( PDF ) The Fountain of Life

Download PDF

ads:

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.

ads:

Livros Grátis

http://www.livrosgratis.com.br

Milhares de livros grátis para download.

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.

ads:

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:

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:

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, but drink from the overflowing

fountain itself, Psal. 36: 8 "They shall be abundantly satisfied

with the fatness of thy house, and thou shalt make them drink of the

river of thy pleasures: for with thee is the fountain of life, and

in Thy light shall we see light:" There they shall drink and praise,

and praise and drink for evermore; all their thirsty desires shall

be filled with complete satisfaction. O how desirable a state is

heaven upon this account! and how should we be restless till we come

thither; as the thirsty traveller is until he meet that cool,

refreshing spring he wants and seeks for. This present state is a

state of thirsting, that to come of refreshment and satisfaction.

Some drops indeed come from the fountain by faith, hut they quench

not the believer's thirst; rather like water sprinkled on the fire,

they make it burn the more: but there the thirsty soul has enough.

O bless God, that Jesus Christ thirsted under the heat of his

wrath once, that you might not be scorched with it for ever. If he

had not cried, I thirst, you must have cried out of thirst

eternally, and never be satisfied.

Inf. 6. Lastly; Did Christ in the extremity of his sufferings

cry, I thirst? Then how great, beyond all compare, is the love of

God to sinners, who for their sakes exposed the Son of his love to

such extreme sufferings?

Three considerations marvellously heighten that love of the

Father.

First, His putting the Lord Jesus into such a condition. There

is none of us would endure to see a child of our own lie panting,

and thirsting in the extremity of torments, for the fairest

inheritance on earth; much less to have the soul of a child

conflicting with the wrath of God, and making such heart-rending

complaints as Christ made upon the cross, if we might have the

largest empire in the world for it: yet, such was the strength of

the love of God to us, that he willingly gave Jesus Christ to all

this misery and torture for us. What shall we call this love? O the

height, length, depth, and breadth of that love which passeth

knowledge! The love of God to Jesus Christ was infinitely beyond all

the love we have for our children, as the sea is more then a

spoonful of water: and yet, as dearly as he loved him, he was

content to expose him to all this, rather than we should perish

eternally.

Secondly, As God the Father was content to expose Christ to

this extremity, so in that extremity to hear his bitter cries, and

dolorous complaints, and yet not relieve him with the least

refreshment till he fainted and died under it. He heard the cries of

his Son; that voice, I thirst, pierced heaven, and reached the

Father's ear; but yet he will not refresh him in his agonies, nor

abate him any thing of the debt he was now paying, and all this for

the love he had to poor sinners. Had Christ been relieved in his

sufferings, and spared, then God could not have pitied or spared us.

The extremity of Christ's suffering was an act of justice to him;

and the greatest mercy to us that ever could be manifested. Nor

indeed (though Christ so bitterly complains of his thirst) was he

willing to be relieved, till he had finished his work. O love

unspeakable! He does not complain, that he might be relieved, but to

manifest how great that sorrow was which his soul now felt upon our

account.

Thirdly, And it should never be forgotten, that Jesus Christ

was exposed to these extremities of sorrow for sinners, the greatest

of sinners, who deserved not one drop of mercy from God. This

commends the love of God singularly to us, in that "whilst we were

yet sinners, Christ died for us," Rom. 5: 1. Thus the love of God in

Jesus Christ still rises higher and higher in every discovery of it.

Admire, adore, and be ravished with the thoughts of this love!

Thanks be to God for this unspeakable gift.

Sermon 35. The sixth excellent Saying of Christ upon the Cross,

illustrated.

John 19: 30.

When Jesus therefore had received the vinegar, he said, It is

finished: and he bowed his head, and gave up the ghost.

It is finished. This is the sixth remarkable world of our Lord

Jesus Christ upon the cross, uttered as a triumphant shout when he

saw the glorious issue of all his sufferings now at hand.

It is but one word in the original; but in that one word is

contained the sum of all joy; the very spirit of all divine

consolation. The ancient Greeks reckoned it their excellency to

speak much in a little: "to give a sea of matter in a drop of

language." What they only sought, is here found. I find some

variety, (and indeed variety rather than contrariety), among

expositors about the relation of these words. Some are of opinion,

that the antecedent is the legal types and ceremonies; and so make

this to be the meaning; It is finished: that is, all the types and

prefigurations that shadowed forth the redemption of souls, by the

blood of Christ, are now fulfilled and accomplished. And, doubtless,

as this is itself a truth, so it is such a truth as may not be

excluded, as foreign to the true scope and sense of this place. And

though it be objected, that many types and prefigurations remained

at this time unsatisfied, even all that looked to the actual death

at Christ, his continuance in the state of the dead, and his

resurrection; yet it is easily removed, "by considering that they

are said to be finished, because they were just finishing, or ready

to be finished: and it is as if Christ had said, I am now putting

the last hand to it", a few moments of time more will complete and

finish it. I have the sum now in my hand, which will fully satisfy

and pay God the whole debt.

It is now but bow the head, and the work is done, and all the

types therein fulfilled. So that this cannot exclude the fulfilling

of the types in the death of Christ, from their just claim to the

sense of this place. But yet, thought we cannot here exclude this

sense, we cannot allow it to be the whole or principal sense: for

lo! a far greater truth is contained herein, even the finishing or

completing of the whole design and project of our redemption, and

therein of all the types that prefigured it. Both these judicious

Calvin conjoins, making the completing of redemption the principal;

and the fulfilling of all the types the collateral and less

principal sense of it.

Yet it must be observed, when we say, Christ finished

redemption-work by his death, the meaning is not that his death

alone did finish it; for his abode in the grave, resurrection, and

ascension, had all of them their joint influence therein; but these

being shortly to follow, all are included in the scope of this

place. According then to the principal scope of the place, we

observe,

Doct. That Jesus Christ has perfected and completely finished

the great work of redemption, committed to him by God the

Father.

To this great truth the apostle gives a full testimony, Heb.

10: 14 "By one offering he has perfected for ever them that are

sanctified." And to the same purpose speaks Christ, John 17: 4. "I

have glorified thee on earth! I have finished the work thou gavest

me to do." Concerning this work, and the finishing thereof by Jesus

Christ upon the cross, we shall enquire what this work was; how

Christ finished it; and what evidence can be produced for the

finishing of it.

First, What was the work which Christ finished by his death?

It was the fulfilling the whole law of God in our room, and for

our redemption, as a sponsor or surety for us. The law is a glorious

thing; the holiness of God, that fiery attribute, is engraven or

stamped upon every part of it; Deut. 33: 2. "From his right hand

went a fiery law." The jealousy of the Lord watched over every point

and tittle of it, for his dreadful and glorious name was upon it; it

cursed every one that continued noe in all things contained therein,

Gal. 3: 10. Two things, therefore, were necessarily required in him

that should perfectly fulfil it, and both found in our Surety, and

in him only, viz. a subjective and effective perfection.

First, A subjective perfection. He that wanted this, could

never say, It is finished. Perfect working always follows a perfect

Being. That he might therefore finish this great work of obedience,

and therein the glorious design of our redemption; lo! in what

shining and perfect holiness was he produced! Luke 1: 35. "That holy

thing that shall be born of thee, shall be called the Son of God."

And indeed, "such an High-priest became us, who is holy, harmless,

undefiled, separate from sinners," Heb. 7:26. So that the law could

have no exception against his person; nay, it was never so honoured

since its first promulgation, as it was by having such a perfect and

excellent person as Christ to stand at its bar, and give it due

reparation.

Secondly, There must be also an effective perfection, or a

perfection of working and obeying, before it could be said, It is

finished. This Christ had; for he continued in all things written in

the law, to do them: He fulfilled all righteousness, as it behaved

him to do, Mat. 3: 15. He did all that was required to be done, and

suffered all that was requisite to be suffered; he did and suffered

all that was commanded or threatened, in such perfection of

obedience, both active and passive, that the pure eye of divine

justice could not find a flaw in it; and so finished the work his

Father gave him to do; and this work finished by our Lord Jesus

Christ was both a necessary, difficult, and precious work.

First, It was a necessary work which Christ finished upon the

cross; necessary, upon a threefold account.

Opus necessarium ex parts Patris; It was necessary on the

Father' account: I do not mean that God was under any necessity,

from his nature, of redeeming us this or any other way; for our

redemption is opus liberi concilii, an act of the free counsel of

God; but when God had once decreed and determined to redeem and save

poor sinners by Jesus Christ, then it became necessary that the

counsel of God should be fulfilled; Acts 4: 28. "To do whatsoever

thy hand and counsel had before determined to be done."

Secondly, Ex parte Filii. It was necessary with respect to

Christ, upon the account of that precious compact that was betwixt

the Father and him about it. Therefore it is said by Christ himself,

Luke 22: 22. "Truly the Son of man goes as it was determined," i.e.

as it was fore agreed and covenanted; under the necessity of

fulfilling his engagement to the Father, he came into the world; and

being come, he still minds his engagement, John 9: 3. "I must work

the works of him that sent me."

Thirdly, Ex parte nostri. Yea, and it was no less necessary

upon our account that this work should be finished; for, had not

Christ finished this work, sin had quickly finished all our lives,

comforts, and hopes. Without the finishing this work, not a son or

daughter of Adam could ever have seen the face of God. Therefore it

is said, 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." On

all these accounts the finishing of this work was necessary.

Secondly, As it was necessary this work should be finished, so

the finishing of it was exceeding difficult: It cost many a cry,

many groan, and many a tear, before Christ could say, It is

finished. All the angels in heaven were not able, by their united

strength, to lift that burden one inch from the ground, which Christ

bare upon his shoulders, yea, and bare it away. But how heavy a

burden this was, may in part appear by his agony in the garden, and

the bitter outcries he made upon the cross, which in their proper

places have been opened.

Thirdly, and lastly, It was a most precious work which Christ

finished by his death; that work was dispatched and finished in few

hours, which will be the matter of everlasting songs and triumphs to

the angels and saints to all eternity. O it was a precious work! The

mercies that now flow out of this fountain, viz. justification,

sanctification, adoption, &c. are not to be valued; besides the

endless happiness and glory of the world to come, which cannot enter

into the heart of man to conceive. If the angels sang when the

foundation-stone was laid, what shouts, what triumphs shall there be

among the saints, when this voice is heard, It is finished!

Secondly, Let us next inform ourselves how, and in what manner

Jesus Christ finished this glorious work; and if you search the

scriptures upon that account, you will find that he finished it

obediently, freely, diligently, and fully.

First, This blessed work was finished by Jesus Christ most

obediently, Phil. 2: 8. "He became obedient to death, even the death

of the cross." "His obedience was the obedience of a servant, though

not servile obedience." So it was foretold of him, before he touched

this work, Isa. 1. 5. "The Lord God has opened mine ear, and I was

not rebellious, neither turned away back;" i.e. My Father told me

the very worst of it; he told me what hard and heavy things I must

undergo, if ever I finished this design of redemption; and I was not

rebellious, i.e. I heartily submitted to, and accepted all those

difficulties; for there is a Meiosis in the words; I was content to

stoop to the hardest and most ignominious part of it, rather than

not finish it.

Secondly, As Christ finished it obediently, so he finished it

freely. Freedom and obedience in acting are not at all opposite to,

or exclusive of each other. Moses' mother nursed him in obedience to

the command of Pharaoh's daughter, yet most freely with respect to

her own delight and contentment in that work. So it is said of

Christ, and that by his own mouth, John 10: 17, 18. "Therefore does

my Father love me, because I lay down my life, that I might take it

again. No man taketh it from me, but I lay it down of myself: I have

power to lay it down, and I have power to take it up again. This

commandment have I received of my Father." He liked the work for the

end's sake. When he had a prospect of it from eternity, then were

his delights with the sons of men: then he rejoiced in the habitable

parts of the earth, Prov. 8: 30, 31. And when he came into the world

about it, with what a full and free consent did his heart echo to

the voice of his Father calling him to it; just as you shall

sometimes hear an echo answering your voice two or three times over,

Psal. 40. "Lo, I come: I delight to do thy will: thy law is within

my heart." He finished the work freely.

Thirdly, As he finished it freely, so he finished it

diligently; he wrought hard from the morning of his life to the end

of it: he was never idle wherever he was, but "went about doing

good," Acts 10: 38. Sometimes he was so intent upon his work, that

"he forget to eat bread," John 4: 30, 31. As the life of some men is

but a diversion from one trifle to another, from one pleasure to

another; so the whole life of Christ was spent and taken up betwixt

one work and another: never was a life so filled up with labour: the

very moments of his time were all employed for God to finish this

work.

Fourthly, and lastly, He finished it completely and fully. All

that was to be done by way of impetration and meritorious redemption

is fully done; no hand can come after his; angels can add nothing to

it. "That is perfected to which nothing is wanting, and to which

nothing can be added." Such is the work Christ finished. Whatever

the law demanded is perfectly paid; whatever a sinner needs, is

perfectly obtained and purchased; nothing can be added to what

Christ has done; he put the last hand to it, when he said, It is

finished. Thus you see what the work was, and how Christ finished

it.

Thirdly, In the last place, let us consider what assurance or

evidence we have that Christ has so finished redemption-work: and if

you pursue that enquiry, you will find these, among other plain

evidences of it.

First, When Christ died, redemption-work must needs be

finished, inasmuch as the blood, as well as the obedience of Christ,

was of infinite value and efficacy, sufficiently able to accomplish

all the ends for which it was shed; "and that not by divine

acceptation, but upon the account of its proper value." This effect,

viz. the finishing redemption-work meritoriously by Christ, does not

exceed the power of the cause to which we assign it, viz. the death

of Christ. And if there be a sole sufficient cause in act, what

hinders but the effect should follow? There was certainly enough in

Christ's blood to satisfy the utmost demand of justice: when that

therefore is actually shed, justice is fully paid, and,

consequently, the souls for whom, and in whose names it is paid, are

fully redeemed from the curse by the merit thereof.

Secondly, It is apparent that Christ finished the work, by the

discharge or acquittance God the Father gave him, when he raised him

from the dead, and set him at his own right hand. If Christ, the

sinner's surety, be, as such, discharged by God the creditor, then

the debt is fully paid. Now Christ was justified, and cleared at his

resurrection, from all charges and demands of justice; therefore it

ix said, 1 Tim. 3:16 that he was justified in the spirit, i.e.

openly discharged by that very act of the Godhead, his raising him

from the dead. For when the grave was opened, and Christ arose, it

was to him as the opening of the prison-doors, and setting a surety

at liberty, who was confirmed for another man's debt. To the same

sense Christ speaks of his ascension, John 16: 10. "The Spirit

(saith he) shall convince the world of righteousness," i.e. of a

complete and perfect righteousness in me, imputable to sinners for

their perfect justification. And whereby shall he convince and

satisfy them that is so? Why, by this, "Because I go to the Father,

and ye see me no more." There is a great deal of force and weight in

those words, "because ye see me no more:" for it amounts to this

much; by this you shall be satisfied I have fully and completely

performed all righteousness, and that, by my active and passive

obedience; I have so fully satisfied God for you, as that you shall

never be charged or condemned; because, when I go to heaven, I shall

abide there in glory with nay Father, and not be sent back again, as

I should, if any thing had been omitted by me. And this the apostle

gives you also in so many plain words, Heb. 10: 12, 13, 14. "After

he had offered one sacrifice for sins, for ever sat down on the

right hand of God." And what does he infer from that, but the very

truth before us, verse 14 that "by one offering he hath perfected

for ever them that are sanctified?"

Thirdly, It is evident Christ has finished the work, by the

blessed effects of it upon all that believe in him: for by virtue of

the completeness of Christ's work, finished by his death, their

consciences are now rationally pacified, and their souls at death,

actually received into glory; neither of which could be, if Christ

had not in this world finished the work. If Christ had done his work

imperfectly, he could not have given rest and tranquillity to the

labouring and burdened souls that come to him, as now he does, Mat.

11: 28. Conscience would still be hesitating, trembling, and

unsatisfied, and had he not finished his work, he could not have had

entrance through the vail of his flesh into heaven, as all that

believe in him have, Heb. 10: 19, 20. If he had but almost done that

work, we had been but almost saved, that is, certainly damned. And

thus you see briefly the evidences, that the work is finished.

Inf. 1. Has Christ perfected and completely finished all his

work for us? How sweet a relief is this to us that believe in him

against all the defects and imperfections of all the works of God,

that are wrought by us. There is nothing, finished that we do: all

our duties are imperfect duties; they come off lamely, and

defectively from our hands. It is Christ's charge against the church

of Sardis, Rev. 3: 2. I have not found thy works "pepleromena"

perfect, or filled up before God. O there is much impudence and

vanity in the best of our duties: but here is the grand relief, and

that which answers to all the grounds of our doubts and fears upon

that account; Jesus Christ has finished all his work, though we can

finish none of ours: and so, though we be defective, poor, imperfect

creatures, in ourselves, yet, notwithstanding, we are complete in

him, Col. 2: 9, 10. Though we cannot perfectly obey, or fulfil one

command of the law, yet is "the righteousness of the law fulfilled

in us that believe," Rom. 8: 4. Christ's complete obedience being

imputed to us, makes us complete, and without fault before God.

It is true, we ought to be humbled for our defects, and

troubled for every failing in obedience; but we should not be

discouraged, though multitudes of weaknesses be upon us, and many

infirmities compass us about, in every duty we put our hand to:

though we have no righteousness of our own; yet of God, Christ is

made unto us righteousness; and that righteousness of his is

infinitely better than our own: instead of our own, we have his. O

blessed be God for Christ's perfect righteousness!

Inf. 2. Did Christ finish his work with his own hand? How

dangerous and dishonourable a thing is it to join any thing of our

own to the righteousness of Christ, in point of justification before

God. Jesus Christ will never endure this; it reflects upon his work

dishonourably; he does not (in this case) affect social glory: not

I, and my God; I, and my Christ, did this; he will be all, or none,

in your justification. If he have finished the work, what need of

our additions? And if not, to what purpose are they? Can we finish

that which Christ himself could not? But we would fain be sharing

with him in this honour, which he will never endure. Did he finish

the work by himself, and will he ever divide the glory and praise of

it with us? No, no, Christ is no half Saviour. O it is an hard

thing, to bring these shroud hearts to live upon Christ for

righteousness: we would fain add our penny to make up Christ's sum.

But if you would have it so, or have nothing to do with Christ, you

and your penny must perish together, Isa. 50 ult. God gives us the

righteousness of Christ, as he gave manna to the Israelites in the

wilderness. It is said, Deut. 8: 16. "That he fed them with manna in

the wilderness, that he might humble them." The quality of the food

was not humbling, for it was angels fools, but the manner of giving

it was so: they must live by faith upon God for it, from day to day.

This was not like other food, produced by their own labour.

Certainly God takes the right way to humble proud nature, in calling

sinners wholly from their own righteousness to Christ's for their

justification.

Inf. 3 .Did Christ finish his work for us: Then there can be no

doubt, but he will also finish his work "in" us. As he began the

work of our redemptions, and finished it: so he that has begun the

good work in you, will also finish it upon your souls. And at this

the apostle saith, "He is confident," Phil. 1: 6. Jesus Christ is

not only called the author, but also the finisher of our faith, Heb.

12: 2. If he begin it, no doubt but he will finish it. And indeed

the finishing of his own work of redemption without us, gives full

evidence that he will finish his work of sanctification within us;

and that because these two works of Christ have a respect and

relation to each other; and such a relation, that the work he

finished by his own death, resurrection, and ascension, would be in

vain to us, if the work of sanctification in us should not in like

manner be finished. Therefore, as he presented a perfect sacrifice

to God, and finished redemption-work; so will he present every man

perfect and complete, for whom he offered up himself, for he will

not lose the end of all his sufferings at last. To what purpose

would his meritorious impetration be, without complete and full

application? Be not therefore discouraged at the defects and

imperfections of your inherent grace: be humbled for them, but be

not dejected by them: this is Christ's work, as well as that: that

work is finished, and so will this.

Inf. 4. Is Christ's work of redemption a complete and finished

work? How excellent and comfortable beyond all compare, is the

method and way of faith! Surely the way of believing is the most

excellent way in which a poor sinner can approach God, for it brings

before him a complete, entire, perfect righteousness; and this must

needs be most honourable to God, most comfortable to the soul that

draws nigh to God. O what a complete, finished perfect thing is the

righteousness of Christ! the searching eye of the holy and jealous

God cannot find the least flaw or defect in it. Let God or

conscience look upon it; turn it every way; view it on every side;

thoroughly weigh and examine it, it will appear a pure, a perfect

piece, containing in it whatsoever is necessary for the reconciling

of an angry God, or pacifying of a distressed and perplexed soul.

How pleasing, therefore, and acceptable to God must be that faith,

which presents so complete and excellent an atonement to him! Hence

the acting of our faith upon Christ for righteousness, the

approaches of faith to God with such an acceptable present, is

called the work of God; that is, the most grateful, acceptable, and

well pleasing work to God that a creature can perform; John 6: 29.

"This is the work of God, that ye believe." One act of faith pleases

him more, than if you should toil all your lives at a task of

obedience to the law. As it is more for God's honour and thy

comfort, to pay all thou owest him at one payment, in one full sum,

than to be paying by very small degrees, and never be able to make

full payment, or see the bond cancelled; so this perfect work only

produces perfect peace.

Inf. 5. Did Christ work, and work out all that God gave him to

do, till he had finished his work? How necessary then is a laborious

working life to all that call themselves Christians? The life of

Christ, you sees, was a laborious life. Shall he work and we play?

Shall a zealous, active, working Christ be reproached with idle,

negligent and lazy followers? O work, and work out your own

salvation with fear and trembling, Phil. 2: 12.

Object. But if Christ wrought so hard, we may sit still. If he

finished the work, nothing remains for us to do.

Solut. Nothing of that work which Christ did, remains for you

to do. It is your commendation and duty to leave all that to Christ:

but there is other work for you to do; yea, store of work lying upon

your hands. You must work as well as Christ, though not for the same

ends Christ did. He wrought hard to satisfy the law, by fulfilling

all righteousness. He wrought all his life long, to work out a

righteousness to justify you before God. This work falls to no hand

but Christ's: but you must work, to obey the commands of Christ into

whose right ye are come by redemption: you must work to testify your

thankfulness to Christ, for the work finished for you: you must

work, to glorify God by your obedience: let your light so shine

before men. For these, and divers other such ends and reasons, your

life must be a working life. God preserve all his people from the

gross and vile opinions of Antinomian libertines, who cry up grace

and decry obedience: who under specious pretences of exalting a

naked Christ upon the throne, do indeed strip him naked of a great

part of his glory, and vilely dethrone him. My pen shall not English

what mine eyes have read. Tell it not in Gath.

But for thee, reader, be thou a follower of Christ, imitate thy

pattern; yea, let me persuade thee, as ever thou hopest to clear up

thine interest in him, imitate him in such particulars as these that

follow.

First, Christ began early to work for God; he took the morning

of his life, even the very beginning of it, to work for God: "How is

it (said he to his parents, when he was but a child of about twelve

years old) that ye sought me? Wist ye not that I must be about my

Father's business?" Reader, if the morning of thy life be not gone,

O devote it to the work of God as Christ did: if it be, ply thy work

the closer in the afternoon of thy life. If a man have any great and

necessary business to do, it is good doing it in the morning;

afterwards a hurry of business and diversion comes on.

Secondly, As Christ began betime, so he followed his work

close: he was early up, and he wrought hard, so hard, that "he

forget to eat bread." John 4: 31, 32. So zealous was he in his

Father's work, that his friends thought "that he had been beside

himself," Mark 3: 21. So zealous that "the zeal of God's house eat

him up." He flew like a seraphim, in a flame of zeal, about the work

of God. O be not ye like snails. What Augustus said of the young

Roman, well becomes the true Christian, "whatsoever he does, he does

it to purpose."

Thirdly, Christ often thought upon the shortness of his time,

and wrought hard because he knew his working-time would be but

little. So you find it, John 9: 4. "I must work the works of him

that sent me, whilst it is day; the night comes, when no man can

work." O in this be like Christ: rouse your hearts to diligence with

this consideration. If a man have much to write, and be almost come

to the end of his paper, he will write close, and thereby put much

matter in a little room.

Fourthly, He did much work for God in a very silent manner: he

wrought hard, but did not spoil his work, when he had wrought it, by

vain ostentation. When he had expressed his charity in his acts of

mercy and bounty to men, he would humbly seal up the glory of it,

with this charge; "see ye tell no man of it", Matt. 8: 4. He

affected no popular air. All the angels in heaven could not do what

Christ did, and yet he called himself a worm, for all that, Psal.

22: 6. O imitate your pattern; Work hard for God, and let not pride

blow upon it, when you have done. It is hard for a man to do much,

and not value him self for it too much.

Fifthly, Christ carried on his work for God resolvedly: no

discouragements would beat him off, though never any work met with

more from first to last. How did Scribes and Pharisees, Jews,

Gentiles, yea, devils set upon him, by persecutions, and reproaches,

violent oppositions, and subtle temptations; but yet, he goes on

with his Father's work for all that: he is deaf to all

discouragements. So it was foretold of him, Isa. 42: 4. "He shall

not fail, nor be discouraged." O that more of this spirit of Christ

were in his people: O that, in the strength of love to Christ, and

zeal for the glory of God, you will pour out your hearts in service,

and, like a river, sweep down all discouragements before you.

Sixthly, He continued working, whilst he continued living: His

life and labour ended together: He fainted not in his work: Nay, the

greatest work he did in this world, was his last work. O be like

Christ in this, be not weary of well doing: Give not over the work

of God, while you can move hand and tongue to promote it, and see

that your last works be more than your first. O let the motions of

your soul after God be, as all natural motions are, swiftest when

nearest the centre. Say not it is enough, whilst there is any

capacity of doing more for God. In these things, Christians, be like

your Saviour.

Inf. 6. Did Christ finish his work? Look to it Christian, that

ye also finish your work which God has given your to do: That you

may with comfort say, when death approaches, as Christ said, John

17: 4. "I have glorified thee on earth, I have finished the work

thou gavest me to do; and now, O Father, glorify thou me with thine

own self." Christ had a work committed to Him, and he finished it;

you have a work also committed to you: O see that you may be able to

say, it is finished when your time is so: O work out your own

salvation with fear and trembling; and, that I may persuade you to

it, I beseech you lay these considerations close to heart.

First, If your work be not done before you die, it can never be

done when you are dead. "There is no work nor knowledge, nor device

in the grave, whither thou goest," Eccl. 9: 5, 10. They that go down

to the pit cannot celebrate the name of God, Isa 38: 18. Death binds

up the hand from working, any more; strikes dumb the tongue that it

can speak no more; for then the composition is dissolved. The body,

which is the soul's instrument to work by, is broken and thrown

aside: the soul itself presented immediately before the Lord, to

give an account of all its works. O therefore, seeing the night

comes, when no man can work, as Christ speaks, John 9: 4. make haste

and finish your work.

Secondly, If you finish not your work, as the season of

working, so the season of mercy will be over at death. Do not think,

you that have neglected Christ all your lives, you that could never

be persuaded to a laborious holy life, that ever your cries and

entreaties shall prevail with God for mercy, when your season is

past: No, it is too late, "Will God hear his cry, when troubles come

upon him?" Job 27: 9. The season of mercy is then over; as the tree

falls, so it lies: Then he that is holy shall be holy still, and he

that is filthy shall be filthy still. Alas, poor souls, you come too

late: "The master of the house is risen up, and the doors are shut,"

Luke 19: 42. The season is over: happy had it been if ye had known

the day of your visitation.

Lastly, If your work be not finished when you come to die, you

can never finish your lives with comfort. He that has not fished his

stork with care, can never finish his course with joy. O what a

dismal case is that soul in, that finds itself surprised by death in

an unready posture! To lie shivering upon the brink of the grave,

saying, Lord, what will become of me! O I cannot, I dare not die!

For the poor soul to shrink back into the body, and cry, Oh, it were

better for me to do any thing than die. Why, what is the matter? Oh,

I am in a Christless state and dare not go before that awful

judgement-seat. If I had in season made Christ sure, I could then

die with peace. Lord, what shall I do? How dost thou like this,

reader? Will this be a comfortable close! When one asked a Christian

that constantly spent six hours every day in prayer, why he did so?

He answered, Oh, I must die, I must die. Well then, look to it that

you finish your work as Christ also did his.

Sermon 36. The seventh and last Word with which Christ breathed out

his Soul, illustrated.

Luke 23: 46.

And when Jesus had cried with a loud voice, he said, Father, into

thy hands I commend any spirit; and having said thus, he gave

up the ghost.

These are the last of the last words of our Lord Jesus Christ

upon the cross, with which he breathed out his soul. They were

David's words before him, Psal. 31: 5. and for substance, Stephen's

after him, Acts 7: 27. They are words full, both of faith and

comfort; fit to be the last breathing of every gracious soul in this

world. They are resolved into these five particulars:

First, The person depositing, or committing: The Lord Jesus

Christ, who in this, as well as in other things, acted as a common

person, as the head of the church. This must be remarked carefully,

for therein lies no small part of a believer's consolation: When

Christ commends his soul to God, he does as it were bind up all the

souls of the elect in one bundle with it, and solemnly presents them

all with his, to his Father's acceptance: To this purpose one aptly

renders it.

"This commendation made by Christ, turns to the singular profit

and advantage of our souls; inasmuch as Christ, by this very prayer,

has delivered them into his Father's hand, as a precious treasure,

whenever the time comes that they are to be loosed from the bodies

which they now inhabit." Jesus Christ neither lived nor died for

himself, but for believers; what he did in this very act, refers to

them as well as to his own soul: You must look therefore upon

Christ, in it is last and solemn act of his life, as gathering all

the souls of the elect together, and making a solemn tender of them

all, with his own soul to God.

Secondly, The depository, or person to whom he commits this

precious treasure, and that was to his own Father: "Father, into thy

hands I commend my spirit." Father is a sweet encouraging, assuring

title: Well may a son commit any concernment, how dear soever, into

the hands of a father, especially such a son into the hands of such

a father. "By the hands of the Father into which he commits his

soul, we are not to understand the naked or mere power, but the

fatherly acceptation and protection of God."

Thirdly, The depositum, or thing committed into this hand, [my

spirit] i.e. my soul, now instantly departing, upon the very point

of separation from my body. The soul is the most precious of all

treasures, it is called the darling, Psal. 35: 17. or, "the only

ones," i.e. that which is most excellent, and therefore most dear

and precious: A whole world is but a trifle, if weighed, for the

price of one soul, Mat. 16: 26. This inestimable treasure he now

commits into his Father's hands.

Fourthly, The Act by which he puts it into that faithful hand

of the Father, "parathesomai", I commend. We rightly render it in

the present tense, though the word be future: For, with these words

he breathed out his soul. This word is of the same import with

"sunhiemi" I present, or tender it into thy hands; It was in Christ

an act of Faith, a most special and excellent act intended as a

precedent for all his people.

Fifthly, and Lastly, The last thing observable is, the manner

in which he uttered these words, and that was with a loud voice; he

spake it that all might hear it, and that his enemies, who judged

him now destitute and forsaken of God, might be convinced that he

was not so, but that he was dear to his Father still, and could put

his soul confidently into his hands: "Father, into thy hands I

commend my spirit." Talking then these words, not only as spoken by

Christ, the head of all believers, and so commending their souls to

God with his own, but also as a pattern, teaching them what they

ought to do themselves, when they come to die. We observe,

Doct. That dying believers are both warranted, and encouraged,

by Christ's example, believingly to commend their precious

souls into the hands of God.

Thus the apostle directs the faith of Christians, to commit

their souls to God's tuition and fatherly protection, when they are

either going into prisons, or to the stake for Christ, 1 Pet. 4: 9.

"Let them (saith he) that suffer according to the will of God,

commit the keeping of their souls to him in well doing, as unto a

faithful Creator."

This proposition we will consider in these two main branches of

it, viz. what is implied and carried in the soul's commending itself

to God by faith, when the time of separation is come. And what

warrant or encouragement gracious souls have for so doing.

First, What is implied in this act of a believer, his

commending or committing, his soul into the hands of God at death?

And if it be thoroughly weighed, you will find these six

things, at least, carried in it.

First, It implies this evidently in it, That the soul outlives

the body, and fails not, as to its being, when its body fails; it

feels the house in which it dwelt, dropping into ruins, and looks

out for a new habitation with God. "Father, into thy hands I commend

my spirit." The soul understands itself a more noble being than that

corruptible body, to which it was united, and is now to leave in the

dust: it understands its relation to the Father of spirits, and from

him it expects protection and provision in its unbodied state; and

therefore into his hands it puts itself. If it vanished, or breathed

into air, and did not survive the body, if it were annihilated at

death, it were but a mocking of God to say, when we die, "Father,

into thy hands I commend my spirit."

Secondly, It implies the soul's true rest to be in God. See

which way its motions and tendencies are, not only in life, but in

death also. It bends to its God: It reposes, it even puts itself

upon its God and Father; "Father, into thy hands." God is the centre

of all gracious spirits. While they tabernacle here, they have no

rest but in the bosom of their God: when they go hence, their

expectation and earnest desires are to be with him. It had been

working after God by gracious desires before, it had cast many a

longing look heaven-ward before; but when the gracious soul comes

near its God (as it does in a dying hour) "then it even throws

itself into his arms;" as a river, that after many turnings and

windings, at last is arrived to the ocean; it pours itself with a

central force into the bosom of the ocean, and there finishes its

weary course. "Nothing but God can please it in this world, and

nothing but God can give it content when it goes hence." It is not

the amenity of the place, whither the gracious soul is going, but

the bosom of the blessed God, who dwells there, that it so

vehemently pants after; not the Father's house, but the Father's

arms and bosom: "Father, into thy hands I commend my spirit: Whom

have I in heaven but thee? And on earth there is none that I desire

in comparison of thee, Psal. 73: 24,25.

Thirdly, It also implies the great value believers have for

their souls. That is the precious treasure; and their main

solicitude and chief care, is to see it secured in a safe hand:

"Father, into thy hands I commit my spirit:" They are words speaking

the believer's care for his soul, that it may be safe, whatever

becomes of the vile body. A believer when he comes nigh to death,

spends but few thoughts about his body, where it shall be laid, or

how it shall be disposed of: He trusts that in the hands of friends;

but as his great care all along was for his soul, so he expresses it

in these his very last breathing, in which he commends it into the

hands of God: It is not, Lord Jesus receive my body, take care of my

dust, but receive my Spirit: Lord, secure the jewel, when the casket

is broken.

Fourthly, These words imply the deep sense that dying believers

have of the great change that is coming upon them by death; when all

visible and sensible things are shrinking away from them, and

failing. They feel the world and the best comforts of it failing:

Every creature and creature comfort failing: For, at death we are

said to fail, Luke 16: 9. Hereupon the soul clasps the closer about

its God, cleaves more close than ever to him: "Father, into thy

hands I commend my spirit." Not that a mere necessity puts the soul

upon God; or that it cleaves to God, because it has then nothing

else to take hold on: No, it chose God for its portion, when it was

in the midst of all its outward enjoyments, and had as good security

as other men have for the long enjoyment of them: but my meaning is,

that although gracious souls have chosen God for their portion, and

do truly prefer him to the best of their comforts; yet in this

compounded state, it lives not wholly upon its God, but partly by

faith, and partly by sense; partly upon things seen, and partly upon

things not seen. The creatures had some interest in their hearts;

alas, too much: but now all these are vanishing, and it sees they

are so. I shall see man no more, with the inhabitants of the world,

(said sick Hezekiah;) hereupon it turns itself from them all, and

casts itself upon God for all its subsistence, expecting now to live

upon its God entirely, as the blessed angels do; and so, in faith,

they throw themselves into his arms: "Father, into thy hands I

commend my spirit."

