a guilty conscience?
This worm feeds upon, and gnaws the very inwards, the tender and
most sensible part of man and is the principal part of hell's
horror. In bodily pains, a man may be relieved by proper medicines;
here nothing but the blood of sprinkling relieves. In outward pains,
the body may be supported by the resolution and courage of the mind;
here the mind itself is wounded. O let none despise these troubles,
they are dreadful things!
    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 Luke 16: 24. "And he cried and said,
Father Abraham, have mercy on me, and send Lazarus that he may dip
the tip of his finger in water, and cool my tongue, for I am
tormented in this flame." No cups of water, no bowls of wine in
hell. There, that throat will be parched with thirst, which is now
drowned with excess. The songs of the drunkard turned into cowlings.
If thirst in the extremity of it be now so insufferable, what is
that thirst which is infinitely beyond this in measure, and never
shall be relieved? Say not it is hard that God should deal thus with
his poor creatures. You will not think it so, if you consider what
he exposed his own dear Son to, when sin was but imputed to him. And
what that man deserves to feel, that has not only merited hell, but,
by refusing Christ the remedy, the hottest place in hell.
    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, Psal. 42: 1, 2. "As the hart panteth
after the water-brooks, so panteth my soul after thee, O God. My
soul thirsteth for God, for the living God, when shall I come and
appear before God?" And this is indeed a vehement thirst; it makes
the soul break with the longings it has after God, Psal. 119. It is
a thirst proper to believers, who have tasted that the Lord is
gracious.
    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," Isa. 41: 17. And of the people
of God in their captivity, it is said, Lam. 4: 4. "The tongue of the
sucking child cleaveth to the roof of his mouth for thirst. The
young children ask bread, and no man breaketh it unto them. They
that feed delicately are desolate in the streets; they that were
brought up in scarlet embrace dung hills." To this many that fear
the Lord have been reduced.
    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", Luke 20: 6. And for the gracious
thirsting of their souls for God, it shall be fully satisfied. So it
is promised, Mat. 5: 6. "Blessed are they which hunger and thirst
after righteousness, for they shall be filled:" They shall then
depend no more upon the stream, b