Fifthly, It implies the atonement of God, and his full

reconciliation to believers, by the blood of the great Sacrifice;

else they durst never commit their souls into his hands: "For it is

a fearful thing to fall into the hands of the living God," Heb. 12:

29. i.e. of an absolute God, a God unatoned by the offering up of

Christ. The soul dare no more cast itself into the hand of God,

without such an atoning sacrifice, than it dares approach to a

consuming fire; And, indeed, the reconciliation of God by Jesus

Christ, as it is the ground of all our acceptance with God; for we

are made accepted in the beloved: So it is plainly carried in the

order or manner of the reconciled soul, committing itself to him:

For, it first casts itself into the hands of Christ, then into the

hands of God by him. So Stephen, when dying, "Lord Jesus receive my

spirit:" And by that hand it would be put into his Father's hands.

Sixthly, and lastly, It implies both the efficacy and

excellency of faith, in supporting and relieving the soul at a time

when nothing else is able to do it; Faith is its conductor, when it

is at the greatest loss and distress that ever it met with: it

secures the soul when it is turned out of the body; when heart and

flesh fail, this leads it to the rock that fails not: it sticks by

that soul till it sees it safe through all the territories of Satan,

and safe landed upon the shore of glory; and then is swallowed up in

vision: many a favour it has shown the soul while it dwelt in its

body. The great service it did for the soul was in the time of its

espousals to Christ. This is the marriage knot, the blessed bond of

union between the soul and Christ. Many a relieving sight, secret

and sweet support it has received from its faith since that; but,

surely, its first and last works are its most glorious works. By

faith it first ventured itself upon Christ; threw itself upon him in

the deepest sense of its vileness and utter unworthiness, when

sense, reason, and multitudes of temptations stood by, contradicting

and discouraging the soul: by faith it now casts itself into his

arms, when it is launching out into vast eternity.

They are both noble acts of faith; but the first no doubt, is

the greatest and most difficult: for, when once the soul is

interested in Christ, it is no such difficulty to commit itself into

his hands, as when it has no interest at all in him. It is easier

for a child to cast himself in the arms of his own father, in

distress, than for one that has been both a stranger and an enemy to

Christ, to cast itself upon him, that he may be a father and a

friend to it.

And this brings us upon the second enquiry I promised to

satisfy, viz.

Secondly, What warrant or encouragement have gracious souls to

commit themselves at death into the hands of God? I answer, Much

every way; all things encourage and warrant its so doing: For,

First, This God, to whom the believer commits himself at death,

is its Creator: the Father of its being; he created and inspired it,

and so it has the relation of a creature to a Creator: yea, of a

creature now in distress, to a faithful Creator, 1 Pet. 4: 19. "Let

them that suffer according to the will of God, commit the keeping of

their souls to him in well doing; as to a [faithful Creator]." It is

very true, this single relation, in itself, gives little ground of

encouragement, unless the creature had conserved that integrity in

which it was originally created. And they that have no more to plead

with God for acceptance, by their relation to him as creatures to a

Creator, will doubtless find that word made good to their little

comfort, Isa. 27: 11. "It is a people of no understanding, therefore

he that made them, will not have mercy on them; and he that formed

them, will show them no favour." But now, grace brings that relation

into repute: holiness ingratiates us again, and revives the

remembrance of this relation; so that believers only can plead this.

Secondly, As the gracious soul is his creature, so it is his

redeemed creature; one that he has bought, and that with a great

price, even with the precious blood of Jesus Christ, 1 Pet. 1: 18.

This greatly encourages the departing soul, to commit itself into

the hands of God; so you find, Psal. 31: 5. "Into thy hands do I

commend my spirit, thou hast redeemed it, O Lord God of truth."

Surely this is mighty encouragement, to put itself upon God in a

dying hour. Lord, I am not only thy creature, but thy redeemed

creature; one that thou hast bought with a great price: O, I have

cost thee dear! for my sake Christ came from thy bosom, and is it

imaginable, that after that thou hast in such a costly way, even by

the expense of the precious blood of Christ, redeemed me, thou

shouldst at last exclude me? Shall the ends both of creation and

redemption of this soul be lost together? will God form such an

excellent creature as my soul is, in which are so many wonders of

the wisdom and power of its Creator? will he be content, when sin

has marred the frame, and defaced the glory of it, to recover it to

him self again, by the death of his own dear Son, and after all

this, cast it away, as if there were nothing in all this? "Father,

into thy hands I commend my spirit:" I know thou wilt have a respect

to the work of thy hands; especially to a redeemed creature, upon

which thou best expended so great sums of love, which thou hast

bought at so dear a rate.

Thirdly, Nay, that is not all; the gracious soul may

confidently and securely commit itself into the hands of God, when

it parts with its body at death; not only because it is his

creature, his redeemed creature, but because it is his renewed

creature also: and this lays a firm ground for the believer's

confidence and acceptance; not that it is the proper cause, or

reason of its acceptance, but as it is the soul's best evidence,

that it is accepted with God, and shall not be refused by him, when

it comes to him at death: for, in such a soul, there is a double

workmanship of God, both glorious pieces, though the last exceeds in

glory. A natural workmanship, in the excellent frame of that noble

creature, the soul; and a gracious workmanship upon that again; a

new creation upon the old; glory upon glory. "We are his

workmanship, created in Christ Jesus," Eph. 2: 10. The Holy Ghost

came down from heaven on purpose to create this new workmanship; to

frame this new creature; and indeed, it is the top and glory of all

God's works of wonders in this world; and must needs give the

believer encouragement to commit itself to God, whether at such a

time, it shall reflect either upon the end of the work, or upon the

end of the workman; both which meet in the salvation of the soul so

wrought upon, the end of the neck is our glory. By this "we are made

meet to be partakers of the inheritance of the saints in light,"

Col. 1: 12. It is also the design and end of him that wrought it, 2

Cor. 5: 5. "Now he that has wrought us for the self same thing, is

God." Had he not designed thy soul for glory, the Spirit should

never have come upon such a sanctifying design as this: surely it

shall not fail of a reception into glory, when it is cast out of

this tabernacle: such a work was not wrought in vain, neither can it

ever perish: when once sanctification comes upon a soul, it so roots

itself in the soul, that where the soul goes, it goes; gifts indeed,

they die: all natural excellency and beauty, that goes away at

death, Job 4 ult. but grace ascends with the soul; it is a

sanctified, when a separate sent. And can God shut the door of glory

upon such a soul, that by trace is made meet for the inheritance? O,

it cannot be!

Fourthly, As the gracious soul is a renewed soul, so it is also

a sealed soul; God has sealed it in this world for that glory, into

which it is now to enter at death. All gracious souls are sealed

objectively, i.e. they have those works of grace wrought on their

souls which do, (as but now was said,) ascertain and evidence their

title to glory; and in many are sealed formally; that is, the Spirit

helps them clearly to discern their interest in Christ, and all the

promises. This both secures heaven to the soul in itself, and

becomes also an earnest or pledge of that glory in the unspeakable

joys and comforts that it produces in the soul: So you find, 2 Cor.

1: 22. "Who has sealed us, and given us the earnest of the Spirit in

our hearts." God's sealing, us gives his security; his objective

seal makes it sure in itself, its formal seal makes it so to us.

but, if over and above all this, he will please, as a fruit of that

his sealing, to give us those heavenly inexpressible joys and

comforts which are the fruit of his formal sealing-work, to be an

earnest, a foretaste and hansel of that glory, how can the soul that

has found all this, fear in the least at a rejection by its God,

when at death it comes to him? Surely, if God have sealed, he will

not refuse you; if he have given his earnest, he will not shut you

out; God's earnest is not given in jest.

Fifthly, Moreover, every gracious soul may confidently cast

itself into the arms of its God, when it goes hence, with "Father,

into thy hands I commit my spirit." Forasmuch as every gracious

soul; is a soul in covenant with God; and God stands obliged by his

covenant and promise to such, not to cast them out, when they come

unto him. As soon as ever thou became his, by regeneration, that

promise became thine, Heb. 13: 5. "I will never leave you, nor

forsake you." And will he leave the soul at a time when it never had

more need of a God to stand by it, than it has then? Every gracious

soul is entitled to that promise, John 14: 3. "I will come again,

and receive you to myself." And will he fail to make it good when

the time of the promise is come, as at death it is? It cannot be.

multitudes of promises; the whole covenant of promises, give

security to the soul against the fears of rejections, or neglect by

God. And the soul's dependence upon God and his promise; its very

casting itself upon him, from the encouragement the word gives it,

add to the engagement upon God. When he sees a poor soul that he has

made, redeemed, sanctified sealed, and by solemn promise engaged

himself to receive, coming to him at death, firmly depending upon

his faithfulness that has promised, saying, as David, 2 Sam. 23: 5,

Though Lord, there be many defects in me, yet thou hast made a

covenant with me, well ordered in all things, and sure; and this is

all my salvation, and all my hope." Lord, I am resolved to send out

my soul in an act of faith; I will venture it upon the credit of thy

promise. How can God refuse such a soul? How can he put it off, when

it so puts itself upon him?

Sixthly, But this is not all; the gracious soul sustains many

intimate and dear relations to that God into whose hands it commends

itself at death. It is his spouse, and the consideration of such a

day of espousals, may well encourage it to cast itself into the

bosom of Christ, its head and husband: it is a member of his body,

flesh and bones, Eph. 5: 30. It is his child, and he its everlasting

Father, Isa. 9: 6. It is his friend. "Henceforth (saith Christ,) I

call you not servants, but friends," John 15: 15. What confidence

may these, and all other the dear relations Christ owns to the

renewed soul, beget, in such an hour as this is! that husband can

throw off the dear wife of his bosom; Who in distresses casts

herself into his arms! What father can shut the door upon a dear

child that comes to him for refuge, saying, Father, into thy hands I

commit myself!

Seventhly, and lastly, The unchangeableness of God's love to

his people, gives confidence they shall in no wise be cast out. They

know Christ was the same to them at last as he was at first: the

same in the pangs of death, as he was in the comforts of life:

having loved his own which were in the world, he loved them to the

end, John 13: 1. He does not love as the world loves, only in

prosperity; but they are as dear to him when their beauty and

strength are gone, as when they were in the greatest flourishing. If

we live, we live to the Lord; and if we die, we die to the Lord; so

then, whether we live or die, we are the Lord's, Rom. 14: 8. Take in

all these things, and weigh them both apart, and together, and see

whether they amount not to a full evidence of the truth of this

point, that dying believers are both warranted and encouraged to

commend their souls into the lands of God; whether they have not

every one of them cause to say as the apostle did, 2 Tim. 1: 12 "I

know whom I have believed, and am persuaded that he is able to keep

that which I have committed to him against that day." The

improvements of all this you have in the following practical

deductions.

Deduction I. Are dying believers only warranted and encouraged

thus to commend their souls into the hands of God? What a sad strait

then must all dying unbelievers be in about their souls? Such souls

will fall into the hands of God, but that is their misery, not their

privilege: they are not put by faith into the hands of mercy, but

fall by sin into the hands of justice: not God, but the devil is

their father, John 8: 4. Whither should the child go but to its own

father? They have not one of those aforementioned encouragements to

cast themselves into the hands of God, except the naked relation

they have to God as their Creator, and that is as good as none,

without the new creation. If they have nothing but this to plead for

their salvation, the devil has as much to plead as they. It is the

new creature that brings the first creation into repute again with

God.

O dismal! O deplorable case! A poor soul is turning out of

house and home, and knows not where to go; it departs, and

immediately falls into the hands of justice. The devil stands by,

waiting for such a soul (as a dog for a crust) whom God will throw

to him. Little! ah little, do the friends of such a one think,

whilst they are honouring his dust by a splendid and honourable

funeral, what a case that poor soul is in that lately dwelt there;

and what fearful straits and extremities it is now exposed to! He

may cry, indeed, Lord! Lord! open to me, as in Mat. 7: 22. But to

how little purpose are these vain cries! Will God hear him when he

cries? Job 27: 9. It is a lamentable case!

Deduction 2. Will God graciously accept, and faithfully keep

what the saints commit to him at death? How careful then should they

be to keep what God commits to them, to be kept for him while they

live? You have a great trust to commit to God when you die, and God

has a great trust to commit to you whilst you live: you expect that

he should faithfully keep what then you shall commit to his keeping,

and he expects you should faithfully keep what he now commits to

your keeping. O keep what God commits to you, as you expect he

should keep your souls when you commit them unto him. If you keep

his truths, he will keep your souls. "Because thou hast kept the

word of my patience, I also will keep thee, &c." Rev. 3: 10. Be

faithful to your God, and you shall find him faithful to you. None

can pluck you out of his hand; see that nothing wrest his truths out

of your hands. "If we deny him, he also will deny us," 2 Tim. 2: 12.

Take heed lest those estates you have gotten as a blessing,

attending the gospel, prove a temptation to you to betray the

gospel. "Religion (saith one) brings forth riches, but the daughter

devours the mother." How can you expect acceptance with God, who

have betrayed his truth, and dealt perfidiously with him.

Deduction 3. If believers may safely commit their souls into

the hands of God, how confidently may they commit all lesser

interests and lower concernments into the same hand? Shall we trust

him with our souls, and not with our lives, liberties or comforts.

Can we commit the treasure to him and not a trifle? Whatever you

enjoy in this world, is but a trifle to your souls. Sure, if you can

trust him for eternal life for your souls, you may much more trust

him for the daily bread for your bodies. I know it is objected, that

God has made over temporal things to his people upon conditional

promises, and an absolute faith can never be grounded upon

conditional promises.

But what means this objection? Let your faith be but suitable

to these conditional promises, i.e. believe they shall be made good

to you so far as God sees them good for you: do you but labour to

come up to those conditions required in you, and thereby God will

have more glory, and you more comfort: If your prayers for these

things proceed from pure ends, the glory of God, not the

satisfaction and gratification of your lusts: If your desires after

them be moderate as to the measure, content with that proportion the

Infinite Wisdom sees fittest for you: If you take God's way to

obtain them, and dare not strain conscience, or commit a sin, though

you should perish for want: If you can patiently wait God's time for

enlargements from your straits, and not make any sinful haste, you

shall be surely supplied; and he that remembers your souls will not

forget your bodies. But we live by sense, and not by faith; present

things strike our affections more powerfully than the invisible

things that are to come. The Lord humble his people for this.

Deduction. 4. Is this the privilege of believers, that they can

commit their souls to God in a dying hour? Then how precious, how

useful a grace is faith to the people of God, both living and dying?

All the graces have done excellently, but faith excels then

all: faith is the Phoenix grace, the queen of graces: deservedly it

is stiled precious faith, 2 Pet. 1: 1. The benefits and privileges

of it in this life are unspeakable: and as there is no comfortable

living, so no comfortable dying without it.

First, While we live and converse here in the world, all our

comfort and safety is from it; for all our union with Christ, the

fountain of mercies and blessings, is by faith, Eph. 3: 17. "that

Christ may dwell in your hearts by faith." No faith, no Christ: all

our communion with Christ is by it: he that cometh to God must

believe, Heb. 11: 6. The soul's life is wrapt up in this communion

with God, and that communion in faith. All communications from

Christ depend upon faith; for look, as all communion is founded in

union, so from our union and communion are all our communications.

All communications of quickening, comforts, joy, strength, and

whatsoever serves to the well-being of the life of grace, are all

through that faith which first knits us to Christ, and still

maintains our communion with Christ; believing we rejoice, 1 Pet. 1:

8. The inner man is renewed, whilst we look to the things that are

not seen, 2 Cor. 4: 18.

Secondly, And as our life, and all the supports and comforts of

it here, are dependent on faith, so you see our death, as to the

safety and comfort of our souls then, depends upon our faith: he

that has no faiths cannot commit his soul to God, but rather shrinks

from God. Faith can do many sweet offices for your souls upon a

death-bed, when the light of this world is gone, and all joy ceases

on earth: it can give us sights of things invisible in the other

world, and those sights will breathe life into your souls, amidst

the very pangs of death.

Reader, do but think what a comfortable foresight of God, and

the joys of salvation, will be to thee, when thine eye-strings are

breaking; faith can not only see that beyond the grave, which will

comfort, but it can cleave to its God, and clasp Christ in a

promise, when it feels the ground of all sensible comforts

trembling, and sinking under thy feet: "My heart and my flesh

faileth, but God is the strength (or rock) of my heart, and my

portion forever." Reeds fail, but the rock is firm footing; yea, and

when the soul can no longer tabernacle here, it can carry the soul

to God, cast it upon him, with "Father, into thy hands I commend my

spirit." O precious faith!

Deduction 5. Do the souls of dying believers commend themselves

into the hands of God? Then let not the surviving relations of such

sorrow as men that have no hope. A husband, a wife, a child, is rent

by death out of your arms: well, but consider into what arms, into

what bosom they are commended. Is it not better for them to be in

the bosom of God, than in yours? Could they be spared so long from

heaven, as to come back again to you but an hour, how would they he

displeased to see your tears, and hear your cries and sighs for

them: They would say to you as Christ said to the daughters of

Jerusalem, "Weep not for me, but weep for yourselves, and for your

children." I am in a safe land, I am out of the reach of all storms

and troubles. O did you but know what their state is, who are with

God, you would be more than satisfied about them.

Deduction 6. Lastly, I will close all with a word of counsel.

Is this the privilege of dying believers, to commend their souls

into the hands of God.? Then as ever you hope for comfort, or peace

in your last hour, see that your souls be such, as may be then fit

to be commended into the hands of an holy and just God: See that

they be holy souls; God will never accept them if they be not holy,

"Without holiness no man shall see God," Heb. 12: 24. "He that has

this hope, (viz. to see God) purifieth himself even as he is pure,"

1 John 3: 3. Endeavours after holiness are inseparably connected

with all rational expectations of blessedness. Will you put an

unclean, filthy, defiled thing into the pure hand of the most holy

God? O see they be holy, and already accepted in the beloved, or use

to them when they take their leave of those tabernacles they now

dwell in. The gracious soul may confidently say then, Lord Jesus!

into thy hand I commend my spirit. O let all that can say so then,

now say,

Thanks be to God for Jesus Christ.

Sermon 37. Christ's Funeral illustrated, in its Manner, Reasons, and

excellent Ends.

John 9: 40, 41, 42.

Then took they the body of Jesus, and wound it in linen clothes with

the spices, as the manner of the Jews is to bury. Now in the place

where he was crucified there was a garden; and in the garden a new

sepulchre, wherein was never man yet laid. There laid they Jesus

therefore because of the Jews' preparation day; for the sepulchre

was nigh at hand.

You have heard the last words of dying Jesus commending his

spirit into his Father's hands. And now the life of the world hangs

dead upon a tree. The light of the world, for a time, muffled up in

a dismal cloud. The Sun of Righteousness set in the region and

shadow of death. The Lord is dead, and he that wears the keys of the

grave at his girdle, is now himself to be locked up in the grave.

All you that are the friends and lovers of Jesus, are this day

invited to his funeral: such a funeral as never was since graves

were first digged. "Come see the place where the Lord lay." There

are six remarkable particulars, about this funeral, in these three

verses.

1. The preparations that were made for it, and that was mainly

in two particulars, viz. the begging and perfuming of the body. His

body could not be buried, till, by begging, his friends had obtained

it as a favour from his judge. The dead body was by law in the power

of Pilate, who adjudged it to death, as the bodies of those that are

hanged, are in the power of the judge to dispose of them as he

pleases. And when they had gotten it from Pilate, they wind it in

fine linen clothes with spices. But what need of spices to perfume

that blessed body? His own love was perfume enough to keep it sweet

in the remembrance of his people to all generations: however, by

this they will manifest, as far as they are able, the dear affection

they have for him

2. The Bearers that carried his body to its grave, Joseph of

Arimathea, and Nicodemus, two secret disciples; they were both men

of estate and honour: none could imagine that these would have

appeared at a time of so much danger, with such boldness for Christ;

that ever they would have gone openly, and boldly to manifest their

love to Christ, when dead, who were afraid to come to him (except by

night) when he was living. But now a spirit zeal and courage is come

upon them, when those that made greater and more open confessions of

him are gone.

3. The Attendants who followed the hearse, were the women that

followed him out of Galilee: among whom the two Maries, and the

mother of Zebedee's children (whom Marls calls Salome) are only

named.

4. The grave, or sepulchre, where they laid him. It was in

Joseph's new tomb, which he had prepared in a garden near unto

Golgotha, where our Lord died. Two things are remarkable about this

tomb; it was another's tomb, and it was a new tomb. It was

another's; for he had not a house of his own to lay his body in when

dead. As he lived in other men's houses, so he lay in another man's

tomb; and it was a new tomb, wherein never man was yet laid.

Doubtless there was much of providence in this; for had any other

been laid there before him, it might have proved an occasion both to

shake the credit and slur the glory at his resurrection, by

pretending it was some former body, and not the Lord's, that rose

out of it. In this also divine Providence had a respect to that

prophecy, Isa. 53: 9 which was to be fulfilled at his funeral "He

made his grave with the rich, because he had done no violence," &c.

5. The disposition of the body in that tomb. It is true, there

is no mention made of the groans and tears with which they laid him

in his sepulchre; yet we may well presume, they were not wanting in

plentiful expressions of their sorrow that way; for as they wept,

and smote their breasts when he died, Luke 23: 48 so no doubt, they

laid him with melting hearts, and flowing eyes in his tomb, when

dead.

6. And lastly, The last remarkable particular in the text, is

the solemnity with which his funeral rites were performed, and they

were all suitable to his humbled state: it was, indeed, a funeral as

decently ordered, as the straits of time, and state of things would

then permit; but there was nothing of pomp or outward state at all

observed: few marks of honour set by men upon it; only the heavens

adorned it with divers miraculous works, which in their proper place

will be spoken to. Thus was he laid in his grave, where he continued

for three incomplete days and nights in the territories of death, in

the land of darkness and forgetfulness: partly to correspond with

Jonah his type, and partly to ascertain the world of the reality of

his death. Whence our observation is,

Doct. That the dead body of our Lord Jesus Christ was decently

interred by a small number of his own disciples, and continued

in the state of the dead for a time.

This observation containing matter of fact, and that so plainly

and faithfully delivered to us by the pens of the several

evangelists, we need do no more, to prepare it for our use, than to

satisfy these two enquiries: why had Christ any funeral at all,

since his resurrection was so soon to follow his death? And what

manner of funeral Christ had?

First, Why had Christ any funeral at all, since he was to rise

again from the dead, within that space of time that other men

commonly have to lie by the wall before their interment; and had it

continued longer unburied, it could see no corruption, having never

been tainted by sin? Why, though there was no need of it at all upon

that account that a funeral is needful for other bodies, yet there

were these four weighty ends and reasons for it.

Reason 1. First, it was necessary Christ should be buried, to

ascertain his death; else it might have been looked upon as a cheat:

for, as they were ready enough to impose so gross a cheat upon the

world at his resurrection, "That the disciples came by night, and

stole him away," much more would they have denied at once the

reality, both of his death and resurrection, had he not been so

perfumed and interred. But this cut off all pretensions; for in

their kind of embalming, his mouth, ears and nostrils were all

filled with their spices and odours; bound up in linen, and laid

long enough in the tomb to give full assurance to the world of the

certainty of his death; so that there could be no latent principle

of life in him. Now, since our eternal life is wrapt up in Christ's

death, it can never be too firmly established. To this, therefore,

we may well suppose Providence had special respect in his burial,

and the manner of it.

Reason 2. Secondly, He must be buried, to fit the types and

prophecies that went before. His abode in the grave was prefigured

by Jonah's abode three days and nights in the belly of the whale,

Matt. 12: 40. So must the Son of man be three days and three nights

in the heart of the earth. Yea, the prophet had described the very

manner of his funeral, and, long before he was born, foretold in

what kind of tomb his body should be laid, Isa. 53: 9 "He made his

grave with the wicked, and with the rich in his death:" pointing, by

that expressions at this tomb of Joseph, who was a rich man; and the

scriptures cannot be broken.

Reason 3. Thirdly, He must be buried, to complete his

humiliation; this being the lowest step he could possibly descend to

in his abased state. They have brought me to the dust of death:

lower he could not be laid; and so low he must lay his blessed head,

else he had not been humbled to the lowest.

Reason 4. Fourthly, But the great end and reason of his

interment was the conquering of death in its own dominion and

territories; which victory over the grave furnished the saints with

that triumphant "epinikion" song of deliverance, 1 Cor. 15: 55. "O

death! where is thy sting? O grave! where is thy destruction?" Our

graves would not be so sweet and comfortable to us, when we come to

lie down in them, if Jesus had not lain there before us and for us.

Death is a dragon, the grave its den; a place of dread and terror;

but Christ goes into its den, there grapples with it, and for ever

overcomes it; disarms it of all its terror; and not only makes it to

cease to be inimical, but to become exceeding beneficial to the

saints; a bed of rest, and a perfumed bed; they do but go into

Christ's bed, where he lay before them. For these ends he must be

buried.

Secondly, Next let us enquire what manner of funeral Christ

had?

And if we intently observe it, we shall find many remarkable

properties in it.

First, We shall find it to be a very obscure and private

funeral. Here was no external pomp or gallantry: Christ affected it

not in his life, and it was no way suitable to the ends and manner

of his death. Humiliation was designed in his death; and state is

inconsistent with such an end; besides, he died upon the tree; and

persons so dying, do not use to have much ceremony and state at

their funerals. Three things show it to be a very humble and obscure

funeral, as to what concerned outward glory, with which the great

ones of the earth are usually interred. For,

1. The dead body of the Lord was not brought from his own

house, as other men's commonly are, but from the tree. They begged

it of his judge. Had they not obtained this favour from Pilate, it

must have been buried in Golgotha; it had been tumbled into a pit

digged under the cross.

2. As it was first begged, then buried, so it was attended with

a very poor train: a few sorrowful women followed the bier. Other

men are accompanied to their graves by their relations and friends:

the disciples were all scattered from him; afraid to own him dying,

and dead.

3. And these few that were resolved to give him a funeral, are

forced, by reason of the straits of time, to do it in great haste.

Time was short; they take the next sepulchre they can get, and hurry

him away that evening into it; for the preparation for the passover

was at hand. This was the obscure funeral which the body of the Lord

had. Thus was the Prince of the kings of the earth, who has the keys

of death and hell, laid into his grave.

Secondly, Yet though men could bestow little honour upon it,

the heavens bestowed several marks of honour upon it: adorned it

with divers miracles, which wiped off the reproach of his death from

him. These miracles were antecedent to his interment, or

concomitants of it.

1. There was that extraordinary and preternatural eclipse of

the sun; such an eclipse as was never seen since it first shone in

heaven; the sun fainted at the sight of such a rueful spectacle, and

clothed the whole heaven in black. The sight of this caused a great

philosopher, who was then far from the place where this unparalleled

tragedy was acting, to cry out upon the sight of it, "Either the God

of nature now suffers, or the frame of the world is now dissolved."

The same Dionysius, writing to Apollophanes, a philosopher, who

would not embrace the Christian faith, thus goes about to convince

him. "What thinkest thou, (saith he) of the eclipse when Christ was

crucified? were we not both of us at Heliopolis, and standing in the

same place? Did we not see the moon in a new manner following the

sun: and not in the conjunction, but from the ninth hour until the

evening, by a reason unknown in nature, directly opposite to the

sun? Didst thou not then, being greatly terrified, say unto me, O my

Dionysius, what strange communications of the heavenly bodies are

these?"

Such a preternatural eclipse is remembered in no other history;

for it was not in time of conjunction, but opposition, the moon

being then at full. From the sixth to the ninth hour, the sun and

moon were together in the midst of heaven; but in the evening she

appeared in the east, her own place, opposite to the sun. And then

miraculously returning from east to west, did not pass by the sun,

and set in the west before it, but kept it company for the space of

three hours, and then returned to the east again. And whereas in all

other natural eclipses, the shadow always begins on the western

parts of the body of the sun, and that part is also first cleared;

it was quite contrary in this; for though the moon was opposite to

the sun, and distant from it the whole breadth of heaven, yet with a

miraculous swiftness it overtook the sun, darkened first the eastern

part of it, and soon prevailed over its whole body; which caused

darkness over all the land; i.e. say some, over the whole earth; or,

as others, over the whole land of Jewry; or, as others, over the

whole horizon, and all places of the same altitude and latitude,

which is most probable.

Secondly, And as Christ's funeral was adorned with such a

miraculous eclipse, which put the heavens and earth into mourning;

so thee rocks did rend: the vail of the temple rent in twain from

top to bottom; the graves opened, and the dead bodies of many saints

arose and went into the holy city, and were seen of many. The

rending of the rocks was a sign of God's fierce indignation, Nahum

1: 6, and a discovery of the greatness of his power; shewing them

what they deserved, and what he could do to them that had committed

this horrid fact; though he rather chose at this time to show the

dreadful effects of it upon inanimate rocks, than rocky hearted

sinners; but especially it served to convince the world, that it was

none other but the Son of God that died; which was farther

manifested by these concomitant miracles.

As for the rending in twain of the vail, it was a notable

miracle, plainly shewing that all ceremonies were now accomplished

and abolished; no more veils now: as also that believers have now

most free access into heaven. At that very instant when the vail

rent, the high priest was officiating in the most holy place, and

the vail which hid him from the rest of the people, being rent, they

might freely see him about his work in the holy of holies; a lively

emblem of our High-priest, whom now we see by faith in the heavens

there performing his intercession work for us.

The opening of the graves, plainly shewed the design and end of

Christ's going into it; that it might not have dominion over the

bodies of the saints, but being vanquished and destroyed by Christ,

lets go all that are his whom he ransomed from the grave as a prey

out of its paws: a specimen whereof was given in those holy ones

that rose at that time and appeared to many in the holy city. Thus

was the funeral of our Lord performed by men: Thus was it adorned by

miracles from heaven.

Use. And now we have seen Jesus interred; he that wears at his

girdle the keys of hell and death, himself locked up in the grave.

What shall I say of him whom they now laid in the grave? shall I

undertake to tell you what he was, what he did, suffered, and

deserved? Alas! the tongues of angels must pause and stammer in such

a work. I may truly say, as Nazianzen said of Basil, "No tongue but

his own can sufficiently commend and praise him." He is a sun of

righteousness; a fountain of life; a bundle of love. Of him it might

be said in that day, Here lies lovely Jesus, in whom is treasured up

whatsoever an angry God can require for his satisfaction, or an

empty creature for his perfection; before him was none like him, and

after shall none arise comparable to him. "If every leaf and spire

of grass," (saith one,) "nay, all the stars, sands and atoms, were

so many souls and scraphims, whose love should double in them every

moment to all eternity, yet would it fall infinitely short of what

is due to his worth and excellency. Suppose a creature composed of

all the choice endowments that ever dwelt in the best of men since

the creation of the world, in whom you find a meek Moses, a strong

Samson, a faithful Jonathan, a beautiful Absalom, a rich and wise

Solomon; nay, and add to this, the understanding, strength, agility,

splendour, and holiness of all the angels, it would all amount but

to a dark shadow of this incomparable Jesus."

"Who ever weighed Christ in a pair of balances?" saith another.

"Who has seen the foldings and plaits, the heights and depths of

that glory that is in him! O for such a heaven, as but to stand afar

off and see, and love, and long for him, while time's thread be cut,

and this great work of creation dissolved! -- O, if I could yoke in

among the throng of angels and seraphim, and now glorified saints,

and could raise a new love song of Christ before all the world! I am

pained with wondering at new opened treasures in Christ. If every

finger, member, bone and joint, were a torch burning in the hottest

fire in hell, I would they could all send out love praises, high

songs of praise for evermore, to that plant of renown, to that royal

and high Prince, Jesus my Lord. But, alas! his love swelleth in me,

and finds no vent. -- I mar his praises, nay, I know no comparison

of what Christ is, and what he is worth. All the angels, and all the

glorified, praise him not so much as in halves. Who can advance him,

or utter all his praise? -- O, if I could praise him, I would rest

content to die of love for him. O, would to God I could send in my

praises to my incomparable Well-beloved, or cast my love-songs of

that matchless Lord Jesus over the walls, that they might light in

his lap before men and angels! -- But when I have spoken of him till

my head rive, I have said just nothing; I may begin again. A

Godhead, a Godhead, is a world's wonder! Set ten thousand thousand

new made worlds of angels and elect men, and double them in number

ten thousand thousand thousand times: let their hearts and tongues

be ten thousand times more agile and large than the hearts and

tongues of the seraphim, that stand with six wings before him; when

they have said all for the glorifying and praising of the Lord

Jesus, they have spoken little or nothing. O that I could even wear

out this tongue in extolling his highness! But it is my daily

admiration, and I am confounded with his incomparable love,"

Thus have his enamoured friends faintly expressed his

excellencies; and if they have therein done any thing, they have

shown the impossibility of his due praises.

Come and see, believing souls, look upon dead Jesus in his

winding-sheet by faith, and say, Lo, this is he, of whom the church

said, "My beloved is white and ruddy:" his ruddiness is now gone,

and a death paleness has prevailed over all his body, but still as

lovely as ever, yea, altogether lovely.

If David, lamenting the death of Saul and Jonathan, said,

"Daughters of Jerusalem, weep over Saul, who clothed you in scarlet,

with other delights; who put ornaments of gold upon your apparel;"

Much rather may I say, Children of Zion, weep over Jesus, who

clothed you with righteousness, and the garments of salvation.

This is he who quitted the throne of glory; left the bosom of

unspeakable delights; came in a body of flesh, produced in perfect

holiness; brake through many and great impediments, (thy great

unworthiness, the wrath of God and man,) by the strength of love to

bring salvation home to thy soul. Can he that believingly considers

this, do less than faint at the sense of that love that brought him

to the dust of death, and cry out with that father, "My Lord was

crucified!" But I will insist no longer upon generals; but draw down

the particulars of Christ's funeral to your use, in the following

corollaries,

Corollary 1. Was Christ buried in this manner? Then a decent

and mournful funeral, where it can be had, is very laudable among

Christians.

I know the souls of the saints have no concernment for their

bodies, nor are they solicitous how the body is treated here; yet

there is a respect due to them, as they are the temples wherein God

has been served, and honoured by those holy souls that once dwelt in

them, as also upon the account of their relation to Christ, even

when they lie by the walls; and the glory that will be one day put

upon them, when they shall be changed, and made like unto Christ's

glorious body. Upon such special accounts as these, their bodies

deserve an honourable treatment, as well as upon the account of

humanity, which owes this honour to the bodies of all men.

To have no funeral, is accounted a judgement, Eccles. 7: 4. or

to be tumbled into a pit without any to lament us, is as lamentable.

We read of many solemn and mournful funerals in scriptures, wherein

the people of God have affectionately paid their respects and

honours to the dust of the saints, as men that were deeply sensible

of their worth, and how great a loss the world sustains by their

remove. Christ's funeral had as much of decency and solemnity in it,

as the time would permit; though he was a stranger to all pomp, both

in life and death.

Corol. 2. Did Joseph and Nicodemus so boldly appear at a time

of so much danger, to beg the body, and give it a funeral? Let it be

for ever a caution to strong Christians, not to despise or glory

over the weak. You see here a couple of poor, low spirited, and

timorous persons, that were afraid to be seen in Christ's company,

when the other disciples professed their readiness to die with him:

yet those flee, and these appear for him, when the trial comes

indeed. If God desert the strong, and assist the weak, the feeble

shall be as David, and the strong as tow. I speak not this to

discourage any man from striving to improve inherent graces to the

utmost; for it is ordinarily found in experience, that the degrees

of assisting grace, are given out according to the measures of

inherent grace: but I speak it to prevent a sin incident to strong

Christians, which is to despise the weak, which God corrects by such

instances and examples as this before us.

Corol. 3. Hence we may be assisted in discerning the depths of

Christ's humiliation for us: And see from what, to what his love

brought him. It was not enough, that he who was in the form of God,

became a creature, which was an infinite stoop, nay, to be made a

Man, an inferior order of creatures; nay, to be a poor man, to spend

his days in poverty and contempt, but also to be a dead corpse for

our sakes. O what manner of love is this!

Now, the deeper the humiliation of the Son of God was, the more

satisfactory to us it must needs be, for as it shows us the

heinousness of sin, that deserves all this, so the fulness of

Christ's satisfaction, whereby he makes up that breach. O, it was

deep humiliation indeed! how unlike himself is he now become! does

he look like the Son of God? What! the Son of God, whom all the

angels adore, to be hurried by three or four persons into his grave

in an evening! to be carried from Golgotha to the grave in this

manner, and there lie as a captive to death for a time! Never was

the like change of conditions; never such an abasement heard of in

the world.

Corol. 4. From this funeral of Christ results the purest, and

strongest consolation and encouragement to believers, against the

fears of death and the grave. If this be so, that Jesus has lain in

the grave before you; let me say then to you, as the Lord spake to

Jacob, Gen. 46: 2, 3. "Fear not to go down into Egypt, for I will go

down with thee, and I will also surely bring thee up again." So

here, fear not believer, to go down to the grave, for God will be

with thee there, and will surely bring thee up thence. This

consideration that Jesus Christ has lain in the grave himself, gives

manifold encouragements to the people of God, against the terrors of

the grave.

First, The grave received, but could not destroy Jesus Christ:

death swallowed him, as the whale did Jonah his type, but could not

digest him when it had swallowed him, but quickly delivered him up

again. Now Christ's lying in the grave, as the common head and

representative of believers, what comfort should this inspire into

their hearts: for, as it fared with Christ's body personal, so it

shall with Christ's body mystical: it could not retain him; it shall

not for ever retain them. This resurrection of Christ out of his

grave, is the very ground of our hope for a resurrection out of our

graves. "Christ is risen from the dead, and become the first fruits

of them that slept," 1 Cor. 15: 20.

Secondly, As the union betwixt the body of Christ, and the

Divine nature was not dissolved, when that body was laid in the

grave, so the union betwixt Christ and believers is not, cannot be

dissolved, when their bodies shall be laid in their graves. It is

true, the natural union betwixt his soul and body was dissolved for

a time; but the hypostatical union was not dissolved, no, not for a

moment: that body was the body of the Son of God, when it was in the

sepulchre. In like manner, the natural union betwixt our souls and

bodies is dissolved by death; but the mystical union betwixt us and

Christ, yea, betwixt our very dust and Christ, can never be

dissolved.

Thirdly, As Christ's body, when it was in the grave, did there

rest in hope, and was assuredly a partaker of that hope; so it shall

fare with the dead bodies of the saints, when they lay them down

also in the dust: "My flesh also shall rest in hope," saith Christ,

Psal. 16: 9, 10, 11. In like manner the saints commit their bodies

to the dust in hope: "The righteous has hope in his death," Prov.

14: 32. And as Christ's hope was not a vain hope, so neither shall

their hope be vain.

Fourthly, and lastly, Christ's lying in the grave before us,

has quite changed, and altered the nature of the grave; so that it

is not what it was: it was once a part of the curse. "Dust thou art,

and unto dust thou shalt return," was a part of the threatening, and

curse for sin. The grave had the nature and use of a prison, to keep

the bodies of sinners against the great assizes, and then deliver

them up into the hands of a great and terrible God; but now it is no

prison, but a bed of rest: yea, and a perfumed bed, where Christ lay

before us. Which is a sweet consideration of the grave indeed; "They

shall enter into peace, they shall rest in their beds," Isa. 57:2. O

then let not believers stand in fear of the grave. He that has one

foot in heaven need not fear to put the other into the grave.

"Though I walk through the valley of the shadow of death, I will

fear no evil, for thou ant with me," Psal. 23: 4.

Indeed, the grave is a terrible place to them that are out of

Christ; death is the Lord's sergeant to arrest them; the grave is

the Lord's prison to secure them. When death draws them into the

grave, it draws them thither as a lion does his prey into the den to

devour it. So you read, Psal. 49: 14. "Death shall feed (or prey)

upon them." Death there reigns over them in its full power, Rom. 5:

14. And though at last it shall render them again to God, yet it

were better for them to lie everlastingly where they were, than to

rise to such an end; for they are brought out of their graves, as a

condemned prisoner out of the prison, to go to execution. But the

case of the saints is not so; the grave (thanks be to our Lord Jesus

Christ!) is a privileged place to them, whilst they sleep there; and

when they awake, it will be with singing. When they awake, they

shall be satisfied with his likeness.

Corollary 5. Lastly, Since Christ was laid in his grave, and

his people reap such privileges by it; as ever you expect rest or

comfort in your graves, see that you get union with Christ now.

It was an ancient custom of the Jews, to put rich treasures

into the graves with their friends, as well as to bestow much upon

their sepulchres. It is said, Hircanus opened David's sepulchre, and

took out of it three thousand talents of gold and silver. And to

this sense many interpret that act of the Chaldeans, Jer. 8: 1. "At

that time, saith the Lord, they shall bring out the bones of the

kings of Judas, and the bones of his princes, &c. And they shall

spread them before the sun and moon," &c. This is rather conceived

to be an act of covetousness than cruelty: they shall ransack their

graves for the treasure that is hid there among their bones. It is

possible the case so stands with many of you, that you have no great

matter to bestow upon your funerals, nor are they like to be

splendid; no stately monuments; no hidden treasure; but if Christ be

yours, you carry that with you to your graves, which is better than

all the gold and silver in the world. What would you be the better

if your coffin were made of beaten gold, or your grave-stone set

thick with glittering diamonds? But if you lie in the Lord, i.e.

interested in and united to the Lord, you shall carry six grounds of

comfort with you to your graves, the least of which is not to be

purchased with the wealth of both the Indies.

First, The first ground of comfort which a believer carries

with him to the grave, is, that the covenant of God holds firmly

with his very dust, all the days of its appointed time in the grave.

So much Christ tells us, Matt. 22: 31, 32. "I am the God of Abraham,

and the God of Isaac, and the God of Jacob: God is not the God of

the dead, but of the living;" q. d. Abraham, Isaac, and Jacob, are

naturally dead; but inasmuch as God, long after their deaths,

proclaimed himself their God still, therefore they are all alive,

foederally alive to God: they live, i.e. their covenant-relation

lives still. "Whether we live, or whether we die, (saith the

apostle) we are the Lord's," Rom. 14: 7, 8, 9. Now, what an

encouragement is here! I am as much the Lord's in the state of the

dead, as I was in the state of the living: death puts an end to all

other relations and bonds, but the bond of the covenant rots not in

the grave: that dust is still the Lord's.

Secondly, As God's covenant with our very bodies is

indissolvable, so God's love to our very dust is inseparable. "I am

the God of Abraham." God looks down from heaven into the graves of

his saints with delight, and looks on that pile of dust with

complacency, which those that once loved it cannot behold without

loathing. The apostle is express, Rom. 8: 33, that death separates

not the believer from the love of God. As at first it was not our

natural comeliness or beauty that drew, or engaged his love to us;

so neither will he cease to love us when that beauty is gone, and we

become objects of loathing to all flesh. When a husband cannot

endure to see a wire, or a wife her husband; but saith of them that

were once dear and pleasant, as Abraham of his beloved Sarah, "Bury

my dead out of my sight;" yet then the Lord delights in it as much

as ever. The goldsmith does not value the dust of his gold, as God

values the dust of his saints, for all these precious particles are

united to Christ.

Thirdly, As God's love will be with you in the grave, so God's

providence shall take order about your graves, when they shall be

digged for you. And be sure he will not dig your graves till you are

fit to be put into them: he will bring you thither in the best time;

Job 5: 26. "Thou shalt come to thy grave as a shock of corn in its

season:" you shall be ripe and ready before God house you there. It

is said of David, that "after he had served his generation by the

will of God, he fell asleep," Acts 13: 36. O what a holy and wise

will is that will of God, that so orders our death! And how equal is

it, that our will should be concluded by it?

Fourthly, If you be in Christ, as God's covenant holds with you

in the grave, his love is inseparable from your dust, his providence

shall give order when it shall be digged for you, so, in the next

place, his pardons have loosed all the bonds of guilt from you,

before you lie down in the grave: so that you shall not die in your

sins. Ah, friends, what a comfort is this! that you are the Lord's

free men in the grave! sin is a bad bed-fellow, and a worse grave

fellow. It is a grievous threatening, John 8: 24. "Ye shall die in

your sins." Better be cast alive into a pit among dragons and

serpents, than dead in your graves among your sins. O what a

terrible word is that, Job 20: 11. "His bones are full of the sins

of his youth, which shall lie down with him in the dust!" But from

the company of sin, in the grave, all the saints are delivered.

God's full, free, and final pardons have shut guilt out of your

graves.

Fifthly, Whenever you come to your graves, you shall find the

enmity of the grave slain by Christ: it is no enemy; nay, you will

find it friendly, a privileged place to you: it will be as sweet to

you that are in Christ, as a soft bed in a still quiet chamber to

one that is weary and sleepy. Therefore, it is said, 1 Cor. 3: 21,

22. "Death is yours;" yours is a privilege; your friend: there you

shall find sweet rest in Jesus; be hurried, pained, troubled no

more.

Sixthly, To conclude: if in Christ, know this for your comfort,

that your own Lord Jesus Christ keeps the keys of all the chambers

of death: and as he unlocks the door of death, when he lets you in,

so he will open it again for you when you awake, to let you out; and

from the time he opens to let you in, till the time he opens to let

you out, he himself wakes and watches by you while you sleep there.

"I (saith he) have the keys of death," Rev. 1: 18. O then, as you

expect peace or rest in the chambers of death, get union with

Christ. A grave with Christ is a comfortable place.

Sermon 38. Wherein four weighty Ends of Christ's Humiliation are

opened, and particularly applied.

Isa. 53:11

He shall see the travail of his soul, and be satisfied.

We are now arrived at the last particular place which we

designed to speak to in Christ's state of humiliation, namely, the

designs and blessed ends for which he was so deeply abased. It is

inconsistent with the prudence of a common agent, to be at vast

expenses of time, pains, and cost, and not to propound to himself a

design worthy of all those expenses. And it is much less imaginable,

that Christ should so stupendously abase himself, by stooping from

the bosom of his Father to the state of the dead, where our last

discourse left him, it there had not been some excellent and

glorious thing in his eye, the attainment whereof might give him a

content and satisfaction, equivalent to all the sorrows and

abasements he endured for it.

And so much is plainly held forth in this scripture, "He shall

see the travail of his soul, and be satisfied." In which words three

things fall under our consideration.

First, The travailing pangs of Christ. So the agonies of his

soul and torments of his body are fitly called, not only because of

the sharpness and acuteness of them, being in that respect like the

sharpness and acuteness of them, being in that respect like birth-

pangs of a travailing women, for so this word signifies, but also

because they fore-run, and make way for the birth, which abundantly

recompenses all those labours. I shall not here insist upon the

pangs and agonies endured by Christ in the garden, or upon the

cross, which the prophet stiles "the travail of his soul," having,

in the former sermons, opened it largely in its particulars, but

pass to the

Second Thing considerable in these words, and that is the

assured fruits and effects of this his travail; he shall see the

travail of his soul. By seeing, understand the fruition, obtainment,

or enjoyment of the end of his sufferings. He shall not shed his

blood upon an hazard; his design shall not miscarry; but he shall

certainly see the ends he aimed at, accomplished.

And Thirdly, This shall yield him great satisfaction: as a

"woman forgets her sorrow, for joy that a man is born into the

world," John 16: 21. he shall see it and be satisfied. As God, when

he had finished the work of creation, viewed that his work with

pleasure and satisfaction; so does our exalted Redeemer, with great

contentment, behold the happy issues of his hard sufferings. It

affords pleasure to a man to see great affairs, by orderly conduct,

brought to happy issues. Much more does it yield de light to Jesus

Christ to see the results of the most profound wisdom and love

wherein he carried on redemption work. All runs into this doctrine,

Doct. That all the blessed designs and ends for which the Lord

Jesus Christ humbles himself to the death of the cross, shall

certainly be attained, to his full content and satisfaction.

My present business is not to prove, that Christ shall

certainly obtain what he died for; nor to open the great

satisfaction and pleasure which will arise to him out of those

issues of his death, but to point at the principal ends of his

death: making some brief improvement as we pass along.

First, Then let us enquire into the designs and ends of

Christ's humiliation, at least the main and principal ones; and we

shall find, that as the sprinkling of the typical blood in the Old

Testament was done for four weighty ends or uses, answerable, the

precious and invaluable blood of the Testator and surety of the New

Testament is shed for four weighty ends also.

First, That blood was shed and applied to deliver from danger;

Exod. 12: 13. "And the blood shall be to you for a token upon the

houses where you are; and when I see the blood, I will pass over

you: and the plague shall not be upon you, to destroy you, when I

smite the land of Egypt."

Secondly, The blood that was shed to make an atonement betwixt

God and the people; Lev. 4: 20. "And he shall do with the bullock as

he did with the bullock for a sin-offering; so shall he do with

this, and the priest shall make an atonement for them, and it shall

be forgiven them."

Thirdly, That blood was shed to purify persons from their

ceremonial pollutions, Lev. 14: 6, 7. "He shall dip the cedar wood,

and scarlet, and hyssop, with the living bird, in the blood of the

bird that was killed over the running water, and he shall sprinkle

upon him that is to be cleansed from the leprosy seven times; and

shall pronounce him clean, and shall let the living bird loose in

the open field."

Fourthly, That blood was shed to ratify and confirm the

testament or covenant of God with the people, Exod. 24: 8. "And

Moses took the blood, and sprinkled it on the people, and said,

"Behold the blood of the covenant, which the God has made with you

concerning all these words." These were the four main ends for

shedding and sprinkling, that typical blood. Suitably, there are

four principal ends for shedding and applying Christ's blood. As

that typical blood was shed to deliver from danger, so this was shed

to deliver from wrath, even the wrath to come. That was shed to make

an atonement, so was this. That was shed to purify persons from

uncleanness, so was this. That was shed to confirm the Testament, so

was this. As will appear in the following particulars more at large.

First, One principal design and end of shedding the blood of

Christ was to deliver his people from danger, the danger of that

wrath which burns down to the lowest hell. So you find, 1 Thess.

1:10, "Even Jesus who delivered us from wrath to come." Here our

misery is both specified and aggravated. Specified, in calling it

wrath, a word of deep and dreadful signification. The damned best

understand the importance of that word. And aggravated, in calling

it wrath to come, or coming wrath. Wrath to come implies both the

futurity and perpetuity of this wrath. It is wrath that shall

certainly and inevitably come upon sinners. As sure as the night

follows the day, as sure as the winter follows the summer, so shall

wrath follow sin, and the pleasures thereof. Yea, it is not only

certainly future, but when it comes it will be abiding wrath, or

wrath still coming. When millions of years and ages are past and

gone, this will still be wrath to come. Ever coming as a river ever

flowing.

Now from this wrath to come, has Jesus delivered his people by

his death. For that was the price laid down for their redemption

from the wrath of the great and terrible God, Rom. 5: 9. "Much more

then, being justified by his blood, we shall be saved from wrath

through him." The blood of Jesus was the price that ransomed man

from this wrath. And it was shed not only to deliver them from wrath

to come, but to deliver them freely, fully, distinguishingly, and

wonderfully from it.

First, Freely, by his own voluntary interposition and

susception oft the mediatorial office, moved thereunto by his own

bowels of compassion, which yearned over his elect in their misery.

The saints were once a lost generation, that had sold themselves,

and their inheritance also; and had not wherewithal to redeem

either: but they had a near kinsman (even their elder brother by the

mother's side) to whom the right of redemption did belong who being

a mighty man of wealth, the heir of all things, undertook to be

their God; and out of his own proper substance to redeem both them

and their inheritance. Them, to be his own inheritance, Eph. 1: 10.

and heaven, to be theirs, 1 Pet. 1: 4. All this he did most freely,

when none made supplication to him. No sighing of the prisoners came

before him. He designed it for us before we had a being. And when

the purposes of his grace were come to their parturient fulness,

then did he freely lay out the infinite treasures of his blood to

purchase our deliverance from wrath.

Secondly, Christ by death has delivered his people fully. A

full deliverance it is, both in respect of time and degrees. A full

deliverance in respect of time. It was not a reprieve, but a

deliverance. He thought it not worth the shedding of his blood to

respite the execution for a while. Nay, in the procurement of their

eternal deliverance from wrath, and in the purchase of their eternal

inheritance, he has but an even bargain, not a jot more than his

blood was worth. Therefore is he become "the author of eternal

salvation to them that obey him," Heb. 5: 9. And as it is full in

respect of time, so likewise in respect of degrees. He died not to

procure a mitigation or abatement of the rigour or severity of the

sentence, but to rescue his people fully from all degrees of wrath.

So that there is no condemnation to them that are in Christ, Rom. 8:

1. All the wrath of God to the last drop, was squeezed out into that

bitter cup which Christ drank off, and wrung out the very dregs

thereof.

Thirdly, This deliverance obtained for us by the death of

Christ is a special and distinguishing deliverance. Not common to

all, but peculiar to some; and they by nature no better than those

that are left under wrath. Yea, as to natural disposition, moral

qualifications, and external endowments, oftentimes far inferior to

them that perish. How often do we find a moral righteousness, an

harmless innocence, a pretty ingenuity, a readiness to all offices

of love, in them that sue notwithstanding left under the dominion of

other lusts, and under the damning sentence of the law; whilst on

the other side, proud, peevish, sensual, morose, and unpolished

natures, are chosen to be the subjects of this salvation? "You see

your calling, brethren," 1 Cor. 1: 26.

Fourthly and lastly, It is a wonderful salvation. It would

weary the arm of an angel to write down all the wonders that are in

this salvation. That ever such a design should be laid, such a

project of grace contrived in the heart of God, who might have

suffered the whole species to perish. That it should only concern

man, and not the angels, by nature more excellent than us; that

Christ should be pitched upon to go forth upon this glorious design.

That he should effect it in such a way, by taking our nature and

suffering the penalty of the law therein. That our deliverance

should be wrought out and finished when the Redeemer and his design

seemed both to be lost and perished. These with many more are such

wonders as will take up eternity itself to search, admire, and adore

them.

Before I part from this first end of the death of Christ, give

me leave to deduce two useful corollaries from it, and then proceed

to a second.

Coroll. 1. Hath Christ by death delivered his people from the

wrath to come? How ungrateful and disingenuous a thing must it be

then for those that have obtained such a deliverance as this, to

repine and grudge at those light afflictions they suffer for a

moment upon Christ's account in this world!

Alas! what are these sufferings, that we should grudge at them?

Are they like those which the Redeemer suffered for our deliverance?

Did ever any of us endure for him what he endured for us? Or is

there any thing you can suffer for Christ in this world, comparable

to this wrath to come, which you must have endured, had he not, by

the price of his own blood, rescued you from it.

Readers wilt thou but make the comparison in thine own

thoughts, in the following particulars, and then pronounce when thou

best duly compared.

First, What is the wrath of man to the wrath of God? What is

the arm of a creature to the anger of a Deity? Can man thunder with

an arm like God?

Secondly, What are the sufferings of the vile body here, to the

tortures of a soul and body in hell? The torments of the soul, are

the very soul of torments

Thirdly, What are the troubles of a moment to that wrath,

which, after millions of years are gone, will still be called wrath

to come? O what comparison betwixt a point of hasty time, and the

interminable duration of vast eternity!

Fourthly, What comparison is there betwixt the intermitting

sorrows and sufferings of this life, and the continued uninterrupted

wrath to come? Our troubles here are not constant, there are

gracious relaxations, lucid intervals here; but the wrath to come

allows not a moment's case or mitigation.

Fifthly, What light and easy troubles are those, which, being

put into the rank and order of adjuvant causes, work under the

influence and blessing of the first cause, to the everlasting good

of them that love God, compared with that wrath to come, out of

which no good effects or issues are possible to proceed to the souls

on which it lies?

Sixthly, and lastly, How much more comfortable is it, to suffer

in fellowship with Christ and his saints for righteousness sake,

than to suffer with devils and reprobates for wickedness sake?

Grudge not then, O ye that are delivered by Jesus from wrath to

come, at any thing ye do suffer, or shall suffer from Christ, or for

Christ in this world.

Corol. 2. If Jesus Christ has delivered his people from the

wrath to come, how little comfort can any man take in this present

enjoyments and accommodations in the world, whilst it remains a

question with him, whether he be delivered from the wrath to come?

It is well for the present, but will it be so still? Man is a

prospecting creature, and it will not satisfy him that his present

condition is comfortable, except he have some hopes it shall be so

hereafter. It can afford a man little content that all is easy and

pleasant about him now, whilst such passages and terrible hints of

wrath to cone are given him by his own conscience daily. O, methinks

such a thought as this, what if I am reserved for the wrath to come?

should be to him, as the fingers appearing upon the plaster of the

wall were to Belteshazzar in the height of a frolic. It is a custom

with some of the Indians, when they have taken a prisoner (whom they

intend not presently to eat) to bring him with great triumph into

the village, where he dwelleth that has taken him; and placing him

in the house of one that was slain in the wars, as it were to re-

celebrate his funeral, they give him his wives or sisters to attend

on him, and use at his pleasure: they apparel him gorgeously, and

feed him with all the dainty meats that may be had; affording him

all the pleasure that can be devised; when he has passed certain

months in all these pleasures, and (like a capon) is made fat with

delicate fare, they assemble themselves upon some festival day, and

in great pomp bring him to the place of execution, where they kill

and eat him.

Such are all the pleasures and enjoyments of the wicked, which

feed them for the day of slaughter. How little stomach can a man

have to those dainties that understands the end and meaning of them!

Give not sleep therefore to thine eyes, reader, till thou hast got

good evidence, that thou art of that number whom Jesus has delivered

from the wrath to come. Till thou canst say, he is a Jesus to thee.

This may be made out to thy satisfaction three ways.

First, If Jesus have delivered thee from sin, the cause of

wrath, thou mayest conclude he has delivered thee from wrath, the

effect and fruit of sin. Upon this account the sweet name of Jesus,

was imposed upon him, Mat. 1: 21. "Thou shalt call his name Jesus,

for he shall save his people from their sins." Whilst a man lies

under the dominion and guilt of sin, he lies exposed to wrath to

come; and when he is delivered from the guilt and power of sin, he

is certainly delivered from the danger of this coming wrath. Where

sin is not imputed, wrath is not threatened.

Secondly, If thy soul do set an inestimable value on Jesus

Christ, and be endeared to him upon the account of that

inexpressible grace manifested in this deliverance, it is a good

sign thy soul has a share in it. Mark what an epithet the saints

give Christ upon this account, Col. 1: 12, 13. "Giving thanks to the

Father, who has delivered us from the power of darkness, and

translated us into the kingdom of his dear Son." Christ is therefore

dear and dear beyond all compare to his saved ones. I remember it is

storied of the poor enthralled Grecians, that when Titus Flaminius

had restored their ancient liberties, and proclamation was to be

made in the marketplace by an herald; they so pressed to hear it,

that the herald was in great danger of being stifled and pressed to

death among the people; but when the proclamation was ended, there

were heard such shouts and joyful acclamations, that the very birds

of the air fell down astonished with the noise, while they continued

to cry, "Soter, Sorter", a Saviour, a Saviour; and all the following

night they continued dancing and singing about his pavilion.

If such a deliverance so endeared them to Titus, how should the

great deliverance from wrath to come, endear all the redeemed to

love their dear Jesus? This is the native effect of mercy upon the

soul that has felt it.

Thirdly. To conclude, A disposition and readiness of mind to

do, or endure any thing for Christ's sake, upon the account of his

deliverance from the wrath to come; is a good evidence you are so

delivered, Col. 1: 10, 11. "That we may walk worthy of the Lord to

all pleasing, being fruitful in every good work." There is readiness

to do for Christ. "Strengthened with all might, according to his

glorious power, unto all patience and long-suffering with

joyfulness." There is a cheerful readiness to endure any thing for

Christ. And how both these flow from the sense of this great

deliverance from wrath, the 12th verse will inform you, which was

but now cited. O then, be serious and assiduous in the resolution of

this grand case. Till this be resolved, nothing can be pleasant to

thy soul.

End 2. As the typical blood was shed and sprinkled to deliver

from danger, so it was shed to make atonement, Lev. 4: 20. "He shall

expiate (we translate atone) the sin." The word imports both. And

the true meaning is, that by the blood of the bullock, all whose

efficacy stood in its relation to the blood of Christ, signified and

shadowed by it, the people, for whom it was shed, should be

reconciled to God, by the expiation and remission of their sins. And

what was shadowed in this typical blood, was really designed and

accomplished by Jesus Christ, in the shedding of his blood.

Reconciliation of the elect to God, is therefore another of

those beautiful births which Christ travailed for. So you find it

expressly, Rom. 5: 10. "If when we were enemies, we were reconciled

to God by the death of his Son." This [if] is not a word of

doubting, but argumentation. The apostle supposes it is a known

truth, or principle yielded by all Christians, that the death of

Christ was to reconcile the elect to God. And again he affirms it

with like clearness, Col. 1: 20. "And having made peace by the blood

of his cross, by him to reconcile all things." And that this was a

main and principal end designed both by the Father and Son in the

humiliation of Christ, is plain from 2 Cor. 5: 18, 19. "God was in

Christ reconciling the world to himself." God filled the humanity

with grace and authority. The Spirit of God was in him to qualify

him. The authority of God was in him by commission, to make all he

did valid. The grace and love of God to mankind was in him, and one

of the principal effects in which it was manifested, was this design

upon which he came, viz. to reconcile the world to God. Upon which

ground Christ is called the "propitiation for our sins," 1 John 2:

2. "Now reconciliation or atonement is nothing else but the making

up of the ancient friendship betwixt God and men which sin had

dissolved, and so to reduce these enemies into a state of concord,

and sweet agreement." And the means by which this blessed design was

effectually compassed, was by the death of Christ, which made

complete satisfaction to God, for the wrong he had done him. There

was a breach made by sin betwixt God and angels, but that breach is

never to be repaired or made up; since, as Christ took not on him

their nature, so he never intended to he a mediator of

reconciliation betwixt God and them. That will be an eternal breach.

But that which Christ designed, as the end of his death, was to

reconcile God and man. Not the whole species, but a certain number,

whose names were given to Christ. Here I must briefly open, 1. How

Christ's death reconciles. 2. Why this reconciliation is brought

about by his death, rather than any other way. 3. What are the

articles according to which it is made. And 4. What manner of

reconciliation this is.

First, How Christ reconciles God and man by his death. And it

must needs be by the satisfaction his death made to the justice of

God for our sins. And so, reparation being made, the enmity ceases.

Hence it is said, Isa. 53: 5. "the chastisement of our peace was

upon him, and by his stripes we are healed." That is (as our English

Annotators well explain it) he was chastised to procure our peace,

by removal of our sins, that set God and us asunder, the guilt

thereof being discharged with the price of his blood.

Now this reconciliation is made and continued betwixt God and

us, three ways; namely, by the oblation of Christ, which was the

price that procured it, and so we were virtually meritoriously

reconciled. By the application of Christ and his benefits to us

through faith, and so we are actually reconciled. And by the virtual

continuation of the sacrifice of Christ in heaven, by his potent and

eternal intercession, and so our state of reconciliation is

confirmed, and all future breaches prevented. But all depends, as

you see, upon the death of Christ. For had not Christ died, his

death could never be applied to us, nor pleaded in heaven for us.

How the death of Christ meritoriously procures our reconciliation,

is evident from that fore-cited scripture, Rom. 5: 10. "When we were

enemies we were reconciled to God by the death of his Son," i.e.

Christ's death did meritoriously or virtually reconcile us to God,

who, as to our state, were enemies long after that reconciliation

was made. That the application of Christ to us by faith, makes that

virtual reconciliation to become actual, is plain enough from Eph.

2: 16, 17. "And that he might reconcile both unto God in one body by

the cross, having slain the enmity thereby. And came and preached

peace to you that were afar off, and to them that were nigh." Now

therefore (as it is added, verse 19.) "Ye are no more strangers and

foreigners, but fellow-citizens with the saints," &c. And that this

state of friendship is still continued by Christ's intercession

within the vail, so that there can be no breaches made upon the

state of our peace, notwithstanding all the daily provocations we

give God by our sins, is the comfortable truth which the apostle

plainly asserts, after he had given a necessary caution to prevent

the abuse of it, in 1 John 2: 1, 2. "My little children, these

things I write unto you that ye sin not; and if any man sin, we have

an Advocate with the Father, Jesus Christ the righteous; and he is

the propitiation," &c. Thus Christ reconciles us to God by his

death.

Secondly, And if you enquire why this reconciliation was made

by the death of Christ, rather than any other way, satisfaction is

at hand, in these two answers.

First, That we can imagine no other way by which it could be

compassed. And,

Secondly, If God could have reconciled us as much by another

way, yet he could not have obliged us so much by doing it in another

way, as he has by doing it this way. Surely, none but he that was

God manifested in our flesh could offer a sacrifice of sufficient

value to make God amends for the wrong done him by one sin, much

less for all the sins of the elect. And how God should (especially

after a peremptory threatening of death for sin) readmit us into

favour without full satisfaction, cannot be imagined. He is indeed

inclined to acts of mercy, but none must suppose him to exercise one

attribute in prejudice to another. That his justice must be

eclipsed, whilst his mercy shines. But allow that Infinite Wisdom

could have found out another means of reconciling us as much, can

you imagine, that in any other way he could have obliged us as much,

as he has done by reconciling us to himself by the death of his own

Son? It cannot be thought possible. This therefore was the most

effectual, just, honourable, and obliging way to make up the peace

betwixt him and us.

Thirdly, This reconciliation, purchased by the blood of Christ,

is offered unto men by the gospel, upon certain articles and

conditions; upon the performance whereof it actually becomes theirs;

and without which, notwithstanding all that Christ has done and

suffered, the breach still continues betwixt them and God. And let

no man think this a derogation from the freeness and riches of

grace, for these things serve singularly to illustrate and commend

the grace of God to sinners.

As he consulted his own glory, in the terms on which he offers

us our peace with him: so it is his grace which brings up souls to

those terms of reconciliation. And surely he has not suspended the

mercy of our reconciliation upon unreasonable or impossible

conditions. He has not said, if you will do as much for me, as you

have done against me, I will be at peace with you; but the two grand

articles of peace with God, are repentance and faith. In the first,

we lay down arms against God, and it is meet it should be so, before

he readmits us into a state of peace and favour; in the other, we

accept Christ and pardon through him with a thankful heart, Yielding

up ourselves to his government, which is equally reasonable.

These are the terms on which we are actually reconciled to God.

"Let the wicked forsake his way, and the unrighteous man his

thoughts; and let him turn to the Lord, and he will have mercy on

him; and to our God, for he will abundantly pardon." So Rom. 5: 1.

"Being justified by faith, we have peace with God." And surely it

would not become the holy God to own, as his friend and favourite, a

man that goes on perversely and impenitently in the way of sin; not

so much as acknowledging, or once bewailing the wrong he has done

him, purposing to do so no more; or to receive into amity one that

slights and rejects the Lord Jesus, whose precious blood was shed to

procure and purchase peace and pardon for sinners.

But if there be any poor soul, that saith in his heart, it

repents me for sinning against God, and is sincerely willing to come

to Christ, upon gospel-terms, he shall have peace. And that peace,

Fourthly, Is no common peace. The reconciliation which the Lord

Jesus died to procure for broken-hearted believers, it is,

First, A firm well-bottomed reconciliation, putting the

reconciled soul beyond all possibility of coming under God's wrath

any more, Isa. 54: 10. "Mountains may depart, and hills be removed,

but the covenant of this peace cannot be removed." Christ is a

surety, by way of caution, to prevent the new breaches, 2 John 1: 2.

Secondly, This reconciliation with God is the fountain out of

which all our other comforts flow to us; this is plainly included in

those words of Eliphaz to Job, chap. 22: 21. "Acquiant now thyself

with him, and be at peace, thereby good shall come upon thee." As

trade flourishes, and riches come in when peace is made betwixt

states and kingdoms; so all spiritual and temporal mercies flow into

our bosoms, when once we are reconciled to God. What the comfort of

such a peace will be in a day of straits and dangers, and what it

will be valued at in a dying day, who but he that feels it can

declare? And yet such an one cannot fully declare it, for it passes

all understanding, Phil. 4: 7. We shall now make some improvements

of this, and pass on to the third end of the death of Christ.

Inference 1. If Christ died to reconcile God and man, how

horrid an evil then is sin! And how terrible was that breach made

betwixt God and the creature by it, which could no other way be made

up by the death of the Son of God! I remember I have read, that when

a great chasm or breach was made in the earth by an earthquake, and

the oracle was consulted how it might be closed; this answer was

returned, That breach can never be closed, except something of great

worth be thrown into it. Such a breach was that which sin made, it

could never be reconciled but by the death of Jesus Christ, the most

excellent thing in all the creation.

Inf. 2. How sad is the state of all such as are not comprised

in the articles of peace with God! The impenitent unbeliever is

excepted. God is not reconciled to him; and if God be his enemy, how

little avails it, who is his friend? For, if God be a man's enemy,

he has an Almighty enemy in him, whose very frown is destruction,

Deut. 32: 40, 41, 42, "I lift up my hand to heaven and say, I live

for ever. If I whet my glittering sword, and my hand take hold on

judgement, I will render vengeance to my enemies, and I will reward

them that hate me. I will make mine arrows drunk with blood, (and my

sword shall devour flesh) and that with the blood of the slain and

the captives, from the beginning of revenges upon the enemy."

Yea, he is an unavoidable enemy. Fly to the utmost parts of the

earth, there shall his hand reach thee, as it is Psal. 139: 10. The

wings of the morning cannot carry thee out of his reach. If God be

your enemy, you have an immortal enemy, who lives for ever to avenge

himself upon his adversaries. And what wilt thou do when thou art in

Saul's case? 1 Sam. 28: 15, 16. Alas, whither wilt thou turn? To

whom wilt thou complain? But what wilt thou do, when thou shalt

stand at the bar, and see that God, who is thine enemy, upon the

throne? Sad is their case indeed, who are not comprehended in the

articles of peace with God.

Inf. 3. If Christ died to reconcile us to God, give diligence

to clear up to your own souls, your interest in this reconciliation.

It Christ thought it worth his blood to purchase it, it is worth

your care and pains to clear it. And what can better evidence it,

than your conscientious tenderness of sin, lest you make new

breaches. Ah, if reconciled, you will say, as Ezra 9: 14. "And now

our God, seeing thou hast given us such a deliverance as this;

should we again break thy commandments?" If reconciled to God, his

friends will be your friends, and his enemies your enemies. If God

be your friend, you will be diligent to please him, John 15: 10, 14.

He that makes not peace with God is an enemy to his own soul. And he

that is at peace, but takes no pains to clear it, is an enemy to his

own comfort. But I must pass from this to the third end of Christ's

death.

End 3. You have seen two of those beautiful births of Christ's

travail, and lo, a third comes, namely, The sanctification of his

people. Typical blood was shed, as you heard, to purify them that

were unclean; and so was the blood of Christ shed to purge away the

sins of his people: so speaks the apostle expressly, Eph. 5: 25, 26.

"Christ gave himself for the church, that he might sanctify and

cleanse it." And so he tells us himself, John 17: 29. "And for their

sakes I sanctify myself," i.e. consecrate or devote myself to death,

"That they also might be sanctified through the truth." Upon the

account of this benefit received by the blood of Christ, is that

Doxology, which, in a lower strain, is now sounded in the churches,

but will be matter of the Lamb's song in heaven, Rev. 1: 5, 6. "To

him that loved us, and washed us from our sins, in his own blood, -

be glory and honour for ever." Now, there is a twofold evil in sin,

the guilt of it, and the pollution of it. Justification properly

cures the former, sanctification the latter; but both justification

and sanctification flow unto sinners out of the death of Christ. And

though it is proper to say the Spirit sanctifies, yet, it is

certain, it was the blood of Christ that procured for us the Spirit

of sanctification. Had not Christ died, the Spirit had never come

down from heaven upon any such design.

The pouring forth of Christ's blood for us, obtained the

pouring forth of the spirit of holiness upon us. Therefore the

Spirit is said to come in his name, and to take of his, and shew it

unto us. Hence it is said, 1 John 5: 6. "He came both by blood and

by water;" by blood, washing away the guilt; by water, purifying

from the filth of sin. Now this fruit of Christ's death, even our

sanctification, is a most incomparable mercy. For, do but consider a

few particular excellencies of holiness.

First, Holiness is the image and glory of God. His image, Col.

3: 10. and his glory, Exod. 15: 11. "Who is like unto thee, O Lord,

glorious in holiness." Now, when the guilt and filth of sin are

washed off, and the beauty of God put upon the soul in

sanctification, O what a beautiful creature is the soul now! So

lovely in the eyes of Christ, even in its imperfect holiness, that

he saith, Cant. 6: 5. "Turn away thine eyes from me, for they have

overcome me." So we render it, but the Hebrew word signifies, "they

have made me proud, or puffed me up. It is beam of divine glory upon

the creature, enamouring the very heart of Christ.

Secondly, As it is the soul's highest beauty, so it is the

soul's best evidence for heaven. "Blessed are the pure in heart, for

they shall see God," Matt. 5: 8. "And without holiness no man shall

see God," Heb. 12: 14. No gifts, no duties, no natural endowments

will evidence a right in heaven, but the least measure of true

holiness will secure heaven to the soul.

Thirdly, As holiness is the soul's best evidence for heaven, so

it is a continual spring of comfort to it in the way thither. The

poorest and sweetest pleasures in this world are the results of

holiness, "till we come to live holy, we never live comfortably.

Heaven is epitomised in holiness.

Fourthly, And to say no more; it is the peculiar mark by which

God has visibly distinguished his own from other men, Psal. 4: 3

"The Lord has set apart him that is godly for himself," q. d. this

is the man, and that the woman, to sham I intend to do good for

ever. This is a man for me. O holiness, how surpassingly glorious

art thou!

Inference 1. Did Christ die to sanctify his people, how deep

then is the pollution of sin, that nothing but the blood of Christ

can cleanse it! All the tears of a penitent simmer, should he shed

as many as there have fallen drops of rain since the creation to

this day, cannot wash away one sin. The everlasting burnings in hell

cannot purify the flaming conscience from the least sin. O guess at

the wound by the largeness and length of this tent that follows the

mortal weapons, Sin.

Inf. 2. Did Christ die to sanctity his people? Behold then the

love of a Saviour. "He loved us, and washed us from our sins in his

own blood." He did not shed the blood of beasts, as the priests of

old did, but his own blood, Heb. 9: 12. And that not common, but

precious blood, 1 Pet. 1: 1, 19. The blood at God; one drop of which

out-values the blood that runs in the veins of all Adam's posterity.

And not some of that blood, but all, to the last drop. He bled every

vein dry for us: and what remained lodged about the heart of a dead

Jesus, was let out by that bloody spear which pierced the

Pericardium: so that he bestowed the whole treasure of his blood

upon us. And thus liberal was he of his blood to us when we were

enemies. This then is that heavenly Pelican that feeds his young

with his own blood. O what manner of love is this! But I must

hasten.

End 4. As Christ died to sanctify his people; so he died also

to confirm the New Testament to all those sanctified ones. So it was

in the type, Exod. 24: 8. and so it is in the text. "This is the New

Testament in my blood," Mat. 26: 28. i.e. ratified and confirmed by

my blood. For, where a testament is, there must also of necessity be

the death of the testator, Heb. 9: 16. So that now all the blessings

and benefits bequeathed to believers in the last will and testament

of Christ, are abundantly confirmed and secured to them by his

death. Yea, he died on purpose to make that testament of force to

them. Men make their wills and testaments, and Christ makes his.

What they bequeath, and give in their wills, is a free and voluntary

act, they cannot be compelled to do it. And what is bequeathed to us

in this testament of Christ, is altogether a free and voluntary

donation. Other testators use to bequeath their estates to their

wives and children, and near relations; so does this testator; all

is settled upon his spouse, the church, upon believers, his

children. A stranger intermeddles not with these mercies. They give

all their goods and estates, that can that way be conveyed, to their

friends that survive them. Christ giveth to his church, in the New

Testament, three sorts of goods.

First, All temporal good things, 1 Tim. 6: 1. Matt. 6: 33. i.e.

the comfort and blessing of all, though not the possession of much.

"As having nothing, and yet possessing all things," 2 Cor. 6: 10.

Secondly, All spiritual good things are bequeathed to them in

this testament, as remission of sin, and acceptation with God, which

are contained in their justification, Rom. 3: 24, 25, 26.

Sanctification of their natures, both initial and progressive, 1

Cor. 1: 30. Adoption into the family of God, Gal. 3: 26. The

ministry of angels, Heb. 1: 14. Interest in all the promises, 2 Pet.

1: 4. Thus all spiritual good things are in Christ's testament

conveyed to them. And as all temporal and spiritual, so,

Thirdly, All eternal good things. Heaven, glory, and eternal

life, Rom. 8: 10, 11. No such bequests as these were ever found in

the testaments of princes. That which kings and nobles settle by

will upon their heirs, are but trifles to what Christ has conferred

in the New Testament upon his people. And all this is confirmed and

ratified by the death of Christ, so that the promise is sure, and

the estate indefeasible to all the heirs of promise.

How the death of Christ confirmed the New Testament is worth

our enquiry. The Socinians, as they allow no other end of Christ's

death, but the confirmation of the New Testament, so they affirm he

did it only by way of testimony, or witness-bearing in his death.

But this is a vile derogation from the efficacy of Christ's blood,

to bring it down into an equality with the blood of martyrs. As if

there were no more in it than was in their blood.

But know, reader, Christ died not only, or principally, to

confirm the Testament by his blood, as witness to the truth of those

things, but his death rectified it as the death of a testator, which

makes the New Testament irrevocable. And so Christ is called in this

text. Look as when a man has made his will, and is dead, that will

is presently in force, and can never be recalled. Besides, the will

of the dead, is sacred with men. They dare not cross it. It is

certain the last will and testament of Christ is most sacred, and

God will never annul or make it void. Moreover, it is not with

Christ as with other testators, who die, and must trust the

performance of their wills with their executors, but as he died to

put it in force, so he lives again to be the executor of his own

testament. And all power to fulfil his will is now in his own hands,

Rev. 1: 18.

Inference 1. Did Christ die to confirm the New Testament, in

which such legacies are bequeathed to believers. How are all

believers concerned then to prove the will of a dead Jesus! My

meaning is, to clear their title to the mercies contained in this

blessed testament. And this may be done two ways. By clearing to

ourselves our covenant-relations to Christ. And by discovering those

special covenant-impressions upon our hearts, to which the promises

therein contained, do belong.

First, Examine your relations to Christ. Are you his spouse?

Have you forsaken all for him? Psal. 45: 10. Are you ready to take

your lot with him, as it falls in prosperity or adversity? Jer. 2:

2. And are you loyal to Christ! "Thou shalt be for me, and not for

another," Hos. 3: 3. Do you yield obedience to him as your Head and

Husband? Eph. 6: 24. then you may be confident you are interested in

the benefits and blessings of Christ's last will and testament; for

can you imagine Christ will make a testament and forget his spouse?

It cannot be. If he so loved the church as to give himself for her,

much more what he has is settled on her. Again, are you his

spiritual seed, his children by regeneration? Are you born of the

Spirit? John 3. Do you resemble Christ in holiness? 1 Pet. 1: 14,

15. Do you find a reverential fear of Christ carrying you to obey

him in all things? Mal. 1: 6. Are you led by the Spirit of Christ?

"As many as are so led, they are the sons of God," Rom. 8: 14. To

conclude, Have you the spirit of adoption, enabling you to cry,

Abba, Father? Gal. 4: 6. that is, helping you in a gracious manner,

with reverence mixed with filial confidence, to open your hearts

spiritually to your Father on all occasions? If so, you are

children; and if children, doubt not but you have a rich legacy in

Christ's last will and testament. He would not seal up his

testament, and forget his dear children.

Secondly, You may discern your interest in the new testament or

covenant (for they are substantially the same thing) by the new

covenant impressions that are made on your hearts, which are so many

clear evidences of your right to the benefits it contains. Such are

spiritual illuminations, Jer. 31: 34. gracious softness and

tenderness of heart, Ezek. 11: 19. the awful dread and fear of God,

Jer. 32: 43. the copy or transcript of his laws on your hearts in

gracious correspondent principles, Jer. 31: 33. These things speak

you the children of the covenant, the persons on whom all these

great things are settled.

Inf. 2. To conclude, it is the indispensable duty of all on

whom Christ has settled such mercies, to admire his love, and walk

answerably to it.

First, Admire the love of Christ. O how intense and ardent was

the love of Jesus! who designed for you such an inheritance, with

such a settlement of it upon you! These are the mercies with which

his love had travailed big from eternity, and now he sees the

travail of his soul, and you also have seen somewhat of it this day.

Before this love let all the saints fall down astonished, humbly

professing that they owe themselves, and all they are, or shall be

worth, to eternity, to this love.

Secondly, And be sure you walk becoming persons for whom Christ

has done such great things. Comfort yourselves under present

abasures with your spiritual privileges, James 2: 5. and let all

your rejoicing be in Christ, and what you have in him, whilst others

are blessing themselves in vanity. Thus we have finished the state

of Christ's humiliation, and thence proceed to the second state of

his exaltation.

An Introduction to the State of Exaltation.

Having finished what I designed to speak to, about the work of

redemption, so far as it was carried on by Christ in his humble

state, we shall now view that blessed work as it is further advanced

and perfected in his state of exaltation.

The whole of that world was not to be finished on earth in a

state of suffering, and abasure, therefore the apostle makes his

exaltation, in order to the finishing of the remainder of his work

so necessary a part of his priesthood, that without it he could not

have been a priest, Heb. 8: 4. "If he were on earth he should not be

a priest," i.e. if he should have continued always here, and had not

been raised again from the dead, and taken up into glory, he could

not have been a complete and perfect priest.

For look, as it was not enough for the sacrifice to be slain

without, and his blood left there; but after it was shed without, it

must be carried within the vail, into the most holy place before the

Lord, Heb. 9: 7, so it was not sufficient that Christ shed his own

blood on earth, except he carry it before the Lord into heaven, and

there perform his intercession-work for us.

Moreover, God the Father stood engaged in a solemn covenant to

reward him for his deep humiliation, with a most glorious and

illustrious advancement, Isa. 49: 5, 6, 7. And how God (as it became

him) made this good to Christ, the apostle very clearly expresses,

Phil. 2: 9.

Yea, justice required it should be so. For how could our surety

be detained in the prison of the grave, when the debt for which he

was imprisoned was by him fully discharged, so that the law of God

must acknowledge itself to be fully satisfied in all its claims and

demands? His resurrection from the dead was, therefore, but his

discharge or acquittance upon full payment. Which could not in

justice be denied him.

And, indeed, God the Father lost nothing by it, for there never

was a more glorious manifestation made of the name of God to the

world, than was made in that work. Therefore it is said, Phil. 2:

11. speaking of one of the designs of Christ's exaltation, it was,

(saith the apostle), "That every tongue should confess that Jesus

Christ is Lord, to the glory of God the Father." O how is the love

of God to poor sinners illustriously, yea, astonishingly, displayed

in Christ's exaltation. When, to show the complacency and delight,

which he took in our recovery, he has openly declared to the world,

that his exalting Christ to all that glory, such as no mere creature

ever was, or can be exalted to, was bestowed upon him as a reward

for that work, that most grateful work at our redemption, Phil. 2:

9. Wherefore God also has highly exalted him; there is an

"emphatical pleonasm in that word," our English is too flat to

deliver out the elegance of the original, it is super-exaltation.

The Syriac renders it, "he has multiplied his sublimity." The

Arabic, "he has heightened him with an height." Justin, "he has

famously exalted him." Higher he cannot raise him, a greater

argument of his high satisfaction and content in the recovery of

poor sinners cannot be given. For this, therefore, God the Father

shall have glory and honour ascribed to him in heaven to all

eternity.

Now this singular exaltation of Jesus Christ, as it properly

respects his human nature, which alone is capable of advancement;

for, in respect of his divine nature, he never ceased to be the Most

High. So it was done to him as a common person, and as the Head of

all believers, their Representative in this as well as in his other

works. God therein shewing what, in due time, he intends to do the

persons of his elect, after they, in conformity to Christ, have

suffered a while. Whatever God the Father intendeth to do in us, or

for us, he has first done it to the person of our Representative,

Jesus Christ. And this, if you observe, the scriptures carry in very

clear and plain expressions, through all the degrees and steps of

Christ's exaltation, viz. his resurrection, ascension, session at

the right-hand of God, and returning to judge the world; of which I

purpose to speak distinctly in the following sermons.

He arose from the dead as a public person, Col. 3: 1. "If ye

then be risen with Christ," saith the apostle, so that the saints

have communion and fellowship with him in his resurrection.

He ascended into heaven, as a public person, for so it is said

in Eph. 2: 6. "He has raised us up," or exalted us together with

Christ. He sits at God's right-hand, as a common person, for so it

follows in the next clause, "and has made us sit together in

heavenly places in Christ Jesus." We sit there in our

Representative. And when he shall come again to judge the world, the

saints shall come with him. So it is prophesied, Zech. 14: 5. "The

Lord my God shall come, and all the saints with thee." And as they

come with Christ from heaven, so they shall sit on thrones with him,

judging by way of suffrage. They shall be assessors with the Judge,

1 Cor. 6: 2. This deserves a special remark, that all this honour is

given to Christ, as our Head and representative, for thence results

abundance of comfort to the people of God. Carry it therefore along

with you in your thoughts, throughout the whole of Christ's

advancement. Think when you shall hear that Christ is risen from the

dead, and is in all that glory and authority in heaven, how sure the

salvation of his redeemed is. "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." Surely, it cannot be

supposed, but "he is able to save to the uttermost, all them that

come to God by him; seeing he ever lives to make intercession," Heb.

7: 25. Think how safe the people of God in this world are, whose

Head is in heaven. It was a comfortable expression of one of the

fathers, encouraging himself and others with this truth in a dark

day, "Come, (said he) why do we tremble thus, Do we not see our head

above water?" If he live, believers cannot die, John 14: 19.

"Because I live, ye shall live also."

And let no man's heart suggest a suspicious thought to him,

that this wonderful advancement of Christ may cause him to forget

his poor people, groaning here below under sin and misery. For the

temper and disposition of his faithful and tender heart, is not

changed with his condition. He bears the same respect to us as when

he dwelt among us. For indeed he there lives and acts upon our

account, Heb. 7: 25. 1 John 2: 1, 2.

And how seasonable and comfortable will the meditations of

Christ's exaltation be to thee, O believer, when sickness has wasted

thy body, withered its beauty, and God is bringing thee to the dust

of death! Ah! think then, that that "vile body shall be conformed to

the glorious body of Christ," Phil. 3: 21. As God has glorified, and

highly exalted his Son, "whose form was marred more than any man's;"

so will he exalt thee also. I do not say, to a parity, or equality,

in glory with Christ, for, in heaven he will be discerned and

distinguished, by his peculiar glory, from all the angels and

saints; as the sun is known by its excellent glory from the lesser

stars. But we shall be conformed to this glorious Head, according to

the proportion of members. O whither will love mount the believer in

that day!

Having spoken thus much of Christ's exalted state, to cast some

general light upon it, and engage your attentions to it, I shall now

according to the degrees of this his wonderful exaltation, briefly

open it, under the fore-mentioned heads, viz. his resurrection,

ascension, session at the Father's right hand, and his return to

judge the world.

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.

Matth. 28: 6.

He is not here; for he is risen, as he said: come, see the place

where the Lord lay.

We have finished the doctrine of Christ's humiliation, wherein

the Sun of righteousness appeared to you, as a setting sun, gone out

of sight; but as the sun when it is gone down to us, begins a new

day in another part of the world, so Christ, having finished his

course, and sock in this world, rises again, and that, in order to

the acting, another glorious part of his work in the world above. In

his death, he was upon the matter totally eclipsed, but in his

resurrection, he began to recover his light and glory again. God

never intended that the darling of his soul should be lost in

obscure sepulchre. An angel descends from heaven, to roll away the

stone, and, with it, the reproach of his death; and to be the

heavenly herald, to proclaim his resurrection to the two Mary's,

whose love to Christ had, at this time, drawn them to visit the

sepulchre, where they lately left him.

At this time (the Lord being newly risen) the keepers were

trembling, and become as dead men. So great was the terrible majesty

and awful solemnity attending Christ's resurrection; but, to

encourage these good souls, the angel prevents them with these good

tidings; "He is not here; for he is risen, as he said: come, see the

place where the Lord lay:" q. d. Be not troubled, though you have

not the end you came for, one sight more of your dear, though dead

Jesus; yet you have not lost your labour; for, to your eternal

comfort, I tell you, "he is risen, as he said." And to put it out of

doubt, come hither and satisfy yourselves, "See the place where the

Lord lay."

In which words arts we have both a declaration and confirmation

of the resurrection of Christ from the dead.

First. A declaration of it by the angels, both negatively and

affirmatively. Negatively, He is not here. Here. indeed you laid

him, here you left him, and here you thought to find him as you left

him; but you are happily mistaken, He is not here. However, this

giving them no satisfaction, so he might continue dead still,

thought removed to another place, as indeed they suspected he was,

John 20: 13. therefore his resurrection is declared positively and

affirmatively; He is risen; "egerte", the word imports, the active

power or self-quickening principle, by which Christ raised himself

from the state of the dead. Which Luke takes notice of also, Acts 1:

3 where he saith, He shewed, or presented, himself alive after his

passion. It was the divine nature, or Godhead of Christ, which

revived and raised the manhood.

Secondly, Here is also a plain confirmation of Christ's

resurrection, and that, first, From Christ's own prediction, He is

risen, as he said. He foretold that which I declare to be now

fulfilled. Let it not therefore seem incredible to you. Secondly, by

their own sight, "Come, see the place where the Lord lay." The grave

has lost its guest; it is now empty; death has lost its prey. It

received, but could not retain him, "Come, see the place where the

Lord lay." Thus the resurrection of Christ is declared, and

confirmed. Hence our observation is,

Doct. That our Lord Jesus Christ, by the almighty power of his

own Godhead, revived, and rose from the dead; to the terror and

consternation of his enemies, and the unspeakable consolation

of believers.

That our Lord Jesus Christ, though laid, was not lost in the

grave; but the third day revived and rose again, is a truth

confirmed to us by many infallible proofs, as Luke witnesseth, Acts

1: 3. We have testimonies of it, both from heaven and earth, and

both infallible. From heaven, we have the testimony of angels, and

to the testimony of an angel all credit is due; for angels are holy

creatures, and cannot deceive us. The angel tells the two Mary's, in

the text, "He is risen." We have testimonies of it from men, holy

men, who were eye-witnesses of this truth, to whom he showed himself

alive by the space of forty days after his resurrection, by no less

than nine solemn apparitions to them. Sometimes five hundred

brethren saw him at once, 1 Cor. 15: 6. These were holy persons, who

durst not deceive, and who confirmed their testimony with their

blood. So that no point of religion is of more confessed truth, and

infallible certainty than this before us.

And blessed be God it is so. For if it were not, then were the

"gospel in vain," 1 Cor. 15: 14. seeing it hangs the whole weight of

our faith, hope, and salvation, upon Christ as risen from the dead.

If this were not so, then could the holy, and divinely inspired

apostles be found false witnesses, 1 Cor. 15: 15. For they all, with

one mouth, constantly, and to the death affirmed it. If Christ be

not risen, then are believers yet in their sins," 1 Cor. 15: 17. For

our justification is truly ascribed to the resurrection of Christ,

Rom. 4: 25. Whilst Christ was dying, and continued in the state of

the dead, the price of our redemption was all that while but in

paying, the payment was completed, when he revived and rose again.

Therefore for Christ to have continued always in the state of the

dead, had been never to have completely satisfied; hence the whole

force and weight of our justifications depends upon his

resurrection. Nay, had not Christ risen, "the dead had perished," 1

Cor. 15: 17. Even the dead who died in the faith of Christ, and of

whose salvation there now remains no ground to doubt. Moreover,

Had he not revived and risen from the dead, how could all the

types that prefigured it have been satisfied? Surely they must have

stood as insignificant things in the scriptures; and so must all the

predictions of his resurrection, by which it was so plainly

foretold. See Matth. 12: 40. Luke 24: 46. Psal. 16: 10. 1 Cor. 15:

To conclude. Had he not risen from the dead, how could he have

been installed in that glory whereof he is now possessed in heaven,

and which was promised him before the world was, upon the account of

his death and sufferings? "For to this end Christ both died, and

rose and revived, that he might be Lord both of the dead and

living," Rom. 14: 9. And that, in this state of dominion and

glorious advancement, he might powerfully apply the virtues and

benefits of his blood to us, which else had been as a precious

cordial spilt upon the ground.

So then, there remains no doubt at all of the certainty of

Christ's resurrection; it was so, and upon all accounts it must

needs be so; for you see how great a weight the scriptures hang upon

this nail. And blessed be God it is a nail fastened in a sure place.

I need spend no more words to confirm it; but rather choose to

explain and open the nature and manner of his resurrection, which I

shall do by shewing you four or five properties of it. And the first

is this,

First, Christ rose from the dead with awful majesty. So you

find it in Mat. 28: 2, 3, 4. "And behold there was a great

earthquake; for the angel of the Lord descended from heaven, and

came and rolled back the stone from the door, and sat upon it. His

countenance was like lightning, and his raiment white as snow. And

for fear of him the keepers did shake, and became as dead men."

Human infirmity was not able to bear such heavenly majesty as

attended the business of that morning. Nature sank under it. This

earthquake was, as one calls it, triumpale signum: a sign of

triumph, or token of victory, given by Christ, not only to the

keepers, and the neighbouring city, but to the whole world, that he

had overcome death in its own dominions, and, like a conqueror,

lifted up his head above all his enemies. So when the Lord fought

from heaven for his people, and gave them a glorious, though but

temporal deliverance, see how the prophetess drives on the triumph

in that rhetorical song, Judg. 5: 4, 5. Alluding to the most awful

appearance of God, at the giving of the law. "Lord, when thou went

out of Seir, when thou marchedst out of the field of Edom, the earth

trembled, and the heavens dropped, the clouds also dropped water.

The mountains melted from before the Lord, even that Sinai from

before the Lord God of Israel." Our Lord Jesus went out of the

grave, in like manner, and marched out of that bloody field with a

pomp and majesty becoming so great a conqueror.

Secondly, And to increase the splendour of that day, and drive

on the triumph, his resurrection was attended with the resurrection

of many of the saints; who had slept in their graves till then, anrd

then were awakened and raised to attend the Lord at his rising. So

you read, Mat. 27: 52, 53. "And the graves were opened, and many

bodies of the saints, which slept, arose, and came out of the

graves, after his resurrection; and went into the holy city and

appeared unto many." This wonder was designed, both to adorn the

resurrection of Christ, and to give a specimen or pledge of our

resurrection; which also is to be in the virtue of his. This indeed

was the resurrection of saints and none but saints, the resurrection

of many saints, yet it was but a special resurrection, intended only

to show what God will one day do for all his saints. And for the

present, to give testimony of Christ's resurrection from the dead.

They were seen, and known of many in the city, who doubtless never

thought to have seen them any more in this world. To enquire

curiously, as some do, who they were, what discourse they had with

those to whom they appeared, and what became of them afterwards, is

a vain thing. God has cast a vail of silence and secrecy upon these

things, that we might content ourselves with the written word, and

he that "will not believe Moses and the prophets, neither will he

believe though one rise from the dead", as these saints did.

Thirdly, As Christ rose from the dead with those satellites or

at pendants, who accompanied him at his resurrection; so it was by

the power of his own Godhead that he quickened and raised him self;

and by the virtue of his resurrection were they raised also, who

accompanied him. It was not the angel who rolled back the stone that

revived him in the sepulchre, but he resumed his own life; so he

tells us, John 10: 18. "I lay down my life that I may take it

again." Hence 1 Pet. 3: 18. He is said to be put to death in the

flesh, but quickened by the Spirit, i.e. by the power of his

Godhead, or divine nature, which is opposed there to flesh, or his

human nature. By the eternal Spirit he offered himself up to God,

when he died, Heb. 9: 14. i.e. by his own Godhead, not the third

person in the Trinity, for then it could not have been ascribed to

him as his own act, that he offered up himself. And by the same

Spirit he was quickened again.

And, therefore, the apostle well observes, Rom. 1: 4. "That he

was declared to be the Son of God with power, by his resurrection

from the dead." Now if he had been raised by the power of the

Father, or Spirit only, and not by his own, how could he be declared

by his resurrection to be the Son of God? What more had appeared in

him than in others? For others are raised by the power of God, if

that were all. So that in this respect also it was a marvellous

resurrection. Never any did, or shall rise as Christ rose by a

self-quickening principle. For though many dead saints rose at that

time also, yet it was by the virtue of Christ's resurrection that

their graves were opened, and their bodies quickened. In which

respect he saith, John 11: 25. when he raised dead Lazarus, "I am

the resurrection and the life," i.e. the principle of life and

quickening, by which the dead saints are raised.

Fourthly, And therefore it may be truly affirmed, that though

some dead saints are raised to life before the resurrection of

Christ, yet that Christ is "the first-born from the dead," as he is

called, Col. 1: 18. For though Lazarus and others were raised, yet

not by themselves, but by Christ. It was by his virtue and power,

not their own. And though they were raised to life, yet they died

again. Death recovered them again, but Christ dies no more. "Death

has no dominion over him." He was the first that opened the womb of

the earth, the first-born from the dead, that in all things he might

have the pre-eminence.

Fifthly, But lastly, Christ rose as a public or common person.

"As the first fruits of them that slept," 1 Cor. 15: 20. I desire

this may be well understood; for upon this account it is that our

resurrection is secured to us by the resurrection of Christ; and not

a resurrection only, but a blessed and happy one, for the

first-fruits both assured and sanctified the whole crop or harvest.

Now that Christ did rise, as a public person, representing and

comprehending all the elect, who were called the children of the

resurrection, is plain from Eph. 2: 6. where we are said to be risen

with, or in him. So that, as we are said to die in Adam, (who also

was a common person) as the branches die in the death of the root;

so we are said to be raised from death in Christ, who is the head,

root, and representative, of all his elect seed. And why is he

called the firstborn, and first begotten frown the dead, but with

respect to the whole number of the elect, that are to be born from

the dead in their time and order also and as sure as the whole

harvest follows the first fruits, so shall the general resurrection

of the saints to life eternal follow this birth of the first-born

from the dead.

It shall surely follow it I say, and that not only as a

consequent follows an antecedent, but as an effect follows its

proper cause. Now there is a three-fold casualty, or influence that

Christ's resurrection has upon the saints resurrection, of which it

is at once the meritorious, efficient, and exemplary cause.

First, The resurrection of Christ is a meritorious cause of the

saints resurrection, as it completed his satisfaction, and finished

his payment, and so our justification is properly assigned to it, as

before was noted from Rom. 4: 25. This his resurrection was the

receiving of the acquittance, the cancelling of the bond. And had

not this been done, we had still been in our sins, as he speaks, 1

Cor. 15: 7. and so our guilt had been still a bar to our happy

resurrection. But now, the price being paid in his death, which

payment was finished when he revived; and the discharge then

received for us, now there is nothing lies in bar against our

resurrect lion to eternal life.

Secondly, As it is the meritorious cause of our resurrection,

so it s the efficient cause of it also. For when the time shall come

that the saints shall rise out of the dust, they shall be raised by

Christ, as their head, in whom the effective principle of their life

is. "Your life is hid with Christ in God," as it is Col. 3:3. As

when a man awakes out of his sleep, "the animal spirits seated in

the brain, being set at liberty by the digestion of those vapours

that bound them up, do play freely through every part and member of

the body;" so Christ, the believers mystical head, being quickened,

the spirit of life, which is in him, shall be diffused through all

his members to quicken them also in the morning of the resurrection.

Hence the warm animating dew of Christ's resurrection is said to be

to our bodies, as the dew of the morning is to the withered,

languishing plants, which revive by it, Isa. 26: 19. "Thy dew is as

the dew of herbs;" and then it follows, "the earth shall cast forth

her dead." So that by the same faith we put Christ's resurrection

into the promises, we may put the believer's resurrection into the

conclusion. And therefore, the apostle makes them convertibles,

reasoning forward, from Christ's to ours; and back again from ours

to his, 1 Cor. 15: 12, 13. Which is also the sense of that

scripture, Rom. 8: 10, 11. "And if Christ be in you, the body indeed

is dead because of sin; but the spirit is life because of

righteousness." i.e. Though you are really united to Christ by the

Spirit, yet your bodies must die as well as other men's; but your

souls shall be presently, upon your dissolution, swallowed up in

life. And then it follows, verse 11. "But if the Spirit of him that

raised up Jesus from the dead, dwell in you; he that raised up

Christ from the dead, shall also quicken your mortal bodies, by his

Spirit that dwelleth in you," i.e. though your bodies must die, yet

they shall live again in the resurrection; and that by virtue of the

Spirit of Christ which dwelleth in you, and is the bond of your

mystical union with him your head. You shall not be raised as others

are, by a mere word of power, but by the Spirit of life dwelling in

Christ your head, which is a choice prerogative indeed.

Thirdly, Christ's resurrection is not only the meritorious and

efficient cause, but it is also the exemplary cause or pattern of

our resurrection. "He being the first and best, is therefore the

pattern and measure of all the rest." So you read, Phil. 3: 21. "Who

shall change our vile body that it may be fashioned like unto his

glorious body." Now the conformity of our resurrection to Christ's

stands in the following particulars. Christ's body was raised

substantially the same; so will ours. His body was raised first; so

will ours be raised before the rest of the dead. His body was

wonderfully improved by the resurrection; so will ours. His body was

raised to be glorified; and so will ours.

First, Christ's body was raised substantially the same that it

was before; and so will ours. Not another, but the same body. Upon

this very reason the apostle uses that identical expression, 1 Cor.

15: 53. "This corruptible must put on incorruption, and this mortal,

immortality." Pointing, as it were, to his own body when he spake

it; the same body, I say, and that not only specifically the same,

(for indeed no other species of flesh is so privileged) but the same

numerically, that very body, not a new or another body in its stead.

So that it shall be both the what it was, and the who it was. And

indeed to deny this is to deny the resurrection itself. For should

God prepare another body to be raised in stead of this, it would not

be a resurrection, but a creation; for non resurrectio dici poterit,

ubi non resurgit quod cecidit. That cannot be called a resurrection,

where one thing falls and another risers, as Gregory long since

pertinently observed.

Secondly, His body was raised, not by a word of power from the

Father, but by his own Spirit. So will ours. Indeed the power of God

shall go forth to unburrough sinners, and fetch them forcibly out of

their graves; but the resurrection of the saints is to be effected

another way; as I opened but now to you. Even by his Spirit which

now dwelleth in them. That very Spirit of Christ which effected

their spiritual resurrection from sin, shall effect their corporal

resurrection also from the grave.

Thirdly, His body was raised first, he had in this, as well as

in other things, the pre-eminence; so shall the saints, in respect

of the wicked, have the pre-eminence in the resurrection, 1 Thess.

4: 16 "The dead in Christ shall rise first." They are to attend the

Lord at his coming, and will be brought forth sooner than the rest

of the world, to attend on that service. As the sheriff; with his

men, goes forth to meet the judge, before the gaoler brings forth

his prisoners.

Fourthly, Christ's body was marvellously improved by the

resurrection, and so will ours. It fell in weakness, but was raised

in power; no more capable of sorrows, pains and dishonours. In like

manner our bodies are "sown in weakness, but raised in strength,

sown in dishonour, raised in glory. Sown natural bodies, raised

spiritual bodies," as the apostle speaks, 1 Cor. 15: 43, 44.

Spiritual bodies, not properly, but analogically. No distemper hang

about glorified bodies, nor are they henceforth subject to any of

those natural necessities, to which they are now tied. There are no

flaw, defects, or deformities, in the children of the resurrection.

What members are now defective or deformed, will then be restored to

their perfect being and beauty; "for, if the universal death of all

parts be rescinded by the resurrection, how much more the partial

death of any single member?" or as Tertullian speaks, and from

thenceforth they are free from the law of mortality, "They can die

no more," Luke 20: 35, 36. Thus shall they be improved by their

resurrection.

Fifthly, To conclude, Christ's body was raised from the dead to

be glorified and crowned with honour. Oh it was a joyful day to him;

and so will the resurrection of the saints be to them, the day of

the gladness of their hearts. It will be said to them in that

morning, "Awake, and sing, ye that dwell in the dust," as Isa. 26:

19. O how comfortable will be the meeting betwixt the glorified

soul, and its new raised body. Much more comfortable than that of

Jacob's and Joseph's, after twenty years absence, Gen. 46: 29. Or

that of David's with Jonathan, when he came out of the cave to him,

1 Sam. 20: 41. Or that of the father of the prodigal with his son,

who "was dead, and is alive, was lost, and is found." As he speaks,

Luke 15: And there are three things will make it so.

First, The gratifications of the soul, by the satisfaction of

its natural appetite of union with its own body. For even glorified

souls in heaven have such an appetition and desire of reunion. In

deed, the angels, who are pure spirits, as they never had union

with, so they have no inclination to matter; but souls are otherwise

tempered and disposed. We are all sensible of its affection to the

body now, in its compounded state, we feel the tender care it has

for the body, the sympathy with it, and lothness to be separated

from it. It is said, 2 Cor. 5: 6. "to be at home in the body." And

had not God implanted such an inclination to this its tabernacle in

it, it would not have paid that due respect it owes the body while

it inhabited in it, nor have regarded what became of it when it left

it. This inclination remains still with it in heaven, it reckons not

itself completely happy till its old dear companion and partner be

with it, and in that sense some understand those words, Job 14: 14.

"All the days of my appointed time," i.e. of the time appointed for

my body to remain in the grave, will I wait till my change (viz.

that which will be made by the resurrection) come; for it is

manifest enough he speaks there of the resurrection. Now, when this

its inclination to its own body, its longings and hankerings after

it, are gratified with a sight and enjoyment of it again, oh what a

comfortable meeting will this make it! especially if we consider,

Secondly, The excellent temper and state in which they shall

meet each other. For, as the body shall be raised with all the

improvements and endowments imaginable, which may render it amiable,

and every way desirable, so the soul comes down immediately from God

out of heaven, shining in its holiness and glory. It comes perfumed

out of those ivory palaces, with a strong scent of heaven upon it.

And thus it re-enters its body, and animates it again. But,

Thirdly, And principally, that wherein the chief joy of this

meeting consists, is the end for which the glorified soul comes down

to quicken and repossess it, namely, to meet the Lord, and ever to

be with the Lord. To receive a full reward for all the labours and

services it performed to God in this world. This must needs make

that day, a day of triumph and exaltation. It comes out of the

grave, as Joseph out of his prison, to be advanced to the highest

honour. O do but imagine what an ecstasy of joy, and ravishing

pleasure it will be, for a soul thus to resume its own body, and say

as it were, unto it, come away, my dear, my ancient friend, who

servedst and sufferedst with me in the world; come along with me to

meet the Lord, in whose presence I have been ever since I parted

with thee. Now thy bountiful Lord has remembered thee also, and the

day of thy glorification is come. Surely it will be a joyful

awaking. For, do but imagine, what a joy it is for dear friends to

meet after long separation, how do they use to give demonstrations

of their love and delight in each other, by embraces, kisses, tears,

&c. Or frame but to yourselves a notion of perfect health, when a

sprightly vivacity runs through every part, and the spirits do, as

it were, dance before us, when we go about any business as

especially to such a business as the business of that day will be,

to receive a crown, and a kingdom. Do but imagine then what a sun

shine morning this will be, and how the gains and agonies, cold

sweats, and bitter groans at parting will be recompensed by the joy

of such a meeting?

And thus I have shewed you the certainty of Christ's

resurrection, the nature and properties of it, the threefold

influence it has on the saints resurrection, and the conformity of

ours unto his in these five respects. His body rose substantially

the same, so shall ours; his body was raised by the Spirit, so shall

ours. Not by the Godhead of Christ as his was, but by the Spirit,

who is the bond of our union with Christ. He was raised as the first

begotten from the dead, so the dead in Christ shall rise first. His

body was improved by the resurrection, so shall ours. From the

consideration of all which,

Inference 1. We infer, that if Christ was thus raised from the

dead, then death is fairly overcome, and swallowed up in victory:

were it not so, it had never let Christ escape out of the grave. The

prey of the terrible had never been thus rescued out of its paws.

Death is a dreadful enemy, it defies all the sons and daughters of

Adam. None durst cope with this king of terrors but Christ, and he,

by dying, went into the very den of this dragon, fought with it, and

foiled it in the grave, its own territories and dominions, and came

off a conqueror. For, as the apostle speaks, Acts 2: 24. "It was

impossible it should hold or detain him." Never did death meet with

its over match before it met with Christ, and he conquering it for

us, and in our names, rising as our representative, now every single

saint triumphs over it as a vanquished enemy, 1 Cor. 15: 55. "O

death, where is thy sting? O grave, where is thy victory? Thanks be

to God, who has given us the victory through our Lord Jesus Christ."

Thus, like Joshua, they set the foot of faith upon the neck of that

king, and, with an holy scorn, deride its power. "O death, where is

thy sting?" If it be objected that it is said, 1 Cor. 15: 26. "The

last enemy that is to be destroyed is death." And if so, then it

should seem the victory is not yet achieved, and so we do but boast

before the victory; it is at hand to reply that the victory over

death, obtained by Christ's resurrection, is twofold, either

personal and incomplete, or general and complete. He actually

overcame it at his resurrection, in his own person, perfectly and

virtually for us, as our head; but at the general resurrection of

the saints (which his resurrection, as the first-fruits, assures

them of) then it will be utterly vanquished and destroyed. Till

then, it will exercise some little power over the bodies of the

saints, in which respect it is called the last enemy. For sin, the

chief enemy that let it in, that was conquered utterly and

eradicated when they died; but death holds their bodies in the grave

till the coming of Christ, and then it is utterly to be vanquished.

For after that they can die no more, 1 Cor. 15: 54. "And then shall

be brought to pass that saying that is written, Death is swallowed

up in victory." Then, and not till shell, will that conquest be

fully completed in our persons, though it be already so in Christ's;

now incompletely in ours, and then completely and fully for ever.

For the same word which signifies victory does also signify

perpetuity, and in this place a final or perpetual conquest. And,

indeed, now it smites only with its dart, not with its sting, and

that but the believer's body only, and the body but for a time

remains under it neither. So that there is no reason why a believer

should stand in a slavish fear of it.

Inf. 2. Has Christ, and has his resurrection such a potent and

comfortable influence into the resurrection of the saints? Then it

is the duty, and will be the wisdom of the people of God, so to

govern, dispose, and employ their bodies, as become men and women,

that understand what glory is prepared form them at the resurrection

of the just. Particularly,

First, Be not fondly tender of them, but employ and use them

for God here. How many good duties are lost and spoiled by sinful

indulgence to our bodies? Alas! we are generally more solicitous to

live long, than to live usefully. How many saints have active,

vigorous bodies, yet God has little service from them. If your

bodies were animated by some other souls that love God more than van

do, and burn with holy zeal to his service, more work would be done

for God by your bodies in a day, than is now done in a month. To

have an able, healthy body, and not use it for God, for fear of

hurting it, is as if one should give you a strong and stately horse,

upon condition you must not work or ride him. Wherein is the mercy

of having a body, except it be employed for God? Will not its reward

at the resurrection be sufficient for all the pains you nor put it

to in his service?

Secondly, See that you preserve the due honour of your bodies.

"Possess them in sanctification and honour," 1 Thess. 4: 4. O, let

not these eyes be now defiled with sin, by which you shall see God.

Those ears be inlets to vanity, which shall hear the Hallelujahs of

the blessed. God hath designed honour for your bodies, O, make them

not either the instruments or objects of sin. There are sins against

the body, 1 Cor. 6: 18. Preserve your bodies from those defilements,

for they are the temple of God; "If any man defile the temple of

God, him shall God destroy," 1 Cor. 3: 17.

Thirdly, Let not the contentment and accommodation of your

bodies draw your soul into snares, and bring them under the power of

temptations to sin. This is a very common case. O how many thousands

of precious souls perish eternally for the satisfaction of a vile

body for a moment? Their souls must, because their bodies cannot

suffer. It is recorded to the immortal honour of these worthies, in

Heb. 11: 35. "That they accepted not deliverance, that they might

obtain a better resurrection." They might have had a temporal

resurrection from death to life, from reproach to honour, from

poverty to riches, from pains to pleasure; but upon such terms they

judged it not worth acceptance. They would not expose their souls to

secure their bodies. They had the same natural affections that other

men have. They were made of as tender flesh as we are, but such was

the care they had of their souls, and the hope of a better

resurrection, that they listened not to the complaints and whinings

of their bodies. O, that we were all in the same resolutions with

them.

Fourthly, With-hold not, upon the pretence of the wants your

own bodies may be in, that which God and conscience bid you to

communicate for the refreshment of the saints, whose present

necessities require your assistance. O, be not too indulgent to your

own flesh, and cruel to others. Certainly, the consideration of that

reward which shall be given you at the resurrection, for every act

of Christian charity, is the greatest spur and incentive in the

world to it. And to that end it is urged as a motive to charity,

Luke 14: 13, 14. "When thou makes a feast, call the poor, the

maimed, the lame, the blind, and thou shalt be blessed; for they

cannot recompense thee: for thou shalt be recompensed at the

resurrection of the justly". It was the opinion of an eminent

moderns divines, that no man living, fully understands and believes

that scripture, Mat. 25: 40. "In as much as you have done it to one

of the least of these my brethren, you have done it unto me." How

few saints would be exposed to daily wants and necessities, if that

scripture were but fully understood and believed!

Inf. 3. Is Christ risen from the dead, and that as a public

person and representative of believers? How are we all concerned

then to secure to ourselves an interest in Christ, and consequently

in this blessed resurrection? What consolation would be left in this

world, if the hope of the resurrection were taken away? It is this

blessed hope that must support you under all the troubles of life,

and in the agonies of death. The securing of a blessed resurrection

to yourselves, is therefore the most deep concernment you have in

this world. And it may be secured to yourselves, if, upon serious

heart-examination, you can discover the following evidences.

Evidence 1. First, If you are regenerated creatures, brought

forth in a new nature to God, for we are "begotten again to a lively

hope, by the resurrection of Jesus Christ from the dead." Christ's

resurrection is the ground work of our hope. And the new birth is

our title or evidence of our interest in it. So that until our souls

are partakers of the spiritual resurrection from the death of sin,

we can have no assurance our bodies shall be partakers of that

blessed resurrection to life.

"Blessed and holy (saith the Spirit), is he that has part in

the first resurrection, on such the second death has no power," Rev.

20: 6. Never let unregenerate souls expect a comfortable meeting

with their bodies again. Rise they shall by God's terrible citation,

at the sound of the last trump, but not to the same end that the

saints arise, nor by the same principle. They to whom the spirit is

now a principle of sanctification, to them he will be the principle

of a joyful resurrection. See then that you get gracious souls now,

or never expect glorious bodies then.

Evidence. "If you be dead with Christ, you shall live again by

the life of Christ. If we have been planted together in the likeness

of his death, we shall be also in the likeness of his resurrection,"

Rom. 6: 5. "sumfutoi", planted together. Some refer it to believers

themselves; Jews and Gentiles are planted together in Christ. So

Erasmus, "Believers grow together like branches upon the same root,"

which should powerfully enforce the great gospel duty of unity among

themselves. But I would rather understand it, with reference to

Christ and believers, with whom believers are in other scriptures

said to suffer together, and be glorified together; to die together,

and live together; to be crucified together, and buried together;

all noting the communion they have with Christ, both in his death,

and in his life. Now, if the power of Christ's death, i.e. the

mortifying influence of it, have been upon our hearts, killing their

lusts, deadening their affections, and flattening their appetites to

the creature, then the power of his life, or resurrection, shall

come (like the animating dew) upon our dead withered bodies, to

revive and raise them up to live with him in glory.

Evidence 3. If your hearts and affections be now with Christ in

heaven, your bodies in due time shall be there also, and conformed

to his glorious body. So you find it, Phil. 3: 20, 21. "For our

conversation is in heaven, from whence we look for the Saviour, the

Lord Jesus Christ, who shall change our vile body, that it may be

fashioned like unto his own glorious body." "The body is here called

vile, or the body of our vileness." Not as God made it, but as sin

has marred it. Not absolutely, and in itself, but relatively, and in

comparison of what it will be in its second edition, at the

resurrection. Then those scattered bones and dispersed dust, like

pieces of old broken battered silver, will be new cast, and wrought

in the best and newest fashion, even like to Christ's glorious body.

Whereof we have this evidence, that our conversation is already

heavenly. The temper, frame, and disposition of our souls is already

so; therefore the frame and temper of our bodies in due time shall

be so.

Evidence 4. If you strive now by any means to attain the

resurrection of the dead, no doubt but you shall then attain what

you now strive for. This was Paul's great ambition, "that by any

means he might attain the resurrection of the dead," Phil. 3: 11. He

means not simply a resurrection from the dead, for that all men

shall attain, whether they strive for it or no. But by a metonymy of

the subject for the adjunct, he intends that complete holiness and

perfection, which shall attend the state of the resurrection, so it

is expounded, ver. 12. So then, if God have raised in your hearts a

vehement desire, and assiduous endeavour after a perfect freedom

from sin, and full conformity to God, in the beauties of holiness;

that very love of holiness, your present partings, and tendencies

after perfection, speak you to be the persons designed for it.

Evidence 5. If you are such as do good in your generation. If

you be fruitful and useful men and women in the world, you shall

have part in this blessed resurrection, John 5: 28, 29. "All that

are in the graves shall hear his voice and shall come forth; they

that have done good unto the resurrection of life." Now it is not

every act materially good, that entitles a man to this privilege;

but the same requisites that the schoolmen assign to make a good

prayer, are also necessary to every good work. The person, matter,

manner, and end, must be good. Nor is it any single good act, but a

series and course of holy actions, that is here meant. What a spur

should this be to us ail, as (indeed the apostle makes it, closing

up the doctrine of the resurrection, with this solemn exhortation, 1

Cor. 15: 58. with which I also close mine) "Therefore, my beloved

brethren, be ye steadfast, unmoveable, always abounding in the work

of the Lord, for as much as ye know that your labour is not in vain

in the Lord."

Thanks be to God for his unspeakable gift.

Sermon 40. The Ascension of Christ illustrated, and variously

improved, being the Second Step of his Exaltation.

John 20:17.

Jesus saith unto her, Touch me not; for I am not yet ascended to my

Father: but go to my brethren, and say unto them, I ascend unto my

Father, and your Father; and to my God, and your God.

In all the former sermons, we have been following Christ

through his humiliation, from the time that he left the blessed

bosom of the Father: and now having finished the whole course of his

obedience on earth, and risen again from the dead; we must, in this

discourse, follow him back again into heaven, and lodge him in that

bosom of ineffable delight and love, which for our sakes, he so

freely left. For it was not his end in rising from the dead, to live

such a low animal life as this is, but to live a most glorious life,

as an enthroned King in heaven: upon which state he was now ready to

enter, as he tells Mary in the text, and bids her tell it to the

disciples, "Go, tell my brethren, that I ascend to my Father," &c.

In the former verses you find Mary waiting at Christ's

sepulchre, in a very pensive frame: exceedingly troubled, because

she knew not what was become of Christ, ver. 15. In the next verse,

Christ calls her by her name, Mary; she knowing the voice, turned

herself, and answered, Rabboni. And as a soul transported with joy,

rushes into his arms, as desirous to clasp and embrace him. But

Jesus said, "Touch me not," &c.

In which words we have Christ's inhibition, "Touch me not:"

Strange that Christ, who rendered himself so kind and tender to all,

that not only admitted, but commanded Thomas to put his finger into

his wounds, should forbid Mary to touch him, but this was not for

want of love to Mary; for he gives another reason for it presently,

"I am not yet ascended;" i.e. say some, the time for embracing will

be when we are in heaven. Then and there shall be the place and

time, we shall embrace one another for evermore. So Augustin. Or,

thou dotest too much upon my present state, as if I had now attained

the very "akme", culminating point of my exaltation. When as yet I

am not ascended, so Cameron and Calvin expound it. Or lastly, Christ

would signify hereby that it was not his will and pleasure in so

great a juncture of things as this, to spend time now in expressing

(this way) her affections to him; but rather to show it by hastening

about his service. Which is

The second thing observable, viz. his injunction upon Mary, to

carry the tidings of his resurrection to the disciples. In which

injunction we have,

First, The persons to whom this message was sent, my brethren,

so he calls the disciples. A sweet compellation, and full of love.

Much like that of Joseph to his brethren, Gen. 45: 4. save only that

there is much more tenderness in this than that; for he twits them

in the same breath with what they had done against him: "I am Joseph

your brother, whom ye sold;" but in this it is, "Go, tell my

brethren," without the least mention of their cowardice or

unkindness. And,

Secondly, The message itself; "Tell my brethren, I ascend to my

Father, and your Father; to my God, and your God," "anabaino", I

ascend. It is put in the present tense, as if he had been ascending;

though he did not ascend in some weeks after this; but he so

expresses it, to show what was the next part of his work, which he

was to act in heaven for them; and how much his heart was set upon

it, and longed to be about it, "I ascend to my Father, and your

Father; to my God, and your God." Not our Father, or God in common;

but mine and yours in a different manner. Yours by right of

donation, mine in a different manner. Yours by right of dominion,

mine (in reference to my human nature) not only by right of

creation, though so too; but also by special covenant and

confederation. By predestination of my manhood, to the grace of

personal union, by designation of me, to the glorious office of

Mediator. My Father, as I am God, by eternal generation. As man, by

collation of the grace of union. And your Father by spiritual

adoption and regeneration. Thus he is my God, and your God; my

Father, and your Father. This is the substance of that comfortable

message, sent by Mary to the pensive disciples. Hence the

observation is,

Doct. That our Lord Jesus Christ, did not only rise from the

dead, but also ascended into heaven; there to dispatch all that

remained to be done for the completing the salvation of his

people.

So much the apostle plainly witnesseth, Eph. 4: 10. "He that

descended, is the same also that ascended up far above all heavens,"

i.e. all the aspectable heavens. A full and faithful account whereof

the several evangelists have given us, Mark 16: 19. Luke 24: 51.

This is sometimes called his going away, as John 16: 7. Sometimes

his being exalted, Acts 2: 33. Sometimes his being made higher than

the heavens, Heb. 7: 26. And sometimes his entering within the vail,

Heb. 6: 19, 20. All which are but so many synonymous phrases,

expressing his ascension, in a very pleasant variety.

Now for the opening this act of Christ, we will bind up the

whole in the satisfaction of these six questions. 1. Who ascended?

2. Whence did he ascend? 3. Whither? 4. When? 5. How? 6. and lastly,

Why did he ascend? And these will take in what is needful for you to

be acquainted with in this point.

First, Who ascended? This the apostle answers, Eph. 4: 10. "the

same that descended," viz. Christ. And himself tells us in the text,

"I ascend." "And though the ascension were of Christ's whole person,

yet it was but a figurative and improper expression, with respect to

his divine nature, but it agrees most properly to the humanity of

Christ, which really changed places and conditions by it." And hence

it is that it is said, John 16: 28. "I came forth from the Father,

and am come into the world;" again, I leave the world, and go to my

Father." He goes away, and we see him no more. As God, he is

spiritually with us still, even to the end of the world. But as man,

"the heavens must contain him till the restitution of all things,"

Acts 3: 21.

Secondly, Whence Christ ascended?

I answer, more generally, he is said to ascend from this world,

to leave the world. That is the terminus a quo, John 16: 28. but

more particularly, it was from Mount Olivet, near unto Jerusalem.

The very place where he began his last sorrowful tragedy. There,

where his heart began to be sadded, there is it now made glad. O,

what a difference was there betwixt the frame Christ was in, in that

mount before his passion, and this he is now in, at his ascension!

But,

Thirdly, Whither did he ascend?

It is manifest it was into the third heavens: the throne of

God, and place of the blessed; where all the saints shall be with

him for ever. It is said to be far above a11 heavens; i.e. the

heavens which we see, for they are but the pavement of that stately

palace of the great King. He is gone (saith the apostle) within the

vail, i.e. into the most holy place. And into his Father's house,

John 14: 2. And he is also said to go to the "place where he was

before," John 6: 62. back again to that sweet and glorious bosom of

delight and love, from whence at his incarnation he came.

Fourthly, When did Christ ascend? Was it presently as soon as

he arose from the dead?

No, not so, for "after his resurrection (saith Luke) he was

seen of them forty days, speaking of the things pertaining to the

kingdom of God." And truly the care and love of Christ to his people

was very manifest in this his stay with them. He had ineffable glory

prepared for him in heaven, and awaiting his coming, but he will not

go to possess it, till he had settled all things for the good of his

church here. For in this time he confirmed the truth of his

resurrection, gave charge to the apostles concerning the discipline

and order of his house or kingdom: which was but needful, since he

intended that their Acts should be rules to future churches. So long

it was necessary he should stay. And when he had set all things in

order, he would stay no longer, "lest he should seem to affect a

terrene life." And besides, he had work of great concernment to do

for us in the other world. He desired to be no longer here, than he

had work to do for God and souls. A good pattern for the saints.

Fifthly, How did Christ ascend into heaven?

Here it is worthy our observation, that Christ ascended as a

public person or forerunner, in our names, and upon our accounts. So

it is said expressly, Heb 6: 20 speaking of the most holy place

within the vail; whither (saith he) the forerunner is for us

entered. His entering into heaven as our forerunner implies both his

public capacity and precedence.

First, His public capacity, as one that went upon our business

to God. So he himself speaks, John 14: 2. "I go before to prepare a

place for you". To take possession of heaven in your names. The

forerunner has respect to others that were to come to heaven after

him, in their several generations; for whom he has taken up

mansions, which are kept for them against their coming.

Secondly, It notes precedence, he is our forerunner, but he

himself had no forerunner. Never any entered into heaven before him,

but such as entered in his name, and through the virtue of his name.

He was the first that ever entered into heaven directly,

immediately, in his own name, and upon his own account. But all the

fathers who died before him entered in his name. To the holiest of

them all, God would have said as Elisha to Jehoram, 2 Kings 3: 14

Were it not that I had respect to the person of my Son, in whose

name and right you come, I would not look upon you . You must go

back again, heaven were no place for you. No, not for you, Abraham,

nor for you, Moses

Secondly, He ascended triumphantly into heaven. To this good

expositors refer that which in the type is spoken of David, when he

lodged the ark in its own place, with musical instruments and

shootings; but to Christ, in the antitype, when he was received up

triumphantly into glory, Psal. 47: 5 "God is gone up with a shout,

the Lord with the sound of a trumpet; sing praises to God, sing

praises; sing praises unto our King, sing praises."

A cloud is prepared, as a royal chariot, to carry up the King

of glory to his princely pavilion. "A cloud received him out of

their sight," Luke 24: 51. And then a royal guard of mighty angels

surrounded the chariot, if not for support, yet for greater state

and solemnity of their Lord's ascension. And oh what jubilations of

the blessed angels were heard in heaven! How was the whole city of

God moved at his coming! For look as when "he brought his first

begotten into the world, he said, let all the angels of God worship

him," Heb. 1: 6. So at his return thither again, when he had

finished redemption-work, there were no less demonstrations given by

those blessed creatures of their delight and joy in it. The very

heavens echoed and resounded on that account. Yea, the triumph is

not ended at this day, nor ever shall.

It is said, Dan. 7: 13, 14. "I saw, (saith the prophet) in the

night visions, and behold one like the Son of man came with the

clouds of heaven, and came to the Ancient of days, and they brought

him near to him. And there was given him dominion, and glory, and a

kingdom; that all people, nations and languages should serve him."

This vision of Daniel's was accomplished in Christ's ascension, when

they, i.e. the angels, brought him to the Ancient of days, i.e. to

God the Father, who, to express his welcome to Christ, gave him

glory and a kingdom. And so it is, and ought to be expounded. The

Father received him with open arms, rejoicing exceedingly to see him

again in heaven; therefore God is said to "receive him up into

glory," 1 Tim. 3: 16. For that which, with respect to Christ, is

called ascension, is, with respect to the Father, called assumption.

He went up, and the Father received him. Yea, received so as none

ever was received before him, or shall be received after him.

Thirdly, Christ ascended munificently, shedding forth,

abundantly, inestimable gifts upon his church at his ascension. As

in the Roman triumphs they did spargere missilia, bestow their

largesses upon the people: so did our Lord when he ascended;

"wherefore he saith, when he ascended up on high, he led captivity

captive; and gave gifts unto men." The place to which the apostle

refers, is Psal. 68: 17, 18. where you have both the triumph and

munificence with which Christ went up excellently set forth

together.

"The chariots of God, (saith the Psalmist) are twenty thousand,

even thousands of angels; the Lord is among them, as in Sinai, in

the holy place. Thou hast ascended on high, thou hast led captivity

captive, thou hast received gifts for men; yea, for the rebellious

also, that God might dwell among them." Which words, in their

literal sense, are a celebration of that famous victory and triumph

of David over the enemies of God, recorded 2 Sam. 8. These conquered

enemies bring him several sorts of presents, all which he dedicated

to the Lord. The spiritual sense is, that just so our Lord Jesus

Christ, when he had overcome by his death on the cross, and now

triumphed in his ascension, he takes the parts and gifts of his

enemies, and gives them, by their conversion to the church, for its

use and service: thus he received gifts, even for the rebellious,

i.e. sanctifies the natural gifts and faculties of such as hated his

people before, dedicating them to the Lord, in his people's service.

Thus, (as one observes) Tertullian, Origin, Austin, and Jerome, came

into Canaan, laden with Egyptian gold. Meaning they came into the

church richly laden with natural learning and abilities. Austin was

a Manichee, Cyprian a magician, learned Bradwardine a scornful,

proud naturalist, who once said, when he read Paul's epistles,

Dedignar esse parvulus; he scorned such childish things, but

afterwards became a very useful man in the church of God. And even

Paul himself was as fierce an enemy to the church as breathed on

earth, till Christ gave him into his bosom by conversion, and then

no mere man ever did the Lord and his people greater service than

he. Men of all sorts, greater and smaller lights, have been given to

the church. Officers of all sorts were given it by Christ.

Extraordinary and temporary, as prophets, apostles, evangelists;

ordinary and standing, as pastors, and teachers, which remain to

this day, Eph. 4: 8, 9. And those stars are fixed in the church

heaven by a most firm establishment, 1 Cor. 12: 28. Thousands now in

heaven, and thousands on earth also, are blessing Christ at this day

for these his ascension-gifts.

Fourthly, Our Lord Jesus Christ ascended most comfortably, for

whilst he was blessing his people, he was parted from them, Luke 24:

50, 51. Therein making good to them what is said by him, John 13: 1.

"Having loved his own, he loved them to the end." There was a great

deal of love manifested by Christ in this very last act of his in

this world. The last sight they had of him in this world was a most

sweet and encouraging one. They heard nothing from his lips but

love, they saw nothing in his face but love, till he mounted his

triumphant chariot, and was taken out of their sight

Surely these blessings at parting were sweet and rich ones. For

the matter of them, they were the mercies which his blood had so

lately purchased for them. And for their extent, they were not only

intended for them who had the happiness to be upon the place with

him from whence he ascended; but they reach us as well as them; and

will reach the last saint that shall be upon the earth till he come

again. For they were but representatives of the future churches,

Matt. 28: 20. And in blessing them, he blessed us also. And by this

we may be satisfied that Christ carried an heart full of love to his

people away with him to heaven; since his love so abounded in the

last act that ever he did in this world: and left such a

demonstration of his tenderness with them at parting.

Fifthly, He ascended, as well as rose again by his own power.

He was not merely passive in his ascension, but it was his own act.

He went to heaven. Therefore it is said, Acts 1: 10. He went up,

viz. by his own divine power. And this plainly evinceth him to be

God, for no mere creature ever mounted itself from earth, far above

all heavens, as Christ did.

Sixthly, and lastly, why did Christ ascend?

I answer: His ascension was necessary upon many and great

accounts. For,

First, If Christ had not ascended, he could not have

interceded, as now he does in heaven for us. And do but take away

Christ's intercession, and you starve the hope of the saints. For

what have we to succour ourselves with, under the daily surprises of

sin, but this, "That if any man sin, we have an advocate [with the

Father]" mark that, with the Father; a friend upon the place: one

that abides there, on purpose to transact all our affairs, and as a

surety for the peace betwixt God and us.

Secondly, If Christ had not ascended, you could not have

entered into heaven when you die. For he went to "prepare a place

for you," John 14: 2. He was, as I said before, the first that

entered into heaven directly, and in his own name; and had he not

done so, we would not have entered when we die, in his name. The

Fore-runner made way for all that are coming on, in their several

generations, after him. Nor could your bodies have ascended after

their resurrection, but in the virtue of Christ's ascension. For he

ascended, as was said before, in the capacity of our head and

representative; to his Father and our Father: For us, and himself

too.

Thirdly, If Christ had not ascended, he could not have been

inaugurated, and installed in the glory he now enjoys in heaven.

This world is not the place where perfect felicity and glory dwell.

And then, how had the promise of the Father been made good to him?

Or our glory, (which consists in being with, and conformed to him),

where had it been? "Ought not Christ to suffer, and to enter into

his glory?" Luke 24: 25.

Fourthly, If Christ had not ascended, how could we have been

satisfied, that his payment on the cross made full satisfaction to

God, and that now God has no more bills to bring in against us? How

is it that the Spirit convinceth the world of righteousness, John

16: 9, 10. but from Christ's going to the Father, and returning

hither no more? which gives evidence of God's full content and

satisfaction, both with his person and work.

Fifthly, How should we have enjoyed the great blessings of the

Spirit and ordinances, if Christ had not ascended? And surely, we

could not have been without either. If Christ had not gone away,

"the Comforter had not come," John 16: 7. he begins where Christ had

finished. For he takes of his, and shows it to us, John 16: 14. And

therefore it is said, John 17: 39. "The Holy Ghost was not given,

because Jesus was not yet glorified." He was then given as a

sanctifying spirit, but not given in that measure, as afterwards he

was, to furnish and qualify men with gifts for service. And indeed,

by Christ's ascension, both his sanctifying, and his ministering

gifts were shed forth, more commonly and more abundantly upon men.

These fell from him when he ascended, as Elijah's mantle did from

him, so that whatsoever good of conversion, edification, support, or

comfort you receive from spiritual ordinances, he has shed forth

that, which you now see and feel. It is the fruit of Christ's

ascension.

Sixthly, and lastly, If Christ had not ascended, how had all

the types and prophecies, that prefigured and foretold it, been

fulfilled? "And the scriptures cannot be broken," John 10: 35. So

that, upon all these accounts, it was expedient that he should go

away. It was for his glory, and for our advantage. Though we lost

the comfort of his bodily presence by it, yet if "we loved him, we

would rejoice he went to the Father," John 14: 28. We ought to have

rejoiced in his advancement, though it had been to our loss; but

when it is so much for our benefit, as well as his glory, it is a

matter of joy on both sides, that he is ascended to his Father, and

our Father: to his God, and to our God. From the several blessings

flowing to us out of Christ's ascension, it was that he charged his

people not to be troubled at his leaving of them, John 14. And hence

learn,

Inference 1. Did Christ ascend into heaven? Is our Jesus, our

treasure indeed there? Where then should the hearts of believers be,

but in heaven, where their ord, their life is? Surely saints, it is

not good that your love, and your Lord should be in two several

countries, said one that is now with him. Up, and hasten after your

lover, that he and you may be together. Christians, you ascended

with him, virtually, when he ascended; you shall ascend to him,

personally, hereafter; Oh that you would ascend to him, spiritually,

in acts of faith, love, and desires daily. Sursum corda, up with

your hearts, was the form used by the ancient church at the

sacrament. How good were it, if we could say with the apostle, Phil.

3: 20. "Our conversation is in heaven, from whence we look for the

Saviour." An heart ascendant, is the beet evidence of your interest

in Christ's ascension.

Inf. 2. Did Christ go to heaven as a forerunner? What haste

should we make to follow him? He ran to heaven: he ran thither

before us. Did he run to glory, and shall we linger? did he flee as

an eagle towards heaven, and we creep like snails? Come Christians,

"Lay aside every weight, and the sin that so easily besets you, and

run with patience the race set before you, looking unto Jesus, Heb.

12: 1, 2. The Captain of our salvation is entered within the gates

of the new Jerusalem, and calls to us out of heaven to hasten to

him; proposing the greatest encouragements to them that are

following after him, saying, "He that overcomes shall sit with me in

my throne, as I also overcame, and am set down with my Father in his

throne," Rev. 3: 22. How tedious should it seem to us, to live so

long at a distance from our Lord Jesus!

Inf. 3. Did Christ ascend so triumphantly, leading captivity

captive? How little reason then have believers to fear their

conquered enemies? Sin, Satan, and every enemy, were in that day led

away in triumph, dragged at Christ's chariot wheels, brought after

him as it were in chains. It is a lovely sight to see the necks of

those tyrants under the foot of our Joshua. He made at that day, "an

open show of them," Col. 2: 15. Their strength is broken for ever.

In this he shewed himself more than a conqueror; for he conquered

and triumphed too. Satan was then trod under his feet, and he has

promised to tread him under our feet also, and that shortly, Rom.

16: 20. some power our enemies yet retain, the serpent may bruise

our heel, but Christ has crushed his head.

Inf. 4. Did Christ ascend so munificently, shedding forth so

many mercies upon his people? mercies of inestimable value reserved

on purpose to adorn that day? O then see that you abuse not those

precious ascension-gifts of Christ, but value and improve them as

the choicest mercies. Now, the ascension gifts, as I told you, are

either the ordinances and officers of the church, (for he then gave

them pastors and teachers,) or the Spirit that furnished the church

with all its gifts. Beware you abuse not either of these.

First, Abuse not the ordinances and officers of Christ. This is

a sin that no nation is plunged deeper into the guilt of, than this

nation, and no age more than this. Surely God has written to us the

great things of his law, and we have accounted them small things. We

have been loose, wanton, sceptical professors for the most part,

that have had nice and coy stomachs, that could not relish plain,

wholesome truths, except so and so modified to our humours. For this

the Lord has a controversy with the nation, and by a sore judgement,

he has begun to rebuke this sin already. And I doubt not, before he

make an end, plain truths will down with us, and we shall bless God

for them.

Secondly, But in the next place, see that you abuse not the

Spirit, whom God sent from heaven at his ascension, to supply his

bodily absence among us, and is the great pledge of his care for,

and tender love to his people. Now take heed that you do not vex him

by your disobedience; nor grieve him by your unkindnesses; nor

quench him by your sinful neglects of duty, or abuse of light. O

deal kindly with the Spirit, and obey his voice: comply with his

designs, and yield up yourselves to his guidance and conduct.

Methinks, to be intreated by the love of the Spirit, Rom. 15: 30.

should be as great an argument as to be intreated for Christ's sake.

Now, to persuade all the saints to be tender of grieving the Spirit

by sin, let me urge a few considerations proper to the point under

hand.

Consid. 1. First, He was the first and principal mercy that

Christ received for you at his first entrance into heaven. It was

the first thing he asked of God when he came to heaven. So he

speaks, John 14: 16, 17. "I will pray the Father, and he shall give

you another Comforter, that he may abide with you." No sooner had he

set foot upon the place, but the first thing, the great thing that

was upon his heart to ask the Father for us was, that the Spirit

might forthwith be dispatched, and rent down to his people. So that

the Spirit is the first-born of mercies; and deserves the first

place in our hearts and esteem.

Consid. Secondly, The spirit comes not in his own name to us,

(though, if so, he deserves a dear welcome for his own sake, and for

the benefits we receive by him, which are inestimable,) but he comes

to us in the name, and in the love, both of the Father, and the Son.

As one authorised and delegated by them; bringing his credentials

under both their hands and seals, John 15: 26. "But when the

Comforter is come, whom I will send to you from the Father:" Mark, I

will send him from the Father; and in John 14: 26. the Father is

said to "send him in Christ's name." So that he is the messenger

that comes from both these great and holy persons. And if you have

any love for the God that made you, any kindness for the Christ that

died for you, show it by your obedience to the Spirit that comes

from them both and in both their names to us, and who will be both

offended and grieved, if you grieve him. O therefore give him an

entertainment worthy of one that comes to you in the name of the

Lord. In the Father's name, and in the Son's name.

Consider. 3 Thirdly, But that is not the only consideration

that should cause you to beware of grieving the Spirit, because he

is sent in the name of such great and dear persons to you, but he

deserves better entertainment than any of the saints give him, for

his own sake, and upon his own account, and that upon a double

score, viz. of his nature and office.

First, On the account of his nature; for he is God co-equal

with the Father and Son in nature and dignity, 2 Sam. 23: 23. "The

Spirit of the Lord spake by me, and his word was in my tongue; the

God of Israel said; the Rock of Israel spake to me." So that you see

he is God. The Rock of Israel. God omnipotent, for he created all

things, (Gen. 1: 2; God omnipresent, filling all things, Psal. 139:

7. God omniscient, who knows your hearts, Rom. 9: 1. Beware of him

therefore, and grieve him not, for in so doing you grieve God.

Secondly, Upon the account of his office, and the benefits we

receive by him. We are obliged, even on the score of gratitude and

ingenuity, to obey him; for he is sent in the quality of an advocate

to help us to pray; to indite our requests for us; to teach us what

and how to ask of God, Rom. 8: 26. He comes to us as a Comforter,

John 14: 16. And none like him. His work is to take of Christ's and

shew it to us, i.e. to take of his death, resurrection, ascension,

yea, of his very present intercession in heaven, and show it to us.

He can be with us in a moment, he can, (as one well observes,) tell

you what were the very last thoughts Christ was thinking in heaven

about you. It was he that formed the body of Christ in the womb, and

so prepared him to be a sacrifice for us. He filled that humanity

with his unexampled fulness. So fitting and anointing him for the

discharge of his office.

It is he that puts efficacy into the ordinances, and without

him they would be a dead letter. It was he that blessed them to your

conviction and conversion. For if angels had been the preachers, no

conversion had followed without the Spirit. It is he that is the

vinculum unionis, bond of union betwixt Christ and your souls,

without which you could never have had interest in Christ, or

communion with Christ. It was he that so often has helped your

infirmities, when you knew not what to say; comforted your hearts

when they were overwhelmed within you, and you know not what to do;

preserved you many thousand times from sin and ruin, when you have

been upon the slippery brink of it in temptations. It is he (in his

sanctifying-word) that is the best evidence your souls have for

heaven. It where endless to enumerate the mercies you have by him.

And now, reader, dost thou not blush to think how unworthy thou hast

treated such a friend? For which of all these his offices or

benefits dost thou grieve and quench him? O grieve not the Holy

Spirit whom Christ sent as soon as ever he went to heaven, in his

Father's name, and in his own name, to perform all these offices for

you.

Inf. 5. Is Christ ascended to the Father as our fore-runner?

Then the door of salvation stands open to all believers, and by

virtue of Christ's ascension, they also will ascend after him, far

above all visible heavens. O my friends, what place has Christ

prepared and taken up for you! what a splendid habitation has he

provided for you! "God is not ashamed to be called your God; for he

has prepared for you a city," Heb. 11: 16. In that city Christ has

provided mansions, and resting-places for your everlasting abode,

John 14: 2. and keeps them for you till your coming. O how august

and glorious a dwelling is that, where sun, and moon, and stars,

shall shine as much below your feet, as they are now above your

heads? Yea, such is the love Christ has to the believer, that, as

one saith, if thou only hadst been the chosen of God, Christ would

have built that house for himself and thee. Now it is for himself,

for thee, and for many more, who shall inherit with thee. God send

us a joyful meeting within the vail with our Fore-runner, and

sweeten our passage into it, with many a foresight and foretaste

thereof. And, in the meantime, let the love of a Saviour inflame our

hearts, so that whenever we cast a look towards that place, where

our Fore-runner is for us entered, our souls may say, with melting

affections, Thanks be to God for Jesus Christ; and again, Blessed be

God for his unspeakable gift.

Sermon 41. The Session of Christ at God's right-hand explained and

applied, being the third Step of his glorious Exaltation.

Heb 1:3.

When he had by himself purged our sins, sat down on the right hand

of the Majesty on high;

Christ being returned again to his Father, having finished his

whole work on earth, is there bid by the Father to sit down in the

seat of honour and rest. A seat prepared for him at Gods right hand,

that makes it honourable; and all his enemies as a footstool under

his feet that makes it easy. How much is the state and condition of

Jesus Christ changed in a few days! Here he groaned, wept, laboured,

suffered, sweat, yea, sweat blood, and found no rest in this world,

but when he comes to heaven, there he enters into rest. Sits down

for ever in the highest and easiest throne, prepared by the Father

for him when he had done his work. "When he had by himself purged

our sins, he sat down," &c.

The scope of this epistle is to demonstrate Christ to be the

fulness of all legal types and ceremonies, and that whatever light

glimmered to the world through them, yet it was but as the light of

the day-star, to the light of the sun.

In this chapter, Christ the subject of the epistle, is

described; and particularly in this third verse, he is described

three ways.

First, By his essential and primeval glory and dignity, he is

"ap-augasma", the brightness at his Father's glory, the very

splendor of glory, the very refulgency of that son of glory. "The

primary reason of that appellation is with respect to his eternal

and ineffable generation, light of light, as the Nicene creed

expresses it. As a beam of light proceeding from the sun. And the

secondary reason of it, is with respect to men," for look as the sun

communicates its light and influence to us by its beams, which it

projects; so does God communicate his goodness, and manifest himself

to us, by Christ. "Yea, he is the express image, or character of his

person. Not as the impressed image of the seal upon the wax, but as

the engraving in the seal itself." Thus he is described by his

essential glory.

Seconds, He is described by the work he wrought here on earth,

in his humbled state, and it was a glorious work, and that wrought

out by his own single hand, "When he had by himself purged our

sins." A work that all the angels in heaven could not do, but Christ

did it.

Thirdly, and lastly, He is described by his glory, the which

(as a reward of that work) he now enjoys in heaven. "When he had by

himself purged our sins, he sat down on the right hand of the

Majesty on high," i.e. the Lord clothed him with the greatest power,

and highest honour, that heaven itself could afford; for so much

this phrase of "sitting down on the right hand of the Majesty"

imports, as will appear in the explication of this point, which is

the result of this clause, viz.

Doct. That when our Lord Jesus Christ has finished his work on

earth, he was placed in the seat of the highest honour, and

authority; at the right-hand of God in heaven.

This truth is transformingly glorious. Stephen had but a

glimpse of Christ at his Father's right hand, and it caused "his

face to shine, as it had been the face of an angel", Acts 7: 56.

This, his high advancement, was foretold and promised before the

work of redemption was taken in hand, Psal. 110: 1. "The Lord said

unto my Lord, sit thou at my right-hand, until I make thine enemies

thy footstool." And this promise was punctually performed to Christ,

after his resurrection and ascension, in his supreme exaltation, far

above all created beings, in heaven and earth, Eph. 1: 20, 21, 22.

We shall here open two things in the doctrinal part, viz. What is

meant by God's right hand; and what is implied in Christ's sitting

there, with his enemies for a footstool.

First, What are we to understand here by God's right hand? It

is obvious enough, that the expression is not proper, but figurative

and borrowed. God has no hand, right or left; but it is a

condescending expression, wherein God stoops to the creature's

understanding, and by it he would have us understand honour, power,

and nearness.

First, The right hand is the hand of honour, the upper hand,

where we place those whom we highly esteem and honour. So Solomon

placed his mother in a seat at his right hand, 1 Kings 2: 19. So, in

token of honour, God sets Christ at his right hand; which, on that

account, in the text, is called the right hand of Majesty. God has

therein expressed more favour, delight, and honour to Jesus Christ,

than ever he did to any creature. "To which of the angels said he at

any time, sit thou on my right hand?" Heb. 1: 13.

Secondly, The right-hand is the hand of power: we call it the

weapon hand, and the working hand. And the setting of Christ there,

imports his exaltation to the highest authority, and most supreme

dominion. Not that God the Father has put himself out of his

authority, and advanced Christ above himself; no, "for in that he

saith he has put all things under him, it is manifest that he is

excepted which did put all things under him," 1 Cor. 15: 27. But to

sit as an enthroned king at God's right hand, imports power, yea,

the most sovereign and supreme power; and so Christ himself calls

the right-hand at which he sits, Matt. 26: 64. "Hereafter ye shall

see the Son of man sitting on the right-hand of power."

Thirdly, And as it signifies honour and power, so nearness in

place, as we use to say, at one's elbow, and so it is applied to

Christ, in Psal. 110: 5. "The Lord at thy right hand, shall strike

through kings in the day of his wrath," i.e. the Lord, who is very

near thee, present with thee, he shall subdue thine enemies. This

then is what we are to understand by God's right-hand, honour,

power, and nearness.

Secondly, In the next place let us see what is implied in

Christ's sitting at God's right-hand, with his enemies for his

footstool. And, if we attentively consider, we shall find that it

implies and imports divers great and weighty things in it. As,

First, It implies the perfecting and completing of Christ's

work, that he came into the world about. After his work was ended,

then he sat down and rested from those labours, Heb. 10: 11, 12.

"Every priest standeth daily ministering, and offering oftentimes

the same sacrifices: which can never take away sins: but this man

when he had once offered one sacrifice for sins, for ever sat down

on the right hand of God." Here he assigns a double difference

betwixt Christ and the Levitical priests; they stand, which is the

posture of servants; he sits, which is the posture of a Lord. They

stand daily, because their sacrifices cannot take away sin; he did

his work fully, by one offering; and after that, sits or rests for

ever in heaven. And this (as the accurate and judicious Dr. Reynolds

observes) was excellently figured to us in the ark, which was a

lively type of Jesus Christ, and particularly in this, it had rings

by which it was carried up and down, till at last it rested in

Solomon's temple, with glorious and triumphal solemnity, Psal. 132:

8, 9. 2 Chron. 5: 13. So Christ, while he was here on earth, being

anointed with the Holy Ghost and wisdom, went about doing good, Acts

10: 38. and having ceased from his works, did at last enter into his

rest, Heb. 5: 10. which is the heavenly temple, Rev. 11: 19.

Secondly, His sitting down at God's right hand, notes the high

content and satisfaction of God the Father in him, and in his work.

"The Lord said to my Lord, sit thou on my right hand;" the words are

brought in as the words of the Father, welcoming Christ to heaven;

and (as it were) congratulating the happy accomplishment of his most

difficult work. And it is as if he had said," O my Son, what shall

be done for thee this day? Thou hast finished a great work, and in

all the parts of it acquitted thyself as an able and faithful

servant to me; what honours shall I now bestow upon thee? The

highest glory in heaven is not too high for thee; come sit at my

right hand." O how well is he pleased with Christ, and what he has

done! He delighted greatly to behold him here in his work on earth,

and by a voice from the excellent glory he told him so, when he

spake from heaven to him, saying, "Thou art my beloved Son, in whom

I am well pleased," 2 Pet. 1: 17. And himself tells us, John 10: 17.

"Therefore does my Father love me, because I lay down my life," &c.

for it was a work that the heart of God had been set upon from

eternity. He took infinite delight in it.

Thirdly, Christ's sitting down at God's right-hand in heaven,

notes the advancement of Christ's human nature to the highest

honour; even to be the object of adoration to angels and men. For it

is properly his human nature that is the subject of all this honour

and advancement; and being advanced to the right hand of Majesty, it

is become an object of worship and adoration. Not simply, as it is

flesh and blood, but as it is personally united to the second

person, and enthroned in the supreme glory of heaven.

O here is the mystery, that flesh and blood should ever be

advanced to the highest throne of majesty, and being there installed

in that glory, we may now direct our worship to him as God Man; and

to this end was his humanity so advanced, that it might be adored

and worshipped by all. "The Father has committed all judgement to

the Son, that all men should honour the Son, even as they honour the

Father." And the Father will accept of no honour divided from his

honour. Therefore it is added in the clause, "He that honoureth not

the Son, honoureth not the Father which has sent him," John 5: 22,

23. Hence the apostles, in the salutations of their epistles, beg

for grace, mercy, and peace, from God the Father, and our Lord Jesus

Christ; and in their valedictions, they desire the grace of our Lord

Jesus Christ to the churches.

Fourthly, It imports the sovereignty and supremacy of Christ

over all. The investiture of Christ, with authority over the empire

of both worlds: for this belongs to him that sits down upon his

throne. When the Father said to him, Sit at my right-hand, he did

therein deliver to him the dispensation and economy of the kingdom.

Put the awful sceptre of government into his hand, and so the

apostle interprets and understands it, 1 Cor. 15: 25. "He must reign

till he have put all his enemies under his feet." And to this

purpose, the same apostle accommodates, (if not expounds) the words

of the Psalmist, "Thou madest him a little lower than the angels,"

i.e. in respect of his humbled state on earth, "thou crownedst him

with glory and honour, and didst set him over the works of thy

hands, thou hast put all things in subjection under his feet," Heb.

2: 7, 8. He is over the spiritual kingdom, the Church, absolute Lord

there, Mat. 28: 18, 19, 20. He is also Lord over the providential

kingdom, the whole world, Psal. 110: 2. And this providential

kingdom, being subordinate to his spiritual kingdom; he orders and

rules this, for the advantage and benefit thereof, Eph. 1: 22.

Fifthly, To sit at God's right-hand with his enemies for a

footstool, implies Christ to be a conqueror over all his enemies. To

have his enemies under his feet, notes perfect conquest and complete

victory. As when Joshua set his foot upon the necks of the kings: So

Tamerlane made proud Bajazet his footstool. They trampled his name,

and his saints under their feet, and Christ will tread them under

his feet. It is true indeed this victory is incomplete and in

consummate; for now "we see not yet all things put under him, (saith

the apostle) but we see Jesus crowned with glory and honour," and

that is enough. Enough to show the power of his enemies is now

broken; and though they make some opposition still, yet it is to no

purpose at all; for he is so infinitely above them, that they must

fall before him; it is not with Christ as it was with Abijah,

against whom Jeroboam prevailed, because he was young and tender

hearted, and could not withstand them. His incapacity and weakness

gave the watchful enemy an advantage over him. I say, it is not so

with Christ, he is at God's right hand. And all the power of God

stands ready bent to strike through his enemies, as it is, Psal.

110: 5.

Sixthly, Christ's sitting in heaven notes to us the great and

wonderful change that is made upon the state and condition of

Christ, since his ascension into heaven. Ah, it is far otherwise

with him now, than it was in the days of his humiliation here on

earth. Quantum mutates ab illo! Oh, what a wonderful change has

heaven made upon him! It were good (as a worthy of ours speaks), to

compare in our thoughts the abasement of Christ, and his exaltation

together; as it were in columns, one over against the other. He was

born in a stable, but now he reigns in his royal palace. Then he had

a manger for his cradle, but now he sits on a chair of state. Then

oxen and asses were his companions, now thousands of saints, and ten

thousands of angels minister round about his throne. Then in

contempt, they called him the carpenter's son, now he obtains a more

excellent name than angels. Then he was led away into the wilderness

to be tempted of the devil, now it is proclaimed before him, "let

all the angels of God worship him." Then he had not a place to lay

his head on, now he is exalted to be heir of all things. In his

state of humiliation, "he endured the contradiction of sinners;" in

his state of exaltation, "he is adored and admired by saints and

angels." Then "he had no form or comeliness; and when we saw him,

there was no beauty, why we should desire him:" Now the beauty of

his countenance shall send forth such glorious beams, as shall

dazzle the eyes of all the celestial inhabitants round about him,

&c.

O what a change is this! Here he sweated, but there he sits.

Here he groaned, but there he triumphs. Here he lay upon the ground,

there he sits in the throne of glory. When he came to heaven, his

Father did as it were thus bespeak him.

My dear Son, what an hard travail hast thou had of it? What a

world of woe hast thou passed through, in the strength of they love

to me and mine elect? Thou hast been hungry, thirsty, weary,

scourged, crucified, and reproached: Ah, what bad usage hast thou

had in the ungrateful world! Not a day's rest for comfort since thou

wentest out from me; by now thy suffering days are accomplished; now

thy rest is come, rest for evermore. Henceforth sit at my

right-hand. Henceforth thou shalt groan, weep, or bleed no more. Sit

thou at my right hand.

Seventhly, Christ's sitting at God's right hand, implies the

advancement of believers to the highest honour: For this session of

Christ's respects them, and there he sits as our representative, in

which regard we are made to sit with him in heavenly places, as the

apostle speaks, Eph. 2: 6. How secure may we be (saith Tertullian)

who do now already possess the kingdom? meaning in our Head, Christ.

This (saith another) is all my hope, and all my confidence, namely,

that we have a proportion in that flesh and blood at Christ, which

is so exalted, and therefore where he reigns, we shall reign; where

our flesh is glorified, we shall be glorified. Surely, it is matter

of exceeding joy to believe that Christ our Head, our flesh, and

blood, is in all this glory at his Father's right-hand. Thus we have

opened the sense and importance of Christ's sitting at his Fathers

right hand. Hence we infer,

Inference 1. Is this so great an honour to Christ, to sit

enthroned at God's right hand? What honour then is reserved in

heaven for those that are faithful to Christ, now on the earth?

Christ prayed, and his prayer was heard, John 17: 24. "That we may

be with him to behold the glory that God has given him;" and what

heart can conceive the felicity of such a sight? It made Stephen's

face shine as the face of an angel, when he had but a glimpse of

Christ at his Father's right hand. "Thine eyes shall see the king in

his beauty," Isa. 33: 17. which respected Hezekiah in the type,

Christ in the truth. But this is not all, though this be much, to be

spectators of Christ in his throne of glory; we shall not only see

him in his throne, but also sit with him enthroned in glory. To

behold him is much, but to sit with him is more. I remember it was

the saying of a heavenly Christian, now with Christ, I should far

rather look but through the hole of Christ's door, to see but one

half of his fairest and most comely face, [for he looks like heaven]

suppose I should never win to see his excellency and glory to the

full than to enjoy the flower, the bloom, and chiefest excellency of

the glory and riches of ten worlds. And you know how the Queen of

the South fainted at the sight of Solomon in his glory. But this

sight you shall have of Christ, will change you into his likeness.

"We shall be like him (saith the apostle) for we shall see him as he

is," 1 John 3: 2. He will place us as it were in his own throne with

him. So runs the promise, Rev. 3: 21. "To him that overcometh, I

will grant to sit with me in my throne; even as I also overcame, and

am set down with my Father in his throne:" and so 2 Tim. 2: 12. "If

we suffer with him, we shall also reign with him." The Father set

Christ on his right hand, and Christ will set the saints on his

right hand. So you know the sheep are placed by the angels at the

great day, Mat. 25: and so the church, under the figure of the

daughter of Egypt, whom Solomon married, is placed "on the king's

right hand, in gold of Ophir," Psal. 45: This honour have all the

saints. O amazing love! What, we set on thrones, while as good as us

by nature howl in flames! O what manner of love is this! These

expressions indeed do not intend that the saints shall be set in

higher glory than Christ; or that they shall have a parity of glory

with Christ, for in all things he must have the pre-eminence: But

they note the great honour that Christ will put upon the saints; as

also, that his glory shall be their glory in heaven. "As the glory

of the husband redounds to the wife;" and again, their glory will be

his glory, 2 Thess. 1: 10. and so it will be a social glory. O, it

is admirable to think, whither free grace has already mounted up

poor dust and ashes!

To think how nearly related now to this royal, princely Jesus!

But how much higher are the designs of grace, that are not yet come

to their parturient fulness, they look beyond all this that we now

know! "Now are we the sons of God, but it does not yet appear what

we shall be," 1 John 3: 2. Ah what reason have you to honour Christ

on earth, who is preparing such honours for you in heaven.

Inf. 2. Christ Jesus thus enthroned in heaven then how

impossible is it, that ever his interest should miscarry or sink on

earth? The church has many subtle and potent enemies. True, but as

Haman could not prevail against the Jews, whilst Esther their friend

spake for them to the king, no more can they whilst our Jesus sits

at his, and our Father's right hand. Will he suffer his enemies that

are under his feet, to rise up and pull out his eyes, think you?

Surely they that touch his people touch the very apple of his eye,"

Zech. 2: 8. "He must reign till his enemies are put under his feet,"

1 Cor. 15: 25. The enemy under his feet, shall not destroy the

children in his arms. He sits in heaven on purpose to manage all to

the advantage of his church, Eph. 1: 22. Are our enemies powerful;

lo our King sits on the right hand of power: Are they subtle and

deep in their contrivance; He that sits on the throne, overlooks all

they do. Heaven overlooks hell. "He that sits in heaven beholds,"

and derides their attempts, Psal. 2: 4. He may permit his enemies to

straiten then in one place, but it shall be for their enlargement in

another: For it is with the church, as it is with the sea: what it

loses in one place, it gets it another; and so really loses nothing.

He may suffer them also to distress us in outwards, but shall be

recompensed with inward and better mercies; and so we shall lose

nothing by that. A footstool you know is useful to him that treads

on it, and serves to lift him up higher; so shall Christ's enemies

be to him and his, albeit they think not so. What singular benefits

the oppositions of his enemies, occasion to his people; I have

elsewhere discovered, to which I may refer my reader; and pass to

Inf. 3. Is Christ set down on the right hand of the Majesty in

heaven? O with what awful reverence should we approach him in the

duties of his worship! Away with light and low thoughts of Christ.

Away with formal, irreverent, and careless frames in praying,

hearing, receiving, yea, in conferring and speaking of Christ. Away

with all deadness, and drowsiness in duties; for he is a great King

with whom you have to do. A king, to whom the kings of the earth are

but as little bits of clay. Lo, the angels cover their faces in his

presence. He is an adorable Majesty.

When John had a vision of this enthroned King, about sixty

veers after his ascension; such was life over-powering glory of

Christ, as the sun when it shineth in its strength, that when he saw

him, he fell at his fleet as dead, and died it is like he had, if

Christ had not laid his hand on him, and said, "Fear not, I am the

first and the last; I am he that liveth, and was dead, and behold I

am alive for evermore," Rev. 1: 17, 18. When he appeared to Saul in

the way to Damascus, it was in glory above the glory of the sun,

which overpowered him also, and laid him as one dead upon the

ground.

O that you did but know what a glorious Lord you worship and

serve. Who makes the very place of his feet glorious, wherever he

comes. Surely He is greatly to be feared in the assembly of his

saints, and to be had in reverence of all that are round about him.

There is indeed a "parresia" boldness or free liberty of speech

allowed to the saints, Eph. 3: 12. But no rudeness or irreverence.

We may indeed come, as the children of a king come to the father,

who is both their awful sovereign, and tender father; which double

relation causes a due mixture of love, and reverence in their

hearts, when they come before him. You may be free, but not rude, in

his presence. Though he be your Father, Brother, Friend; yet the

distance betwixt him and you is infinite.

Inference 4. If Christ be so gloriously advanced in the highest

throne, then none need to reckon themselves dishonoured, by

suffering the vilest things for his sake. The very chains and

sufferings of Christ have glory in them. Hence Moses "esteemed the

very reproaches of Christ greater riches than the treasures of

Egypt," Heb. 11: 26. He saw an excellency in the very worst things

of Christ, his reproaches and sufferings, as made him leap out of

his honours and riches, into them. He did not, (as one saith) only

endure the reproaches of Christ, but counted them treasures. To be

reckoned among his honours and things of value. So Thuanus reports

of Ludovicus Marsacus, a noble knight of France, when he was led

with other martyrs, that were bound with cords, to execution; and he

for his dignity was not bound, he cried, give me any chain too, let

me be a knight of the same orders. Disgrace itself is honourable,

when it is endured for the Lord of Glory. And surely there is (as

one phraseth it) a little paradise, a young heaven, in sufferings

for Christ. If there were nothing else in it, but that they are

endured on his account, it would richly reward all we can endure for

him; but if we consider how exceeding kind Christ is to them, that

count it their glory to be abased for him; that though he be always

kind to his people, (yet if we may so speak) he overcomes himself in

kindness, when they suffer for him; it would make men in love with

his reproaches.

Inf. 5. If Christ sat not down to rest in heaven, till he had

finished his work on earth; then it is in vain for us to think of

rest, till we have finished our work, as Christ also did his.

How willing are we to find rest here! To dream of that, which

Christ never found in this world, nor any ever found before us. O

think not of resting, till you have done working and done sinning.

Your life and your labours must end together. "Write (saith the

Spirit) blessed are the dead that die in the Lord, for they rest

from their labours," Rev. 14: 13. Here you must have the sweat, and

there the sweet. It is too much to have two heavens. Here you must

be content to dwell in the tents of Cedar, hereafter you shall be

within the curtains of Solomon. Heaven is the place of which it may

be truly said, that there the weary be at rest. O think not of

sitting down on this side heaven. There are four things will keep

the saints from sitting down on earth to rest, viz. grace,

corruption, devils and wicked men.

First, Grace will not suffer you to rest here. Its tendencies

are beyond this world. It will be looking and longing for the

blessed hope. A gracious person takes himself for a pilgrim, seeking

a better country, and is always suspicious of danger in every place

and state. It is still beating up the sluggish heart with such

language as that, Mic. 2: 10. "Arise, depart, this is not thy rest,

for it is polluted." Its further tendencies and continual

jealousies, will keep you from sitting long still in this world.

Secondly, Your corruptions will keep you from rest here. They

will continually exercise your spirits, and keep you upon your

watch. Saints have their hands filled with work by their own hearts

every day. Sometimes to prevent sin; and sometimes to lament it. And

always to watch and fear, to mortify and kill it. Sin will not long

suffer you to be quiet, Rom. 7: 21, 22, 23, 24. And if a bad heart

will not break your rest here, then,

Thirdly, There is a busy devil will do it. He will find you

work enough with his temptations and suggestions, and except you can

sleep quietly in his arms as the wicked do, there is no rest to be

expected. "Your adversary, the devil, goes about as a roaring lion,

seeking whom he may devour; whom resist," 1 Pet. 5: 8.

Fourthly, Nor will his servants and instruments let you be

quiet on this side heaven. *Their very name speaks their turbulent

disposition. "My soul, (saith the holy man) is among lions, and I

lie even among them that are set on fire, even the sons of men,

whose teeth are spears and arrows," Psal. 57: 4. Well then, be

content to enter into your rest, as Christ did into his. He sweat,

then sat, and so must you.

Sermon 42. Christ's Advent to Judgement, being the fourth and last

Degree of his Exaltation, illustrated and improved.

Acts 10: 42.

And he commanded us to preach unto the people, and to testify that

it is he which was ordained of God to be the Judge of quick and

dead.

Christ enthroned in the highest glory in heaven is there to

abide for the effectual and successful government, both of the

world, and of the church, until the number given him by the Father,

before the world was, and purchased by the blood of the cross, be

gathered in; and then comes the judgement of the great day, which

will perfectly separate the precious from the vile; put the redeemed

in full possession of the purchase of his blood in heaven, and "then

shall he deliver up the kingdom to his Father, that God may be all

in all."

This last act of Christ, namely, his judging the world, is a

special part of his exaltation and honour bestowed upon him,

"because he is the Son of man,", John 5:27. In that day shall his

glory, as King, and absolute Lord, shine forth as the sun when it

shines in its strength. O what an honour will it be to the man

Christ Jesus, who stood arraigned and condemned at Pilate's bar, to

sit upon the great white throne, surrounded with thousands, and ten

thousands of angels! Men and devils waiting upon him to receive the

final sentence from his mouth. In this will the glory of Christ's

sovereignty and power be eminently and illustriously displayed

before angels and men. And this is that great truth which he

commanded to be preached and testified to the people, namely, that

is it "he which is ordained of God to be the Judge of quick and

dead".

Wherein we have four things to be distinctly considered, viz.

The subject, object, fountain and truth of the supreme judiciary

authority.

First, The subject of it, Christ, it is he that is ordained to

be Judge. Judgement is the act of the whole undivided Trinity. The

Father and Spirit judge, as well as Christ, in respect of authority

and consent, but is its the act of Christ, in respect of visible

management and execution, and so it is his per proprietatem by

propriety, the Father having conferred it upon him, as the Son of

man; but not his per appropriationem, so as to exclude either the

Father or Spirit from their authority, for they judge by him.

Secondly, The object of Christ's judiciary authority. The quick

and dead, i.e. all that at his coming do live, or ever had lived.

This is the Object personal. All men and women that ever sprang from

Adam: all the apostate spirits that fell from heaven, and are

reserved in chains to the judgement of this great day. And in this

personal object, is included the real object, viz. All the actions,

both secret and open, that ever they did, 2 Cor. 5:5, Rom. 2:16.

Thirdly, The Fountain of this delegated authority, which is God

the Father; for he has ordained Christ to be the Judge. "He is

appointed", as the Son of man, to this honourable office and work.

The word notes, a firm establishment of Christ in that office by his

Father. He is now, by right of redemption, Lord and King. He enacts

laws for government, then he comes to judge of men's obedience and

disobedience to his laws.

Fourthly, and lastly, Here is the infallible truth, or

unquestionable certainty of all this: "He gave us commandment to

preach and testify it to the people." We had it in charge from his

own mouth; and dare not hide it. Hence the point of doctrine is

plainly this,

Doct. That our Lord Jesus Christ is ordained by God the Father

to be the Judge of quick and dead.

This truth stands upon the firm basis of scripture authority.

You have it from his own hand, John 5: 22. "The Father judges no

man, but has committed all judgement to the Son," viz. in the sense

before given. And so the apostle, Acts 17: 31. "He has appointed a

day, in the which he will judge the world in righteousness, by the

man whom he has ordained; whereof he has given assurance," &c. And

again, Rom. 2: 16. "In the day when God shall judge the secrets of

men by Jesus Christ." Three things will be opened here. First, The

certainty of a judgement to come. Secondly, The quality and nature

of it. Thirdly, That it is a special part of Christ's exaltation to

be appointed Judge in this day.

First, The certainty of a judgement. This is a truth of firmer

establishment than heaven and earth. It is no devised fable, no

cunning artifice to keep the world in awe! but a thing as

confessedly true as it is awfully solemn. For,

First, As the scriptures aforementioned (with these, 2 Cor. 5:

10. Eccles. 12: 14. Matt. 12: 36. and many other, the true and

faithful sayings of God) do very plainly reveal it; so the justice

and righteousness of God require it should be so. For the Judge of

all the earth will do right, Gen. 18: 25. Now righteousness itself

requires that a difference be made betwixt the righteous and the

wicked: "Say ye to the righteous it shall be well with him; woe to

the wicked, it shall be ill with him," Isa. 3: 10. But no such

distinction is generally and fully made betwixt one another in this

world. Yea, rather the wicked prosper, and the righteous perish,

there is a just man that perisheth in his righteousness, and there

is a wicked man that prolongeth his life in his wickedness, Eccles.

7: 15. Yea, not only in, but for his righteousness, as it may be

fairly rendered.

Here the "wicked devoureth the man that is more righteous than

himself," Hab. 1: 13. As the fishes of the sea, where the great and

strong swallow up the small and weak. And even in courts of

judicature, where the innocent might expect relief; there they often

meet with the worst oppressions. How fairly and justly therefore

does the wise man infer a judgement to come from this

considerations, Eccles. 3: 16, 17, "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," q. d. the judgement to come, is the

only relief and support left to poor innocents, to quiet and comfort

themselves withal. To the same purpose also is that, Jam. 5: 6, 7.

"Ye have condemned and killed the just; and he does not resist you;

be patient, therefore, brethren unto the coming of the Lord." It is

confessed, that sometimes, God vindicates his providence against the

Atheism of the world, by particular strokes upon the wicked; but

this is but rare. And as the Father well observes, "if no sin were

punished here, no providence would be believed; again, if every sin

were openly punished here, no judgement hereafter could be

expected." Besides,

Secondly, Man is a reasonable being, and every reasonable

being, is an accountable being. He is a subject capable of moral

government. His actions have a relation to a law. He is swayed by

rewards and punishments. He acts by counsel, and therefore of his

actions, he must expect to give an account, as it is Rom. 14: 12.

"So then every one of us, shall give an account of himself to God."

Especially if we add, that all the gifts of body, mind, estate,

time, &c. are so many talents, concredited and betrusted to him by

God, and every one of us has one talent at least; therefore a time

to render an account for all these talents will come, Matth. 25: 14,

15. We are but stewards, and stewards must give an account, in order

whereto, there must be a great audit day.

Thirdly, And what need we seek evidence of this truth, further

than our own conscience? Lo, it is a truth engraven legibly upon

every man's own breast. Every one has a kind of little tribunal, or

privy sessions in his own conscience, which both accuses and excuses

for good and evil, which it could never do, were there not a future

judgement, of which it is now conscious to itself. In this court,

records are now kept of all we do, even of our secret actions and

thoughts, which never yet took air; but of no judgement, what need

of records? Nor let any imagine, that this may be but the fruit of

education and discourse. We have heard of such things, and so are

scared by them. For if so, how comes it to obtain so universally?

Who could be the author of such a common deception?

Reader, bethink thyself a little; if thou hast a mind (as one

saith) to impose a lie upon all the world, what course wouldst thou

take? How wouldst thou lay the design? Or why dost thou in this case

imagine what thou knowest not how to imagine? It is evident that the

very consciences of the Heathens, have these offices of accusing and

excusing, Rom. 2: 15. And it is hard to imagine, (as an ingenious

author speaks) that a general cheat should bow down the backs of all

mankind, and induce so many doubts and fears, and troubles, amongst

them; and give an interruption to the whole course of their corrupt

living, and that there should be no account of it? And therefore it

is undoubted that such a day will come. But I shall rather chose, in

the

Second Place, to open the nature and manner of this judgement,

than to spend more time in proving a truth, that cannot be denied

without violence offered to a man's own light. If then the question

be, What manner of judgement will this be? I answer,

First, It will be a great and awful day. It is called the

"judgement of the great day," Jude 6. Three things will make it so,

the manner of Christ's coming; the work he comes about; and the

issues, or events of that work. The manner of Christ's coming, will

be awfully solemn, "For the Lord himself shall descend from heaven

with a shout, with the voice of the archangel, with the trump of

God, and the dead in Christ shall rise first. Then we which are

alive and remain, shall be caught up together with them in the

clouds, to meet the Lord in the air," &c. 1 Thess. 4: 16, 17. Here

Christ breaks out of heaven, with the shouts of angels, "en

keleusmai", it signifies such a shout, saith one, as is to be heard

among seamen, when after a long and dangerous voyage, they first

descry land, crying aloud, with united voices, a shore, a shore. As

the poet describes the Italians, when they saw their native country,

"lifting up their voices, and making the heavens ring again with

Italy, Italy: or as armies shout when the signal of battle is

given." Above all which (as some expound it) shall the voice of the

Archangel be distinctly heard. And after this shout, the trump of

God shall sound. By this tremendous blast, sinners will be

affrighted out of their graves; but to the saints, it will carry no

more terror, then the roaring of cannons, when armies of friends

approach a besieged city, for the relief of them that are within it.

The dead being raised, they shall be gathered before the great

throne on which Christ shall sit in his glory; and there be divided

exactly to the right and left hand of Christ, by the angels. Here

will be the greatest assembly that ever met. Where Adam may see his

numerous offspring, even as the sand upon the sea shore, which no

man can number. And never was there such a perfect division made,

(how many divisions soever have been in the world) none was ever

like it. The saints in this great Oecumenical assize (as the author

stiles it) shall meet the Lord in the air, and there the Judge shall

sit upon the throne, and all the saints shall be placed upon bright

clouds, as on seats or scaffolds round about him; the wicked

remaining below upon the earth, there to receive their final doom

and sentence.

These preparatives will make it awful; and much more will the

work itself, that Christ comes about, make it so. For it is "to

judge the secrets of men," Rom. 2: 16. To sever the tares from the

wheat; to make every man's whites and blacks appear; and according

as they are found in that trial, to be sentenced to their

everlasting and immutable states. O what a solemn thing is this!

And no less will the execution of the sentence on both parts

make it a great and solemn day. The heart of man cannot conceive

what impressions the voice of Christ, from the throne, will make,

both upon believers, and unbelievers.

Imagine Christ upon his glorious throne, surrounded with

myriads and legions of angels, his royal guard; a poor unbeliever

trembling at the bar; an exact scrutiny made into his heart and

life; the dreadful sentence given; and then a cry; and then his

delivering him over to the executioners of eternal vengeance, never,

never, to see a glimpse of hope or mercy any more.

Imagine Christ, like the general of an army, mentioning with

honour, on the head of all the hosts of heaven and earth, all the

services that the saints have done for him in this world: then

sententially justifying them by open proclamation; then mounting

with him to the third heavens, and entering the gates of that city

of God, in that noble train of saints and angels intermixed; and so

for ever to be with the Lord. O what a great day must this be!

Secondly, As it will be awful and solemn judgement, so it will

be a critical and exact judgement, every man will be weighed to his

ounces and drachms. The name of the judge is "Kardiognoses", the

Searcher of hearts. The judge has eyes as flames of fire, which

pierce to the dividing of the heart and reins. It is said, Matth.

12:36. That men shall then "give an account of every idle word that

they shall speak." It is a day that will perfectly fan the world. No

hypocrite can escape; Justice holds the balances in an even hand:

Christ will go to work so exactly, that some divines of good note

think, the day of judgement will last as long as this day of the

gospel's administration has lasted, or shall last.

Thirdly, it will be an universal judgement, 2 Cor. 5: 10. "We

must all appear before the judgement seat of Christ." And Rom. 14:

12. "Every one of us shall give an account of himself to God." Those

that were under the law, "and those that having no law, were a law

to themselves," Rom. 2: 12. Those that had many talents, and he that

had but one talent, must appear at this bar; those that were carried

from the cradle to the grave, with him that stooped forage: the

rich, and poor; the father, and the child; the master, and servant;

the believer, and the unbeliever, must stand forth in that day. "I

saw the dead, both small and great, stand before God, and the books

were opened," Rev. 20: 12.

Fourthly, It will be a judgement full of convictive clearness.

All things will be so sifted to bran, (as we say), that the sentence

of Christ, both on saints and sinners, shall be applauded.

"Righteous art thou, O Lord, because thou hast judged thus." His

judgements will be as the light that goes forth. So that those poor

sinners whom he will condemn, shall be first "autokatakritoi", self

condemned. Their own consciences shall be forced to confess, that

there is not one drop of injustice in all that sea of wrath, into

which they are to be cast.

Fifthly, and lastly, It will be a supreme and final judgement,

from which lies no appeal. For it is the sentence of the highest,

and only Lord. "For as the ultimate resolution of faith is into the

word and truth of God, so the ultimate resolution of justice is into

the judgement of God." This judgement is supreme and imperial. For

Christ is the only Potentate, 1 Tim. 6: 5. and therefore the

sentence once passed, its execution is infallible. And so you find

it in that judicial process, Matth. 25: ult. just after the sentence

is pronounced by Christ, it is immediately added, "these shall go

away into everlasting punishment, but the righteous into life

eternal." This is the judgement of the great day.

Thirdly, In the last place, I must inform you, that God, in

ordaining Christ to be the Judge, has very highly exalted him. This

will be very much for his honour: for in this, Christ's royal

dignity will be illustrated, beyond whatever it was since he took

our nature, till that day; now he will appear in his glory. For,

First, This act of judging pertaining properly to the kingly

office, Christ will be glorified as much in his kingly office, as he

has been in either of the other. We find but some few glimpses of

the kingly office, breaking forth in this world: as, his riding with

Hosannas into Jerusalem; his whipping the buyers and sellers out of

the temple, his title upon the cross, &c. But these were but faint

beams: Now that office will shine in its glory, as the sun in the

midst of the heavens. For what were the Hosannas of little children,

in the streets of Jerusalem, to the shouts and acclamations of

thousands of angels, and ten thousands of saints? what was his

whipping the profane out of the temple, to his turning the wicked

into hell, and sending his angels to gather out of his kingdom every

thing that offendeth? what was a title written be his judge, and

fixed on the ignominious tree, to the name that shall now be seen on

his vesture, and on his thigh, King of kings, and Lord of lords.

Secondly, This will be a display of his glory in the highest,

before the whole world. For they will be present at once, and

together, all the inhabitants of heaven, and earth, and hell; angels

must be there to attend and minister; those glittering courtiers of

heaven must attend his person; so that heaven will, for a time, be

left empty of all its inhabitants: men and devils must be there to

be judged: and before this great assembly, will Christ appear in

royal Majesty. He will, (to allude to that text, Isa. 24:23.) reign

before his ancients gloriously. "For he will come to be glorified in

his saints, and to be admired in all them that believe," 2 Thess. 1:

10. The inhabitants of the three regions, heaven, earth and hell,

shall then rejoice, or tremble before him, and acknowledge him to be

supreme Lord and King.

Thirdly, This will roll away for ever the reproach of his

death: for Pilate and the High-priest, that judged him at their

bars, shall now stand quivering at his bar; with Herod that set him

at nought, the soldiers and officers that traduced and abused him:

there they that reviled him on the cross, wagging their heads, will

stand, with trembling knees, before his throne. For "every eye shall

see him, and they also that pierced him," Rev. 1: 7. O what a

contemptible person was Christ in their eyes once? As a worm, and no

man. Every vile wretch could freely tread and trample on him; but

now such will be the brightness of his glory, such the awful beams

of majesty, that the wicked shall not stand in his presence, or "be

able to rise up," (as that word imports, Psal. 1: 5.) "before him."

So that this will be a full and universal vindication of the death

of Christ, from all that contempt and ignominy that had attended it.

We next improve it.

Inference 1. Is Jesus Christ ordained of God to be the Judge of

quick and dead? Great then is the security believers have, that they

shall not be condemned in that day. Who shall condemn, when Christ

is Judge? If believers be condemned in judgement, Christ must give

sentence against them; yea, and they must condemn themselves too. I

say, Christ must give sentence, for that is the proper and peculiar

office of Christ. And, to be sure, no sentence of condemnation shall

in that day be given by Christ against them. For,

First, He died to save them, and he will never cross and

overthrow the designs and ends of his own death. That cannot be

imagined. Nay,

Secondly, They have been cleared and absolved already. And

being once absolved by divine sentence, they can never be condemned

afterward. For one divine sentence cannot cross and rescind another.

He justified them here in this world by faith: Declared in his word,

(which shall then be the rule of judgement, Rom. 2: 16.) that "there

is no condemnation to them that are in Christ," Rom. 8: 1. And

surely he will not retract his own word, and give a sentence quite

cross to his own statute book, out of which he has told us that they

shall be judged. Moreover,

Thirdly, The far greatest part of them will have passed their

particular judgement, long, before that day, and being therein

acquitted by God the Judge of all; and admitted into heaven upon the

score and account of their justification; it cannot be imagined that

Christ should now condemn them with the world. Nay,

Fourthly, He that judged them is their head, husband, friend,

and brother: who loved them, and gave himself for them. O then, with

what confidence may they go, even unto his throne? and say, with

Job, "Though he try us as fire, we know we shall come forth as

gold." We know that we shall be justified. Especially, if we add,

that they themselves shall be the assessors with Christ in that day.

And, (as a judicious author pertinently observes,) not a sentence

shall pass without their votes. "So as that they may by faith not

only look upon themselves as already in heaven, sitting with Christ,

as a common person, in their right; but they may look upon

themselves as judges already. So that if any sin should arise to

accuse or condemn, yet it must be with their votes. And what greater

security can they have than this, that they must condemn themselves,

if they be condemned." No, it is not the business of that day to

condemn, but to absolve and pronounce them pardoned and justified,

according to the sentence of Acts 3: 19. and Mat. 12: 32. So that

its must needs be a time of refreshing, (as all scriptures call it,)

to the people of God. You that now believe, shall not come into

condemnation, John 5: 24. You that now judge yourselves, shall not

be condemned with the world, 1 Cor. 11: 31, 32.

Inf. 2. If Christ be ordained of God to be the Judge of quick

and dead, how miserable a case will Christless souls be in at that

day! They that are Christless now, will be speechless, helpless, and

hopeless then. How will their hands hang down, and their knees knock

together! O what pale faces, quivering lips, fainting hearts, and

roaring consciences will be among them in that day! O dreadful day!

O astonishing sight! to see the world in a dreadful conflagration,

the elements netting, the stars falling, the earth trembling, the

judgement set, the prisoners brought forth; O who shall endure this

day, but those that by union with Christ are secured against the

danger and dread of it! Let me demand of poor Christ less souls,

whom this day is like to take unawares,

First, Do you think it possible to avoid appearing, after that

terrible citation is given to the world by the trump of God? Alas,

how can you imagine it? is not the same power that revived your

dust, able to bring you before the bar? There is a necessity that

you must come forth, 2 Cor. 5: 10. "We [must] all appear." It is not

in the sinner's choice, to obey the summons or not.

Secondly, If you must appear, are there no accusers, nor

witnesses, that will appear against you, and confront you in the

court? What think you, was Satan so often a tempter to you here, and

will he not be an accuser there? Yes, nothing surer; for that was

the main design of all his temptations. What think you of your own

consciences? are they not privy to your secret wickedness; do not

they now sometimes whisper in your ears, what you care not to hear

of? If they whisper now, they will thunder then, Rom. 2: 15, 16.

Will not the Spirit accuse you, for resisting his motions, and

stifling thousands of his convictions? Will not your companions in

sin accuse you, who drew or were drawn by you to sin? Will not your

teachers be your accusers? How many times have you made them

complain, Lord, they are iron and brass, they have made their faces

harder than a rock; they refuse to return. Will not your very

relations be your accusers, to whom you have failed in all your

relational duties? Yea, and every one whom you have tempted to sin,

abused, defrauded, overreached; all these will be your accusers. So

that it is without dispute, you will have accusers enough to appear

against you.

Thirdly, Being accused before Jesus Christ what will you plead

for yourselves: will you confess, or will you deny the charge. If

you confess, what need more? "Out of thine own mouth will I judge

thee," saith Christ, Luke 19: 22. If you deny, and plead not guilty,

thy Judge is the searcher of hearts, and knows a11 things. So that

it will not at all help thee to make a lie thy last refuge. This

will add to the guilt, but not cover it.

Fourthly, If no defence or plea be left thee, then what canst

thou imagine should retard the sentence? Why should not Christ go on

to that dreadful work? "Must not the Judge of all the earth do

right?" Gen. 18: 25. Must not you render to every man according to

his deeds? 2 Cor. 5: 10. Yes, no question but he will proceed to

that sentence, how terrible soever it be to you to think on it now,

or hear it then.

Fifthly, To conclude, if sentence be once given by Christ

against thy soul, what in all the world canst thou imagine should

hinder the execution? will he alter the thing that is gone out of

his mouth? No, Psal. 89: 34. Dost thou hope he is more merciful and

pitiful than so? Thou mistakes, if you expect mercy out of that way

in which he dispenses it. There will be thousands, and ten thousands

that will rejoice in, and magnify his mercy then; but they are such

as obey his call, repented, believed, and obtained union with his

person here; but for unbelievers, it is against the settled law of

Christ, and constitution of the gospel, to show mercy to the

despisers of it. But it may be, you think your tears, your cries,

your pleadings with him, may move him; these indeed might have done

somewhat in time, but they come out of season now. Alas, too late.

What the success of such pleas and cries will be, you may see if you

will but consult two scriptures, Job 27: 8, 9. "What is the hope of

the hypocrite, though he has gained, when God taketh away his soul?

Will God hear his cry when trouble comes upon him?" No: And Matt. 7:

22. "Many will say unto me in that day, Lord, Lord, have we not

prophesied in thy name, and in thy name have cast out devils, and in

thy name have done many wonderful works? And then will I profess

unto them, I never knew you; depart from me ye that work iniquity."

And must it come to this dismal issue with you indeed? God

forbid it should. Oh then,

Inf. 3. If Christ be appointed of God to be the Judge of all,

how are all concerned to secure their interest in him, and therein

an eternal happiness to their own souls, by the work of

regeneration? Of all the business that men and women have in this

world, there is none so solemn, so necessary, and important as this.

O my brethren, this is a work, able to drink up your spirits, while

you do but think of the consequence of it.

Summon in then thy self-reflecting and considering powers: get

alone, reader, and, forgetting all other things, ponder with thyself

this deep, dear, eternal concernment of thine. Examine the state of

thy own soul. Look into the scriptures, then into thine own heart,

and then to heaven, saying, Lord, let me not be deceived in so great

a concernment to me as this. O let not the trifles of time wipe off

the impressions of death, judgement, and eternity from thy heart. O

that long word [Eternity,] that it might be night any day with thee;

that the awe of it may be still upon thy Spirit. A gentlewoman of

this nation, having spent the whole afternoon, and a great part of

the evening at cards, in mirth and jollity, came home late at night,

and finding her waiting gentlewoman reading, she looked over her

shoulder upon the book, and said, Poor melancholy soul, why dost

thou sit here poring so long upon thy book? That night she could not

sleep, but lay sighing and weeping; her servant asked her once and

again what ailed her; at last she burst out into tears, and said,

Oh! it was one word that I cast my eye upon in thy book, that

troubles me; there I saw that word Eternity. How happy were I, if I

were provided for eternity! Sure it concerns us, seeing we look for

such things, to be diligent that we may be found of him in peace. O

let not that day come by surprisal upon you. Remember, that as death

leaves, so judgement will find you.

Inf. 4. Is Jesus Christ appointed Judge of quick and dead, then

look to it, all you that hope to be found of him in peace, that you

avoid those sins, and live in the daily practice of those duties,

which the consideration of that day powerfully persuades you to

avoid or practise. For it not only presses to holiness in actu

primu, in the being of it; but in actu secondo, in the daily

exercise and practice of it. Do you indeed expect such a day? Oh

then,

First, See you be meek and patient under all injuries and

abuses for Christ's sake. Avenge not yourselves, but leave it to the

Lord, who will do it. Do not anticipate the work of God. "Be

patient, my brethren, to the coming of the Lord," James 5: 7,8, 9.

Secondly, Be communicative, public-hearted Christians, studying

and devising liberal things, for Christ's distressed members; and

you shall have both an honourable remembrance of it, and a full

reward of it in that day, Mat. 25: 34, 35.

Thirdly, Be watchful, and sober, keep the golden bridle of

moderation upon all your affections; and see that you be not

overcharged with the cares and love of this present life, Luke 21:

34, 35. Will you that your Lord come and find you in such a posture?

"O let your moderation be known unto all, the Lord is at hand,"

Phil. 4: 5.

Fourthly, Improve all your Master's talents diligently and

carefully. Take heed of the napkin, Matt. 25: 14, 18. Then must you

make up your account for them all.

Fifthly, But, above all, be sincere in your profession. Let

your hearts be found in God's statutes, that you may never be

ashamed; for this day will be the day of manifestation of all hidden

things. And nothing is so secret, but that day will reveal it, Luke

12: 1, 2, 3. "Beware of hypocrisy; for there is noting covered,

which shall not be revealed; neither hid, that shall not be made

known." - Thus I have finished, through divine aids, the whole

doctrine of the impetration of redemption by Jesus Christ; we shall

wind up the whole in a general exhortation, and I have done.

The General Use

And now, to close up all, let me persuade all those for whom

the dear Son of God came from he blessed bosom of the Father;

assumed flesh; brake, by the strength of his own love, through all

discouragements and impediments; laid down his own life a ransom for

their souls; for whom he lived, died, rose, ascended, and lives for

ever in heaven to intercede; to live wholly to Christ, as Christ

lived and died wholly for them.

O brethren, never was the heathen world acquainted with such

arguments to deter them from sin; never acquainted with such motives

to urge them to holiness, as I shall this day acquaint you with. My

request is, to give up both your hearts and lives to glorify the

Father, Son, and Spirit, whose you are, by the holiness and

heavenliness of them. Other things are expected tram you than from

other men. See that you turn not all this grace that has sounded in

your ears into wantonness. Think not because Christ has done so much

for you, you may sit still; much less indulge yourselves in sin,

because Christ has offered up such an excellent sacrifice for the

expiation of it. No, though Christ came to be a curse, he did not

come to be a cloak for your sins. "If one died for all then were all

dead; that they that live, should not henceforth live to themselves,

but to him that died for them," 2 Cor. 5: 15. O keep your lives pure

and clean.

Do not make fresh work for the blood of Christ every day. "If

you live in the Spirit, see that you walk in the Spirit, Gal. 5: 25,

i.e. (saith Cornelius a Lapide very solidly) "Let us shape and order

our lives and actions according to the dicates, instinct, and

impulses of the Spirit, and of that grace of the Spirit put within

us, and planted in our hearts, which tendeth to practical holiness."

O let the grace which is in your hearts, issue out into all your

religious, civil, and natural actions. Let the faith that is in your

hearts appear in your prayers; the obedience of your hearts in

hearing; the meekness of your hearts in suffering; the mercifulness

of you hearts in distributing; the truth and righteousness of your

hearts in trading; the sobriety and temperance of your hearts in

eating and drinking. These be the fruits of Christ's sufferings

indeed, they are sweet fruits. Let grace refine, ennoble, and

elevate all your actions; that you may say, "Truly our conversation

is in heaven." Let grace have the ordering of your tongues, and of

your hands; the mounding of your whole conversation. Let not

humility appear in some actions, and pride in others; holy

seriousness in some companies, and vain frothiness in others. Suffer

not the fountain of corruption to mingle with, or pollute the

streams of grace. Write as exactly as you can, after your copy,

Christ. O let there not be (as one well expresses it) here a line,

and there a blank; here a word, and there a blot. One word of God,

and two of the world. Now a spiritual rapture, and then a fleshly

frolic. This day an advance towards heaven, and to-morrow a slide

back again towards hell. But be you in the fear of the Lord all the

day long. Let there be a due proportion betwixt all the parts of

your conversation. Approve yourselves the servants of Christ in all

things. "By pureness, by knowledge, by long suffering, by the Holy

Ghost, by love unfeigned, by the word of truth, by the power of God,

by the armour of righteousness, on the right hand, and on the left,"

2 Cor. 6: 6. See then how accurately you walk. - Cut off occasion

from them that desire occasion; and in well doing commit yourselves

to God, and commend religion to the world. That this is your great

concernment and duty, I shall evidence to your consciences, by these

following considerations. That of all persons in the world, the

redeemed of the Lord are most obliged to be holy; most assisted for

a life of holiness; and that God intends to make great use of their

lives, both for the conviction and conversion of others.

Consider, First, God has more obliged them to live pure and

strict lives. I know the command obliges all men to it, even those

that cast away the cords of the commands, and break Christ's bonds

asunder, are yet bound by them; and cannot plead a dispensation to

live as they do. Yea, and it is not unusual for them to feel the

obligations of the command upon their consciences, even when their

impetuous lusts hurry them on to the violation of them; but there

are special ties upon your souls, that oblige you to holiness more

than others. Many special and peculiar engagements you are under.

First, from God. Secondly, from yourselves. Thirdly, from your

brethren. Fourthly, from your enemies.

First, God has peculiarly obliged you to purity and strictness

of life. Yea, every Person in the blessed Trinity has cast his cord

over your souls, to bind up your hearts and lives to the most strict

and precise obedience of his commands. The Father has obliged you,

and that not only by the common tie of creation, which is yet of

great efficacy in itself; for, is it reasonable that God should

create and form so excellent a piece, and that it should be employed

against him? That he should plant the tree, and another eat the

fruit of it? But, besides this common engagement, he has obliged you

to holiness of life.

First, By his wise and merciful designs and counsels for your

recovery and salvation by Jesus Christ. It was he that laid the

corner-stone of your salvation with his own hands. The first motion

sprang out of his breast. If God had not designed the Redeemer for

you, the world had never seen him; he had never left that sweet

Bosom for you. It was the act of the Father to give you to the Son

to be redeemed, and then to give the Son to be a Redeemer to you.

Both of them stupendous and astonishing acts of grace. And in both

God acted as a most free Agent. When he gave you to Christ before

the beginning of time, there was nothing out of himself that could

in the least move him to it. When the Father, Son, and Spirit sat

(as I may say) at the council-table, contriving and laying the

design for the salvation of a few out of many of Adam's degenerate

offspring, there was none came before him to speak one word for

thee; but such was the divine Pleasure to insert thy name in that

catalogue of the saved. Oh how much owest thou to the Lord for this.

And what an engagement does it leave upon thy soul, to obey, please,

and glorify him?

Secondly, By his bountiful remunerations of your obedience,

which have been wonderful. What service didst thou ever perform for

him, for which he has not paid thee a thousand times more than it is

worth. Didst thou ever seek him diligently, and not find him a

bountiful rewarder? none seek him in vain, unless such only as seek

him vainly, Heb. 11: 6. Didst thou ever give a cup of cold water in

the name of a disciple, and not receive a disciple's reward? Matt.

10: 42. Hast thou not found inward peace and comfort flowing into

thy soul, upon every piece of sincere obedience! Oh what a good

Master do saints serve? You that are remiss and inconstant in your

obedience, you that are heartless and cold in duties; hear how your

God expostulates with you, Jer. 2: 31. "Have I been a wilderness to

Israel, or a land of darkness?" q. d. Have I been a hard Master to

you? Have you any reason to complain of me? To whomsoever I have

been strait handed, surely I have not been so to you. Are fruits of

sin like fruits of obedience? Do you know where to find a better

Master? Why then are you so shuffling and inconstant, so sluggish

and remiss in my work? Surely God is not behind-hand with any of

you. May you not say with David, Psal. 119: 56. "This I had, because

I kept thy precepts." There are fruits in holiness, even present

fruit. It is a high favour to be employed for God. Reward enough

that he will accept any thing thou dost. But to return every duty

thou representest to him with such comforts, such quickening, such

inward and outward blessings into thy bosom, so that thou mayest

open the treasury of thine own experiences, view the variety of

encouragements and tokens of his love, at several times received in

duties; and say, this I had, and that I had, by waiting on God, and

serving him. Oh what an engagement is this upon thee to be ever

abounding in the work of the Lord! Though thou must not work for

wages; yet God will not let thy work go unrewarded. For he is not

unrighteous to forget your work and labour of love.

Thirdly, Your Father has further obliged you to holiness and

purity of life, by signifying to you (as he has frequently done)

thee great delight and pleasure he hath therein. He hath told you,

"that such as are upright in the way are his delight," Prov. 11: 20.

That he would not have you forget to do good, and to communicate,

for with such sacrifices he is well pleased," Heb. 13: 16. You know

you cannot "walk worthy of the Lord to all pleasing, [excepts ye be

fruitful in every good word and work," Col. 1: 10. And oh what a

bond is this upon you to live holy lives! Can you please yourselves

in displeasing your Father? If you have the hearts of children in

you, sure you cannot. O you cannot grieve his Spirit by loose and

careless walking, but you must grieve your own spirits too. How many

times has God pleased you, gratified and contented you, and will you

not please and content him? This mercy you have asked of him, and he

gave it, that mercy and you were not denied; in many things the Lord

has wonderfully condescended to please you, and now there is but one

thing that he desires of you, and that most reasonable, yea,

beneficial for you, as well as pleasing to him, Phil. 1: 27. "Only

let your conversation be as becometh the gospel of Jesus Christ."

This is the one thing, the great and main thing he expects from you

in this world, and will not you do it? Can you expect he should

gratify your desires, when you make no more of grieving and

displeasing him? Well, if you know what will please God, and yet

resolve not to do it, but will rather please your flesh, and gratify

the devil than him; pray pull off your wizards, fall into your own

rank among hypocrites, and appear as indeed you are.

Fourthly, The Father hath further obliged you to strictness and

purity of conversation, by his gracious promises made to such as so

walk. He has promised to do great things for you, if you will but do

this one thing for him. If you will "order your conversation

aright," Psal. 50 ult. He will be your sun and shield, if you walk

before him and be upright, Gen. 15: 1. "He will give grace and

glory, and no good thing will he withhold from him that walketh

uprightly," Psal. 84: 11. And he promises no more to you, than he

has made good to others, that have thus walked, and stands ready to

perform to you also. If you look to enjoy the good of the promise,

you are obliged by all your expectations and hopes to order your

lives purely and uprightly. This hope will set you on work to purge

your lives, as well as your hearts, from all pollutions, 2 Cor. 7:

1. "Having these promises, let us cleanse ourselves from all

filthiness of flesh and spirit, perfecting holiness in the fear of

God."

Fifthly, Yea, He hath yet more obliged you to strict and holy

lives, by his confidence in you, that you will thus walk and please

him. He expresseth himself in scripture, as one that dares trust you

with his glory, knowing that you will be tender of it, and dare do

no otherwise. But if a man repose confidence in you, and trust you

with his concerns, it greatly obliges you to be faithful. What an

engagement was that upon Abraham to walk uprightly, when God said of

him, Gen. 18: 19. "I know him, that he will commend his children,

and his household after him, and they shall keep the way of the

Lord," q. d. as for this wicked generation, whom I will speedily

consume in my wrath, I know they regard not my laws, they will

trample my commands under their feet, they care not how they provoke

me, but I expect other things from Abraham, and I am confident he

will not fail me. I know him, he is a man of another spirit, and

what I promise myself from him, he will make good. And to the like

purpose is that in Isa. 63: 7. "I will mention the loving-kindness

of the Lord, and the praises of the Lord; according to all that the

Lord has bestowed on us, and the great goodness towards the house of

Israel, which he has bestowed on them, according to his mercies, and

according to the multitude of his loving kindnesses. For he said,

Surely they are my people, children that will not lie, (or fail me:)

so he was their Saviour." Here you have an ample account of the

endearing mercies of God to that people, ver. 7. and the Lord's

confident expectations of suitable returns from them, ver. 8. I

said, i.e. (speaking after the manner of men in like cases) I made a

full account, that after all these endearments and favours bestowed

upon them, they would not offer to be disloyal and false to me. I

have made them sure enough to myself, by so many bonds of love. Like

to which is that expression, Zeph. 3: 7. "I said, surely thou wilt

fear me, thou wilt receive instruction." Oh! how great are the

expectations of God from such as you! I know Abraham, there is no

doubt of him! And again, they are children that will not lie, i.e.

they will not fallere fidem datam, break their covenant with me. Or

they are my people that will not shrink, as Mr. Coverdale well

translates, filii non negantes, such as will be true to me, and

answer their covenant-engagements. And again, surely thou wilt fear

me, thou wilt receive instruction. And shall not all this engage you

to God? What! Neither the ancient and bountiful love of God, in

contriving your redemption from eternity, nor the bounty of God, in

rewarding all and every piece of service you have done for him? Nor

yet the pleasure he takes in your obedience and upright walking? nor

the encouraging promises he has made thereto, nor yet his confident

expectations of such a life from you, whom he has so many ways

obliged and endeared to himself? Will you forget your ancient

friend, condemn his rewards, take no delight or care to please him?

Slight his promises, and deceive and fail his expectations? "Be

astonished, O ye heavens, at this! and be horribly afraid." Consider

how God the Father has fastened this fivefold cord upon your souls,

and show yourselves Christians; yea, to use the prophet's words,

Isa. 46: 8. "Remember this, and show yourselves men."

Secondly, You are further engaged to this precise and holy

life, by what the Son has done for you; is not this pure and holy

life the very aim, and next end of his death? Did he not shed his

blood to "redeem you from your vain conversations?" 1 Pet. 1: 18.

Was not this the design of all his sufferings? "That being delivered

out of the hands of your enemies, you might serve him in

righteousness and holiness all the days of your life," Luke 1: 74,

75. And is not the apostle's inference, 2 Cor. 5: 14, 15. highly

reasonable? "If one died for all, then were all dead, and that he

died for all, that they which live, should not henceforth live to

themselves, but to him that died for them." Did Christ only buy your

persons, and not your services also? No, whoever has thy time, thy

strength, or any part of either, I can assure thee, Christian, that

Christ has paid for it, and thou givest away what is none of thine

own to give. Every moment of thy time is his, every talent, whether

of grace or nature, is his; and dost thou defraud him of his own? O

how liberal are you of your precious words and hours, as if Christ

had never made a purchase of them! O think of this, when thy life

runs muddy and foul. When the fountain of corruption flows out at

thy tongue, in idle frothy discourses; or at thy hand, in sinful

unwarrantable actions? Does this become the redeemed of the Lord?

Did Christ come from the bosom of his Father for this? Did he groan,

sweat, bleed, endure the cross, and lay down his life for this? Was

he so well pleased with all his sorrows and sufferings, his pangs

and agonies, upon the account of that satisfaction he should have in

seeing the travail of his soul? Isa. 53: 11. as if he had said,

"Welcome death, welcome agonies, welcome the bitter cup and heavy

burden; I cheerfully submit to all this. These are travailing pangs

indeed, but I shall see the beautiful birth at last. These throws

and agonies shall bring forth many lovely children to God; I shall

have joy in them, and glory from them, to all eternity. This blood

of mine, these sufferings of mine, shall purchase to me the persons,

duties, services, and obedience of many thousands that will love me,

and honour me, serve me, and obey me, with their souls and bodies

which are mine." And does not this engage you to look to your lives,

and keep them pure? Is not every one of Christ's wounds a mouth open

to plead for more holiness, more service, and more fruit from you?

Oh! what will engage you if this will not? But,

Thirdly, This is not all; as a man when he weigheth a thing,

casteth in weight after weight, till the scales are counterpoised;

so does God cast in engagement after engagement, and argument upon

argument, till thy heart, Christian, be weighed up and won to this

heavenly light. And therefore, as Elihu said to Job, chap. 36: 22.

"Suffer me a little, and I will show thee what I have yet to speak

on God's behalf." Some arguments have already been urged on the

behalf of the Father and Son, for purity and cleanness of life; and

next I have something to plead on the behalf of the Spirit. I plead

now on his behalf, who has so many times helped you to plead for

yourselves with God. He that has so often refreshed, quickened, and

comforted you, he will be quenched, grieved, and displeased by an

impure, loose, and careless conversation; and what will you do then?

Who shall comfort you when the Comforter is departed from you? When

he that should relieve your souls is far off? O grieve not the holy

Spirit of God by which you are sealed, to the day of redemption,

Eph. 4: 30. There is nothing grieves him more than impure practices,

for he is a holy Spirit. And look, as water damps and quenches the

fire, so does sin quench the Spirit, 1 Thess. 5: 19. Will you quench

the warm affections and burning desires which he has kindled in your

bosoms? If you do, it is a question whether ever you may recover

them again to your dying day. The Spirit has a delicate sense. It is

the most tender thing in the whole world. He feels the least touch

of sin, and is grieved when thy corruptions within are stirred by

temptations, and break out to the defiling of thy life; then is the

holy Spirit of God, as it were, made sad and heavy within thee. As

that word "me lukeite", Eph. 4: 30. may be rendered. For thereby

thou resistest his motions, whereby in the way of a loving

constraint he would lead and guide thee in the way of thy duty; yea,

thou not only resistest his motions, but crossest his grand design,

which is to purge and sanctify thee wholly, and build thee up more

and more to the perfection of holiness. And when thou thus forsakes

his conduct, and crossest his design in thy soul, then does he

usually withdraw as a man that is grieved by the unkindness of his

friend. He draws in the beams of his evidencing and quickening

grace, withholds all his divine cordials, and saith, as it were, to

the unkind and disingenuous soul,

"Hast thou thus requited me, for all the favours and kindnesses

thou hast received from me? Have Iquickened thee, when thou was dead

in transgressions? Did I descend upon thee in the preaching of the

gospel, and communicate careless life, even the life of God, to

thee; leaving others in the state of the dead? Have I shed forth

such rich influences of grace and comfort upon thee? Comforting thee

in all thy troubles, helping thee in all thy duties; satisfying thee

in all thy doubts and perplexities of soul; saving thee, and pulling

thee back from so many destructive temptations and dangers? What had

been thy condition, if I had not come unto thee? Could the world

have converted thee without me? Could ministers, could angels, have

done that for thee which I did? And when I had quickened thee, and

made thee a living soul, what couldst thou have done, without my

exciting and assisting grace? Couldst thou go on in the way of duty,

if I had not led thee? How wouldst thou have waded through the deeps

of spiritual troubles, if I had not borne thee up? Whither had the

temptations of Satan and thine own corruptions carried thee before

this day, if I had not stood thy Friend, and come in for thy rescue

in the time of need? Did I ever fail thee in thy extremities? Did I

ever leave thee in thy dangers? Have I not been tender over thee,

and faithful to thee? And now, for which of all these kindnesses,

dost thou thus wrong and abuse me? Why hast thou wounded me thus by

thy unkindness? Ah! thou hast ill requited my love! And now thou

shalt eat the fruit of thy doings. Let thy light now be darkness;

thy songs turned into cowlings; the joy of thine heart, the light of

thine eyes, the health of thy countenance, even the face of thy God,

and the joy of salvation, be hid from thee."

This is the fruit of careless and loose walking. To this sad

issue it will bring thee at last, and when it is come to this, thou

shalt go to ordinances, and duties, and find no good in them; no

life-quickening comfort there. When thy heart which was wont to be

enlarged, and flowing, shall be clung up and dry; when thou shalt

kneel down before the Lord, and cry, as Elisha, when with the mantle

of Elijah, he smote the water, "Where is the Lord God of Elijah?" So

thou, where is the God of prayer? Where is the God of duties? But

there is no answer: when like Samson, thou shalt go forth and shake

thyself, as at other times; but thy strength is gone; then tell me,

what thou hast done in resisting, quenching, and grieving the Holy

Spirit of God by impure and offensive practices? And thus you see

what engagements lie upon you from the Spirit also to walk

uprightly, and keep the issues of life pure. I could willingly have

enlarged myself upon this last branch, but that a judicious hand has

lately improved this argument, to which I shall refer the reader.

Thus God has obliged you to circumspect and holy lives.

Secondly, You are under great engagements to keep your lives

pure; even from yourselves, as well as from your God. As God has

bound you to purity of conversation, so you have bound yourselves.

And there are several things in you, and done by you, which

wonderfully increase, and strengthen your obligations to practical

holiness.

First, Your clearer illumination is a strong bond upon your

souls, Eph. 5: 8. "Ye were sometimes darkness, but now ye are light

in the Lord; walk as children of the light." You cannot pretend, or

plead ignorance of your duty. You stand convinced in your own

consciences before God, that this is your unquestionable duty.

Christians, will you not all yield to this? I know you readily

yield. We live, indeed, in a contentious, disputing age. In other

things, our opinions are different. One Christian is of this

judgement, another of that: but does he deserve the name of a

Christian that dare once question this truth? In this we all meet

and close in oneness of mind and judgement, that it is our

indisputable duty to live pure, strict, and clean lives. "The grace

of God, which has appeared to you, has taught you this truth

clearly, and convincingly," Tit. 2: 11, 12. "You have received how

you ought to walk, and to please God," 1 Thess. 4: 1. Well then,

this being yielded, the inference is plain and undeniable, that you

cannot walk as others, in the vanity of their mind; but you must

offer violence to your own light. You cannot suffer the corruptions

of your hearts to break forth into practice, but you must slight,

and put by the notices and rebukes of your own consciences, Jam. 4:

17. "He that knoweth to do good, and does it not, to him it is sin."

Yea, sin with a witness. Aggravated sin. Sin of a deeper tincture

than that of Heathens. Sin that sadly wastes and violates

conscience. Certainly, whoever has, you have no cloak for your sin.

Light and lust struggling together, great light and strong lusts:

these make the soul a troubled sea that cannot rest. O but when

masterless lusts overbear conscience, this impresses horror upon the

soul. This brake David's heart, Psal. 51: 6. "Thou hast put

knowledge in my inner part", q. d. Ah, Lord! I went against the

rebukes of conscience, to the commission of this sin. I had a

watchful light set up within me. I knew it was sin. My light

endeavoured lovingly to restrain me, and I thrust it aside. Besides,

what pleasure in sin can you have? Indeed, such as for want of light

know not what they do, or such, whose consciences are seared, and

past feeling; they may seek a little pleasure (such as it is) out of

sin: but what content or pleasure can you have, so long as your

light is ever breaking in upon you, and smiting you for what you do?

This greatly increases your obligation to a precise, holy life.

Again,

Secondly, You are professors of holiness. You have given in

your names to Christ, to be his disciples; and by this your

engagements to a life of holiness, are yet further strengthened, 2

Tim. 2: 19. "Let every one that nameth the name of Christ, depart

from iniquity." The name of Christ is called upon you, and it is a

worthy name, Jam. 2: 7. It is called upon you, as the name of the

husband is called upon his wife, Isa. 4: 1. "Let thy name be called

upon us." Or, as the name of a Father is called upon his child, Gen.

48: 16. "Let my name be called on them, and the name of my fathers.

Well then, you bear the name of Christ as his spouse or children;

and will you not live suitably to your name? Every place and

relation, every title of honour and dignity has its decorum and

becomingness. O how will that worthy name of Christ be blasphemed

through you, if you adorn it not with becoming deportment? Better

you had never professed any thing, than to set yourselves by your

profession in the eye and observation of the world; and then to pour

contempt on Jesus Christ, by your scandalous conversations, before

the eyes of the world, who will laugh at it. I remember it was a

momento given to one of his name by Alexander, recordare nominis

Alexandri. Remember (said he) thy name Alexander, and do nothing

unworthy of that name. O, that is a heavy charge, Rom. 2: 24.

"Through you is the name of God blasphemed among the Heathens."

Unhappy man that ever thou shouldst be a reproach to Christ: The

herd of wicked men are ignota capita, men of no note or observation.

They may sin, and sin again; drink, swear, and tumble in all

uncleanness; and it passes away silently; the world takes little

notice of it. Their wicked actions make but little noise in the

world; but the miscarriages of professors, are like a blazing comet,

or an eclipsed sun, which all men gaze at, and make their

observations upon; oh then, what manner of persons ought you to be,

who bear the worthy name of Christ upon you!

Thirdly, But more than this, You have obliged yourselves to

this life of holiness by your own prayers. How many times have you

lifted up your hands to heaven, and cried with David, Psal. 119: 5.

"O that my ways were directed to keep thy statutes. Order my steps

in thy word, and let no iniquity have dominion over me," ver. 133.

Were you in earnest with God, when you thus prayed? did you mean as

you said? Or did you only compliment with God? If your hearts and

tongues agreed in this request, doubtless it is as much your duty to

endeavour, as to desire those mercies and, if not, yet do all these

prayers stand on record before the Lord, and will be produced

against you as witnesses to condemn you, for your hypocrisy and

vanity. How often also have you in your prayers lamented, and

bewailed your careless and uneven walkings? You have said with Ezra,

chap. 9: 6. "O my God, I am ashamed, and even blush to look up unto

thee." And do not your confessions oblige you to greater

circumspection and care for time to come? Will you confess, and sin?

And sin, and confess? Go to God and bewail your evils, and when you

have bewailed them, return again to the commission of them? God

forbid you should thus dissemble with God, play with sin, and dye

your iniquities with a deeper tincture.

Fourthly, and lastly, to add no more, You have often reproved

or censured others for their miscarriages and falls, which adds to

your own obligation, to walk accurately, and evenly. Have you not

often reproved your erring brethren? or at least privately censured

them, if not duty reproved them, (for to these left-handed blows of

secret censurings, we are more apt, than to the fair and open

strokes of just and due reproofs (and will you practice the same

things you criminals and censure others for? "Thou that teachest

another, saith the apostle) teachest thou not thyself?" Rom. 2: 21.

So say I, thou that censures or rebukes another, condemnest thou not

thyself? Will your rebukes ever do good to others, whilst you allow

in yourselves what you condemn in them? And as these reproofs and

censures can do them no good, so they do you much evil, by reason of

them you are "autokatakritoi", self-condemned persons; and out of

your own mouths God will judge you. For you need no other witness

than yourselves in this case. Your own tongues will fall upon you.

Your censures and reproofs of others will leave you without plea or

apology, if you look not to your lives with greater care. And yet

will you be careless still? Fear you not the displeasure of God? Nor

the wounding and disquieting your own consciences? Surely, these

things are of no light value with you, if you be Christians indeed.

Thirdly, You are yet further engaged to practical holiness upon

the account of your brethren, who are not a little concerned and

interested therein. For if, through the neglect of your hearts your

lives be defiled and polluted, this will be thrown in their faces,

and many innocent and upright ones both reproached and grieved upon

your account. This mischievous effect holy David earnestly

deprecated, Psal. 69: 5, 6. "O God, thou knowest my foolishness, and

my sins are not hid from thee; let not them that wait on thee, O

Lord God of hosts, be ashamed for my sake. Let not them that seek

thee, be confounded for my sake, O God of Israel," q. d. Lord, thou

knowest what a weak and foolish creature I am. And how apt to

miscarry, if left to myself, and should I, through my foolishness,

act unbecoming a saint; how would this shame the faces, and sadden

the hearts of thy people! They will be as men confounded at the

report of my fall. The fall of one Christian is matter of trouble

and shame to all the rest; and, when they shall hear the sad and

unwelcome news of your scandalous miscarriages, (which will

certainly be the effect of a neglected heart and life) they will say

as David concerning Saul and Jonathan, "Tell it not in Gath, publish

it not in the streets of Askelon," &c. Or as Tamar concerning Amnon,

"And we, whither shall we cause our shame to go?" And for them, they

shall be as fools in Israel. Thy loose and careless life will cause

them to estrange themselves from thee, and look shy upon thee, as

being ashamed to own thee, and canst thou bear that; will it not

grieve and pierce your very hearts to see a cloud of strangeness and

trouble over the countenances of your brethren? To see yourselves

disowned and lightly esteemed by them? This very consideration

struck a great favourite in the Persian court to the very heart. It

was Ustazanes, who had been governor to Sapores in his minority. And

this man for fear denied the Christian faith, and complied with the

idolatrous worship of the king. And one Day (saith the historian)

sitting at the court-gate, he saw Simon, the aged archbishop of

Seleucia, drawn along to prison, for his constancy in the Christian

faith; and, though he durst not openly own the Christian faith he

had so basely denied, and confess himself a Christian, yet he could

not chuse but rise, and express his reverence to this holy man, in a

respective and honourable salutation; but the zealous good man

frowned upon him, and turned away his face from him, as thinking

such an apostate unworthy of the least respect from him This

presently struck Ustazanes to the heart, and drew from him many

tears and groans, and thus he reasoned with himself: Simon will not

own me, and can I think but that God will disclaim me, when I appear

before his tribunal? Simon will not speak unto me, will not so much

as look upon me, and can I look for so much as a good word or look

from Jesus Christ, whom I leave so shamefully betrayed and denied?

Hereupon he threw off his rich courtly robes, and put on mourning,

apparel, and professed himself a Christian, and died a martyr O it

is a piercing thing to an honest heart, to be cast out of the favour

of God's people. If you walk loosely, neither God nor his people

look in kindly upon you.

Fourthly, and lastly; Your very enemies engage you to this pure

and holy life upon a double ground. You are obliged by them two

ways, viz. as they are your bold censurers, and your watchful

observers. They censure you as hypocrites, and will you give them

ground and matter for such a charge? They say, only your tongues are

more holy than other men's, and shall they prove it from your

practice? They also observe you diligently; lie at catch, and are

highly gratified by your miscarriages. If your lives be loose and

defiled, you will not only be a shame to your friends, but the song

of your enemies. You will make mirth in hell; and gratify all the

enemies of God. This is that they watch for. They are curious

observers of your goings And that which makes them triumph at your

falls and miscarriages, is not only that deep rooted enmity betwixt

the two seeds, but because all your miscarriages and evils are so

many absolutions to their consciences, and justifications (as they

think) of their ways and practices. For look, as your strictness and

holiness does, as it were, cast and condemn them, as Noah, Heb. 11:

7. by his practice, condemned the world, their consciences fly in

their faces, when they see your holy and pure conversations. It lays

a damp upon them. It works upon their consciences, and causes many

smart reflections. So when you fall, you, as it were, absolve their

consciences, loose the bonds of conviction you had made fast upon

them, and now there is matter of joy put before them.

Oh, say they, whatever these men talk, we see they are no

better than we. They can do as we do. They can cozen and cheat for

adventure. They can comply with any thing for their own ends; it is

not conscience, as we once thought, but mere stomach and humour,

that made them so precise. And oh! what a sad thing is this! hereby

you shed soul-blood. You fasten the bands of death upon their souls.

you kill those convictions, which, for any thing you know, might

have made way to their conversion. When you fall, you may rise

again; but they may fall at your example, and never rise more. Never

have a good opinion of the ways of God, or of his people any more.

Upon this consideration, David begs of God, Psal. 5: 8. "Lead me, O

Lord, in thy righteousness, because of mine enemies;" (or, as the

Hebrew;) my observers, make thy way straight before my face. And

thus you see how your very enemies oblige you to this holy and pure

conversation also.

Now put all this together, and see to what these particulars

will amount. You have heard how God the Father has engaged you to

this purity of conversations by his designment of your salvation;

rewarded your obedience; his pleasure in it; his promises to it; and

his great confidence in you, that you will thus walk before him. The

Lord Jesus has also engaged you thereunto by his death and

sufferings, whereby you were redeemed from your vain conversations.

The Spirit has engaged you, by telling you plainly how much you will

grieve and wrong him, resist and quench him, if you do not keep

yourselves pure. Yea, you are obliged further, by yourselves; your

clear illumination; your high profession; your many prayers and

confessions; your many censures and reprehensions of others; do all

strengthen your obligation to holiness. Yea, you are obliged further

to this holy life by the shame, grief, and trouble your loose

walking will bring upon your friends; and the mirth it will make

for, and mischief it will do to your enemies; who, thereby, may be

made utterly to fall, where, it may be, you only have stumbled: who

are justified and absolved, (as before yell heard), by your

miscarriages. And now, what think you of all this? Are you obliged

or not, to this purity of life? Are all these bonds so tied, that

you can set loose, and free yourselves at pleasure from them? If all

these things are of no force with you, if none of these bonds can

hold you, may it not be questioned, (notwithstanding your

profession), whether any spiritual principle, any fear of God, o;

love to Christ, be in your souls or no? O, you could not play fast

and loose with God? if so, you could not, as Samson, snap these

bonds asunder at your pleasure.

Consid. 2. Secondly, As you are more obliged to keep the issues

of life pure than others are, so God has given you greater

assitances and advantages for it than others have. God has not been

wanting to any in helps and means. Even the Heathen, who are without

the gospel, will be yet speechless and inexcusable before God; but

how much more will you be so? Who, besides the light of nature, and

the general light of the gospel, have, First, Such a principle put

within you. Secondly, Such patterns set before you. Thirdly, Such an

assistant ready to help you. Fourthly, So many rods to quicken you

and prevent your wandering: if notwithstanding all these helps, your

life be still unholy.

First, Shall men of such principles walk as others do? Shall we

lament for you, as David once did for Saul, saying, "There the

shield of the mighty was vilely cast away, the shield of Saul; as

though he had not been anointed with oil." There the honour of a

Christian was vilely cast away, as though he had not been anointed

with the Spirit? "You have received an unction from the holy One,

which teaches you all things", 1 John 2:20. Another Spirit, far

above that which is in other men, 1 Cor. 2:12. And as this spirit

which is in you, is fitted for this life of holiness "(for you are

his workmanship, created in Christ Jesus to good works", Eph. 2:10.)

so this holy spirit of principle, infused into your souls, has such

a natural tendency to this holy life, that if you life not purely

and strictly, you must offer violence to your own principles and new

nature. A twofold help this principle affords you for a life of

holiness.

1. First, It pulls you back from sin, as in Joseph; "How can I

do this great wickedness, and sin against God?" And it also inclines

you powerfully to obedience. It is a curb to sin, and an spur to

holiness. It is impossible for all others to live spiritually and

heavenly, because they have no new nature to incline them hereunto.

And, methinks, it should be hard for you to live carnally, and

sensually; and therein cross the very bent and tendency of the new

creature, which is formed in you. How can you neglect prayer, as

others do, whilst the Spirit, by divine pulsations, is awaking and

rousing up your sluggish hearts with such inward motions, and

whispers, as that, Psal. 27:8. "Seek my face". Yea, whilst you feel,

(during your omissions of duty), something within that bemoans

itself, and, as it were, cries for food, pains and gripes you, like

an empty stomach, and will not let you be quiet, till it be

relieved. How can you let out your hearts to the world, as other men

do, when all that while your spirit is restless, and aches like a

bone out of joint? And you can never be at ease, till you come back

to God, and say, as Psal. 116 "Return to thy rest, O my soul". Is it

not hard, yea, naturally impossible, to fix a stone, and make it

abide in the fluid air? Does not every creature, in a restless

motion, tend to its proper centre, and desire its own perfection? So

does this new creature also. You see how the rivers in their course

will not be checked, but bear down all the obstacles in their way,

et soevior ab obice ibit; a stop does but make them raise the more,

and run the swifter afterwards.

There is a central force in these natural motions, which cannot

be stopped. And the like may you observe, in the motions of a

renewed soul, John 4: 14 "It shall be in him as a well of water

springing up." And is it not hard for you to keep it down, or turn

its course? How hard did Jeremiah and David find that work? If you

do not live holy lives, you must cross your own new nature, and

violate the law that is written in your own hearts, and engraven

upon your own bowels. To this purpose a late writer speaks; Till you

were converted, (saith he) the flesh was predominant, and therefore

it was impossible for you to live any other than a fleshly life; for

every thing will act according to its predominant principle. Should

you not therefore live a spiritual life? Should not the law of God

written in your hearts, be legible in your lives? O should not your

lives be according to the tendency of your hearts? Thus he:

Doubtless this is no small advantage to practical holiness. But,

Secondly, Besides this principle within, you have no small

assistance for the purity of life, by these excellent patterns

before you. The path of holiness is no untrodden path to you. Christ

and his servants have beaten it before you. The life of Christ is

your copy, and it is a fair copy indeed, without a blot. Oh! what an

advantage is this, to draw all the lines of your actions, according

to his example! This glorious, grand example is often pressed upon

for your imitation, Heb 12: 2. Looking to Jesus, he has left you an

example, that ye should tread in his steps, 1 Pet 2: 21. His life is

a living rule to his people; and besides Christ's example, (for you

may say, who can live as Christ did? his example is quite above us)

you have a cloud of witnesses. A cloud for its directive use, and

these men of like passions, temptations, and constitutions with you;

who have gone before you in exemplary holiness. The Holy Ghost

(intending therein your special help and advantage) has set many

industrious pens to sock, to write the lives of the saints, and

preserve for your use, their holy sayings, and heavenly actions He

bids you "take them for an example," James 5: 10. Oh! what excellent

men are passed on before you! what renowned Worthies have led the

way! Men, whose conversions were in heaven, whilst they tabernacled

on earth. Whilst this lower world had their bodies, the world above

had their hearts, and their affections. Their actions, and their

designs were all for heaven. Men that improved troubles and

comforts; losses and gains, smiles and frowns, and all for heaven.

Men that did extract heaven out of spirituals, out of temporals, out

of all things; their hearts were full of heavenly meditations, their

mouths of heavenly communications, and their practices of heavenly

inclination: O what singular help is this! Where they followed

Christ, and kept the way, they are propounded for your imitation;

and where any of them turned aside, you have a mark set upon that

action for your cautions and prevention. Does any strange or unusual

trial befall you, in which you are ready to say with the church,

Lam. 1:12, "Was there ever any sorrow like unto my sorrow?" Here you

may see "the same affliction accomplished in your brethren", 1 Pet.

5:9. Here is a store of good company to encourage you. Do the world

and the devil endeavour to turn you from your duty, by loading it

with shameful scoffs, or sufferings? In this case you may look to

Jesus, who despised the shame; and to your brethren, "who counted it

their honour to be dishonoured for the name of Christ", as the

original of the text, Acts 5:41, may be translated. Is it a

dishonour to thee, to be ranked with Abraham, Moses, David, and such

as were the glory of the ages they lived in? Art thou at any time

under a faint fit of discouragement, and ready to despond under any

burden? Oh, how mayest thou be animated by such examples, when such

a qualm comes over thy heart? Some sparks of their holy courage

cannot choose but steal into thy breast, whilst thou considerest

them. In them, God has set before thee the possibility of overcoming

all difficulties, thou seemst men of the same mould, who had the

same trials, discouragements and fears, that now thou hast, and yet

overcame all. How is thy unbelief checked, when thou sayest, Oh! I

shall never reach the end, I shall one day utterly perish! Why dost

thou say so? Why may not such a poor creature as thou art, be

carried through as well as they? Had not they the same temptations

and corruptions with you? Were they not all troubled with an naughty

heart, an ensnaring world, and a busy devil, as well as you? Alas!

When they put on the divine, they did not put off the human nature;

but complained, and feared, as you do; and yet were carried through

all.

O what an advantage have you this way! They that first trusted

in Christ, had not such helps as you. You stand upon their

shoulders. You have the benefit of their experiences. You that are

fallen into the last times, have certainly the best helps to

holiness, and yet, will not you live strictly and purely? still you

put on the name and profession of Christians, and yet be lofty in

your spirits; earthly in your designs; neglective of duty; frothy in

your communications? Pray, from which of all the saints did you

learn to be proud? Did you learn that from Christ, or any of his?

From which of his saints did you learn to be earthly and covetous,

passionate or censorious, over-reaching and crafty? If you have read

of any such evils committed by them, have you not also read of their

shame and sorrow, their repentance and reformations? If you have

found any such blots in their lives, it was left there designedly to

prevent the like in yours. O, what an help to holiness is this!

Thirdly, And this is not all. You have not only a principle

within you, and a pattern before you, but you have also an

omnipotent assistant to help, and encourage you throughout your way.

Are you feeble and infirm? and is every temptation, even the

weakest, strong enough to turn you out of the way of your duty? Lo,

God has sent his Spirit to help your infirmities, Rom. 8:26. No

matter then how weak you are, how many and mighty your difficulties

and temptations are, as long as you have such an assistant to help

you. Great is your advantage for a holy life this way also. For,

(1 ) First, when a temptation to sin presses sore upon you, he

pleads with your consciences within, whilst Satan is tempting

without. How often has he brought such scriptures to your

remembrance, at the very opportunity, as have saved you out of the

temptation? If you attend his voice, you may hear such a voice

within you as that, Jer. 44:4, "O do not this abominable thing which

I have!" What mighty strivings were there in the heart of Spira, as

himself relates? He heard, as it were, a voice within him, saying,

Do not write, Spira, do not write. To this purpose is that promise,

Isa. 30:20, 21 "Thine eyes shall behold thy teachers, and thine ears

shall hear a word behind thee, saying, "This is the way, walk ye in

it? when you turn to the right hand, and when you turn to the left."

Here you have a two-fold help to holiness, the outward teaching of

the word, verse 20 and the inward teachings of the Spirit, verse 21.

He shall say, this is the way, when ye are turning aside to the

right-hand, or to the left Alluding to a shepherd, saith one, who,

driving his sheep before him; whistles then in, when he sees them

ready to stray.

(2 ) Secondly, When ye walk homily and closely with God in your

duties, and the Spirit encourages you to go on, by those inward

comforts, scalings, and joys, you have from him at such times; how

often does he entertain your souls in public ordinances, in private

duties, with his hidden Manna, with marrow and fatness, with

incomparable and unspeakable comforts, and all this to strengthen

you in your way, and encourage you to hold on?

(3.) Thirdly, When you are indisposed for duties, and find your

hearts empty and dry, he is ready to fill them, quicken and raise

them; so that oftentimes the beginning and end of your prayers,

hearing or meditations, are as vastly different, as if one man had

begun, and another ended the duty. O then, what assistance for a

holy life have you! Others indeed are bound to resist temptations,

as well as you; but, alas! having no special assistance from the

Spirit, what can they do? It may be, they reason with temptation a

little while, and in their own strength resolve against it; but how

easy a conquest does Satan make, where no greater opposition is made

to him than this? Others are bound to hear, meditate, and pray, as

well as you; else the neglect of those duties would not be their

sin: But, alas, what pitiful work do they make of it! being left to

the hardness and vanity of their own hearts, when you spread your

sails, you have a gale, but they lie wind bound, heart-bound, and

can do nothing spiritually in a way of duty.

Fourthly, and lastly, to mention no more, You have a further

advantage to this holy life, by all the rods of God that are at any

time upon you. I might show you in many particulars, the advantages

this way also, but I shall only present these three to your

observation at this time.

First, By these you are clogged, to prevent your straying and

wandering. Others may wander even as far as hell, and God will not

spend a sanctified rod upon them, to reduce or stop them; but saith,

let them alone," Hos. 4: 17. But if you wander out of the way of

holiness, he will clog you with one trouble or other to keep van

within bounds, 2 Cor. 12: 7. "Lest I should be lifted up, a thorn in

the flesh, a messenger of Satan, was sent to buffet me." So David,

Psal. 119: 67. "Before I was afflicted, I went astray; but now I

have kept thy word." Afflictions are used by God, as thorns by

husband men, to stop the gaps and keep you from breaking out of

God's way, Hos. 2: 6. "I will hedge up her way with thorns, and

build a wall, that she shall not find her paths." A double allusion;

1. To cattle that are apt to stray, I will hedge up thy way with

thorns. 2. To the sea, which is apt to overflow the country, I will

build a wall to prevent inundations. Holy Basil was a long time

sorely afflicted with an inveterate head-ache, he often prayed for

the removal of it; at last God removed it, but in the room of it, he

was sorely exercised with the motions and temptations of lust;

which, when he perceived, he heartily desired his head-ache again,

to prevent a worse evil. You little know the ends and uses of many

of your afflictions. Are you exercised with bodily weakness? it is a

mercy you are so; and if these pains and infirmities were removed,

these clogs taken off, you may with Basil, wish for them again, to

prevent worse evils. Are you poor? why, with that poverty God has

clogged your pride. Are you reproached? with these reproaches God

has clogged your ambition. Corruptions are prevented by your

afflictions. And, is not this a marvellous help to holiness of life?

Secondly, By your afflictions, your corruptions are not only

clogged, but purged. By these God dries up and consumes that spring,

of sin that defiles your lives, Isa. 27: 9. "By this therefore shall

the iniquity of Jacob be purged; and this is all the fruit to take

away sin." God orders your wants to fill your wantonness; and makes

your poverty poison to your pride. They are God's physic, to purge

ill humours out of your souls. "When they fall by the sword, and by

famine, and by captivity, and by spoil, it is to try them, and to

purge them, and to make them white?" They are both purges and

lavatories to your souls. Others have the same afflictions that you

have, but they do not work on them as on you; they are to you as

fire for purging, and water for cleansing: and yet, shall not your

lives be clean? It is true, (as one well observes upon that place of

Daniel,) Christ is the only lavatory, and his blood the only

fountain to wash away sin: but, in the virtue and efficacy of that

blood, sanctified afflictions are cleansers and purgers too.

A cross without a Christ never made any man better, but with

Christ, saints are much the better for the cross. Has God been (as

it were) so many days and nights a whitening you, and yet is not the

hue of your conversation altered? Has he put you so many times into

the furnace, and yet is not the dross separated? The more

afflictions you have been under, the more assistance you have had

for this life of holiness.

Thirty, By all your troubles, God has been weaning you from the

world, the lusts, loves, and pleasures of it; and drawing out your

souls to a more excellent life and state than this. He makes your

sorrows in this life, give a lustre to the glory of the next.

Whoever has, be sure you shall have no rest here; and all, that you

may long more ardently for that to come. He often makes you groan,

"being burdened, to be clothed with your house from heaven," 2 Cor.

5: 4. And yet will you not be weaned from lusts, customs, and evils

of it? O what mariner of persons should you be for heavenly and holy

conversations? You stand upon the higher ground. You have, as it

were, the wind and tide with you. None are assisted for this life as

you are. Put all this together, and see what this second argument

contributes toward our further conviction, and persuasion to holy

life. Have you received a supernatural principle, fitting you for,

and inclining you to holy actions, resisting and holding you buck

from sin? Has God also set before you such eminent patterns to

encourage and quicken you in your way? Doth the Spirit himself stand

ready, so many ways, to assist and help you in all difficulties, and

has God hedged up the way of sin with the thorns of affliction, to

prevent your wandering, and yet will you turn aside? Will you offer

violence to your own principles and new nature? Refuse to follow

such leaders as have beaten the way before you? Resist, or neglect

his gracious assistance of the blessed Spirit, which he offers you

in every need, and venture upon sin, though God has hedged up your

way with afflictions? O, how can you do such great wickedness, and

sin against such grace as this!

Methinks, I need say no more to convince you how much you are

concerned to keep the issues of life pure, none being so much

obliged to it, or assisted for it, as you are. But when I remember

that Joash lost the complete victory over the Syrians, because he

smote not his arrows often enough upon the ground, 2 Kings 13: 8. I

shall level one arrow more at this mark: For, indeed, that can never

be enough pressed, which can never be enough practised. And

therefore,

Consid. 3. Thirdly, It will yet farther appear to be your high

concernment, to exact holiness in your conversations, because of the

manifold and great uses which God has to make of the visible

holiness and purity of your lives, both in this world and that to

come. The uses God puts the conversation-holiness of his people in

this world unto, are these among others.

First, To win over souls to Christ, and bring them in love with

religion. Practical holiness is a very lovely, attractive, and

obliging thing. If the heathen could call moral virtue verticordia,

turn-heart, from that obliging and winning power it exercises upon

the hearts of men; if they could say of it, that were it visible to

human eyes, all men would adore it, and fall in love with it; how

much rather may we say so of true holiness, made visible in the

lives of saints! This is the turn-heart indeed. It makes the souls

of men to cling and cleave to the persons in whom it is; as it is

prophesied, Zech. 8: 23. of the Jews, when they shall be called,

(which shall be a time of great holiness,) "in that day, ten men out

of all languages of the nations shall take hold of the skirt of him

that is a Jew, saying, we will go with you, for we have heard that

God is with you." So much of God as appears in men, so much drawing

excellency there is in them. And this is the apostle's argument, 1

John 1:3 "That ye may have fellowship with us." Why, what is there

in your fellowship to invite men to you? "Truly our fellowship is

with the Father, and with his Son Christ Jesus." Who can choose but

to covet their company, that keep company every day with God? Great

is the efficacy of visible holiness to work upon the hearts of men;

either as a concause, working in fellowship with the word, or as a

single instrument, working solitarily without the word.

Where God is pleased to afford the word unto men, there the

practical holiness of saints is of singular use, to assist and help

it in its operation upon the hearts of men. When the lives of

Christians sensibly experience that to the eyes of men, which the

gospel does to their ears; when so we preach, and so ye believe and

live; when we draw by our doctrines, and you draw with us by your

examples; when we hold forth the word of life doctrinally, and you

hold it forth practically, as Phil. 2: 16. Where is the heart that

can stand before us? O! when the plain and powerful gospel pierces

the ears of men, and at the same time, the visible holiness of

professors shines so full in their faces, that they must rather put

out their own eyes, or else be forced to acknowledge, that God is in

you of a truth; then it will work to purpose upon souls. Then will

Christ see of the travail of his soul daily.

Yea, if God deny the word to men, yet this practical holiness I

am speaking of, may be to them an ordinance for conversion. This

way, souls may be won to Christ without the word, as the apostle

speaks, 1 Pet. 3: 1. Though pulpits should be silent, and vision

fail; yet, if you would this way turn preachers, if your lives may

but preach the reality, excellency, and sweetness of Jesus Christ

and his ways; and, if you would this way preach down the love of the

world, and let men see what poor vanities these are; and preach up

the necessity and beauty of holiness; surely you, even you might be

honoured to bring many souls to Christ, to turn many to

righteousness, and cause many to bless God, on your behalf, in the

day of visitation. This is the use God has for the holiness and

purity of your lives, and does not this engage you strongly to it?

What, not when it may prove the means of eternal the to others?

Surely, if you have any bowels of mercy in you, you cannot hide from

others that whereby they may be saved. How can you, instead of

holding forth the word of life, (which is your manifest duty)

visibly hold forth the works of death before men? Have you been

beholden to others, and shall none be beholden to you for help

towards heaven? Dare you say, let others shift as well as they can,

find the way to heaven by themselves if they can, they shall have no

benefit by your light? If you be Christians, you are Christians of a

different stamp and spirit frown all those we find described in

scripture. Should you not rather say as the lepers did, 2 Kings 7:

6. "Do we well to hold our peace," whilst others are perishing?

Shall the lips of ministers, and the lives of Christians, be both

silenced together? Shall poor sinners neither hear any thing from

us, nor see any thing from you, that may help them to Christ? The

Lord have mercy then upon the poor world, and pity it, for its case

is desperate. O put on, as the elect of God, bowels of mercy.

Destroy not, by the looseness of your conversation, so many souls;

for your scandalous miscarriages are like a bag of poison put into

the spring which supplies the whole city with water.

Secondly, Another use God has for it, is to recover and salve

the credit of religion, which by the apostasies of hypocrites, and

scandalous falls of careless Christians, is wounded and exposed to

contempt. Much reproach by this means is brought upon religion, and

how shall that reproach be rolled away, but by your strictness and

purity? By this the world must be convinced that all are not so.

Though some be a blot to the name of Christ, yet others are his

glory. The more others slur and disgrace religion, the more God

expects you to honour and adorn it. I remember Chrysostom brings in

the persecutors speaking to two renowned martyrs, after this manner,

Nonne videtis alios vestri ordinis hoc fecisse? i.e. Why are you so

nice and scrupulous? See you not that others of your rank and

profession have done these things? To which they returned this brave

answer, Nos hac potissimum ratione viriliter stabimus, i.e. have

they done it? For that very reason we will stand out like men, and

will never yield to it. There is an holy Antiperistasis in the zeal

of a Christian, which makes it, like fire, burn most vehemently in

the coldest weather. If men make void God's law, therefore will

David love his commandments above gold, Psal. 119: 127. If there be

many Pendletons among professors who will betray Christ and his

truth to save their flesh; God will have some Sanders to repair that

breach, by their constancy and courage in appearing for them.

Thirdly, God makes use of it for the encouragement of his

ministers who labour among you. And indeed it is of no small use to

refresh their hearts, and strengthen their hands in their painful

work: "Now we live (saith the apostle) if ye stand fast in the

Lord," 1 Thess. 3: 8. He speaks as if their very life lay at the

mercy of the people, because so much of the joy and comfort of it is

wrapt up in their regularity and steadfastness. God knows what a

hard providence his poor ministers have, and how many

discouragements attend them in their work; hear how one of them

expresses it, "Ministers would not be gray headed so soon, nor die

so fast, notwithstanding their great labours, if they were but

successful; but this cuts to the heart, and makes us bleed in

secret, that though we do much, yet it comes to nothing. Our work

dies therefore we die. Not so much that we labour, as that we labour

in vain: When our ministry petrifies, turns hearts into stones, and

these taken up and thrown at us, this kills us; the recoiling of our

pains kills us. When our peace returns to us; when we spend our

strength to make men more nought than they were; this wounds our

hearts, which should be considered by sinners. To kill one's self,

and one's minister too, who would save them; what a bloody condition

is this! Every drop that has fallen from our heart and hand, from

our eye-lids and eye-brows, shall be all gathered up, and put as

marginal notes by all our labours, and all put in one volume

together, and this volume put into your hands at the great day, and

opened leaf after leaf, and read distinctly and exactly to you.

Christians, you hear our case, you see our work. Now a little

to cheer our spirits in the midst of our hard and killing labours,

God sends us to you for a little refreshment, that, by beholding

your holy and heavenly conversation, your cheerful obedience, and

sweet agreement in the ways of God, we may be comforted over all

these troubles, 2 Thess. 1: 3, 4. And will you wound and kill our

hearts too? O what a cut will this be!

Fourthly, God has further use for the holiness of your lives;

this serves to daunt the hearts, and overawe the consciences of his

and your enemies. And sometimes it has had a strange influence and

effect upon them. There is a great deal of awful Majesty in

holiness, and when it shines upon the conscience of a wicked man, it

makes him stoop and do obeisance to it, which turns to a testimony

for Christ and his ways before the world. Thus Herod was overawed by

the strict and holy life of John; he feared him, knowing that he was

a just and holy man, and observed (or preserved and saved) him.

That bloody tyrant was convinced in his conscience of the worth

and excellency of that servant of God, and was forced to reverence

him for his holiness. So Darius, Dan. 6: 14,18, 19, 20. What

conflicts had he with himself about Daniel, whom he had condemned;

his conscience condemned him, for condemning so holy and righteous a

person. "Then the king went to his palace, and passed the night in

fastings; neither were instruments of music brought before him, and

his sleep went from him. He goes early in the morning to the den,

and cries with a lamentable voice, O Daniel, servant of the living

God." How much is this for the honour of holiness, that it conquers

the very persecutors of it; and makes them stoop to the meanest

servant of God! It is said of Henry II of France, that he was so

daunted by the heavenly majesty of a poor taylor that was burnt

before him, that he went home sad, and vowed, that he would never be

present at the death of such men any more. When Valence the emperor

came in person to apprehend Basil, he saw such majesty in his very

countenance, that he reeled at the very sight of him; and had fallen

backward to the ground, had not his servants stept in to support

him. O holiness, holiness, thou art a conqueror. So much, O

Christians, as you show of it in your lives, so much you preserve

your interest in the consciences of your enemies: cast off this, and

they despise you presently.

Fifthly, and lastly, God will use the purity of your

conversations to judge and convince the world in the great day. It

is true, the world shall be judged by the gospel, but your lives

shall also be produced as a commentary upon it; and God will not

only show them by the word how they ought to have lived, but bring

forth your lives and ways to stop their mouths, by showing how

others did live. And this I suppose is intended in that text, 1 Cor.

6:2, "The saints shall judge the world, yea, we shall judge angels;"

i.e. our examples are to condemn their lives and practices, as Noah,

Heb. 11:7 is said to condemn the world by building the ark, i.e. his

faith in the threatening, and obedience to the command, condemned

their supineness, infidelity and disobedience. They saw him every

day about that work, diligently preparing for a deluge, and yet were

not moved with the like fear that he was; this left them

inexcusable; so when God shall say in that day to the careless

world, did you not see the care, and diligence, the holy zeal,

watchfulness, and self-denial of my people, who lived among you? How

many times have they been watching and praying, when you have been

drinking or sleeping! Was it not easy to reflect when you saw their

pains and diligence, Have not I a soul to look after as well as

they; a heaven to win or lose, as well as they? O how speechless and

inexcusable will this render wicked men, yea, it shall not only be

used to judge them, but angels also. How many shocks of temptations

have poor saints stood,; whereas they fell without a tempter? They

stood not in their integrity, though created in such excellent

natures; how much then are you concerned on this very account also

to walk exactly! if not instead of judging then, you shall be

condemned with them.

And thus you see what use your lives and actions shall be put

to; and are these inconsiderable uses? Is the winning over souls to

God a small matter? Ii the salving the honour and reputation of

godliness a small matter? Is the encouraging the hearts and

strengthening of the hands of God's poor ministers, amidst their

spending, killing labours, a small matter? Is the awing of the

consciences of your enemies, and judging them in the last day, a

light thing? Which of these can you call so?

O then, since you are thus obliged to holiness of life, thus

singularly assisted for it; and since there are such great

dependencies upon it, and uses for it, both now and in the world to

come, see that ye be holy in all manner of conversation. See that,

"as ye have received Christ Jesus the Lord, so ye walk in him,"

always remembering, that for this very end, Christ has redeemed, or

"delivered you out of the hands of your enemies, that you might

serve him without fear, in righteousness and holiness all the days

of your lives," Luke 1: 74, 75. And to how little purpose will be

all that I have preached, and you have heard, of Christ, if it be

not converted into practical godliness? This is the scope and design

of it all.

And now, reader, thou art come to the last leaf of this

treatise of Christ, it will be but a little while, and thou shalt

come to the last page or day of thy life; and thy last moment in

that day. Wo to thee, wo and alas for ever; if an interest in this

blessed Redeemer be then to get. The world affords not a sadder

sight, than a poor Christless soul shivering upon the brink of

eternity. To see the poor soul that now begins to awake out of its

long dream, at its entrance into the world of realities, to shrink

back into the body, and cry, O, I cannot, I dare not die. And then

the tears rundown. Lord, what will become of me? O what shall be my

eternal lot? This, I say, is as sad a sight as the world affords.

That this may not be thy case, reflect upon what thou hast read in

these sermons. Judge thyself in the light of them. Obey the calls of

the Spirit in them. Let not thy slight and formal spirit float upon

the surface of these truths, like a feather upon the water; but get

them deeply fixed upon thy spirit, by the Spirit of the Lord;

turning them into life and power upon thee; and so animating the

whole course and tenor of thy conversation by them, that it may

proclaim to all that know thee, that thou art one who esteemest all

to be but dross, that thou mayest win Christ.

The End

Livros Grátis
( http://www.livrosgratis.com.br )
 
Milhares de Livros para Download:
 
Baixar livros de Administração
Baixar livros de Agronomia
Baixar livros de Arquitetura
Baixar livros de Artes
Baixar livros de Astronomia
Baixar livros de Biologia Geral
Baixar livros de Ciência da Computação
Baixar livros de Ciência da Informação
Baixar livros de Ciência Política
Baixar livros de Ciências da Saúde
Baixar livros de Comunicação
Baixar livros do Conselho Nacional de Educação - CNE
Baixar livros de Defesa civil
Baixar livros de Direito
Baixar livros de Direitos humanos
Baixar livros de Economia
Baixar livros de Economia Doméstica
Baixar livros de Educação
Baixar livros de Educação - Trânsito
Baixar livros de Educação Física
Baixar livros de Engenharia Aeroespacial
Baixar livros de Farmácia
Baixar livros de Filosofia
Baixar livros de Física
Baixar livros de Geociências
Baixar livros de Geografia
Baixar livros de História
Baixar livros de Línguas

Baixar livros de Literatura
Baixar livros de Literatura de Cordel
Baixar livros de Literatura Infantil
Baixar livros de Matemática
Baixar livros de Medicina
Baixar livros de Medicina Veterinária
Baixar livros de Meio Ambiente
Baixar livros de Meteorologia
Baixar Monografias e TCC
Baixar livros Multidisciplinar
Baixar livros de Música
Baixar livros de Psicologia
Baixar livros de Química
Baixar livros de Saúde Coletiva
Baixar livros de Serviço Social
Baixar livros de Sociologia
Baixar livros de Teologia
Baixar livros de Trabalho
Baixar livros de Turismo
 
 