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  THE FOUNTAIN OF LIFE OPENED UP
  by John Flavel
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John Flavel's devotional work exploring Christ's role as redeemer and judge,
emphasizing the assurance believers have through Christ's sacrificial love and
their eternal inheritance in Him.

  Chapters: 30

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  TABLE OF CONTENTS
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    0. The Fountain of Life Opened Up
    1. Part 29
    2. Part 28
    3. Part 27
    4. Part 26
    5. Part 25
    6. Part 24
    7. Part 23
    8. Part 22
    9. Part 21
   10. Part 20
   11. Part 19
   12. Part 18
   13. Part 17
   14. Part 16
   15. Part 15
   16. Part 14
   17. Part 13
   18. Part 12
   19. Part 11
   20. Part 10
   21. Part 9
   22. Part 8
   23. Part 7
   24. Part 6
   25. Part 5
   26. Part 4
   27. Part 3
   28. Part 2
   29. Part 1

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  CHAPTER 0: THE FOUNTAIN OF LIFE OPENED UP
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  CHAPTER 1: PART 29
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How can you neglect prayer, as others do, while the Spirit, by divine
pulsations, is awakening and rousing up your sluggish hearts, with such inward
motions and whispers, as Psalm 27, verse 8, Seek ye my face. Yea, while you
feel, during your omissions of duty, something within that bemoans itself, and
as it were, cries for food, and will not let you be quiet, till it be relieved.
How can you give your hearts to the world, as other men do, when all the 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 Psalm 116, verse 7, Return
unto thy rest, O my soul.

Is it not hard, yea, naturally impossible, to fix a stone, and make it abide in
the fluid air? Doth not all matter, in a reckless motion, tend to its proper
center, and desire its own perfection? So doth 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. A stop doth but make them rage the more, and run the
swifter afterwards.

There is a central force in these material things, which never ceases to act,
and such is the impulse of a renewed soul. It shall be in him a well of water
springing up, John 4, 14. And is it not hard for you to keep it down, or turn
its course? Was it not so with David and Jeremiah? If you do not live holy
lives, you must cross your own new nature, and violate the law that is written
in your heart.

Till you were converted, says one, the flesh was predominant, and therefore it
was impossible for you to live any other than a fleshly life. For everything
will act according to its predominant principle. Should you not then 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 heart?
Doubtless this is no small advantage to practical holiness.

But, number two, besides this principle within, you have no small assistance for
purity of life by the excellent patterns before you. The path of holiness is no
untrodden path. 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.
O, what an advantage is this, to draw all the lines of your actions according to
his example. This glorious, grand example is often urged for your imitation.

Looking unto Jesus, Hebrews 12 verse 2. He hath left you an example that ye
should follow his footsteps, verse Peter 2, 21. His life is a living rule to his
people. And besides Christ's example, you have a cloud of witnesses, 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, hath inspired
many 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
O, what excellent men have gone before you, what renowned worthies have led the
way.

Men whose conversation was in heaven, while they tabernacled on earth. While
this lower world had their bodies, the world above had their hearts and
affections. Their actions and their designs were for heaven.

Men that improved troubles and comforts, losses and gains, smiles and frowns,
and all for heaven. Their hearts, their language, and their lives were full of
heaven. O, what singular help is this! Where they followed Christ and kept the
way, they are set before you for your imitation.

And where any of them turned aside, you have a mark set upon that action for
your caution and prevention. Does any strange or unusual trial befall you? Here
you may see the same affliction accomplished in your brethren. 1 Peter 5.9 Here
is a store of good company to encourage you.

Do the world and the devil endeavor you to turn from your duty by loading it
with shameful scoffs or suffering? You may look to Jesus, who despised the
shame, and to your brethren, who counted it their honor to be dishonored for the
name of Christ. Acts 5.41 Is it a dishonor to thee to be ranked with Abraham,
Moses, David, and such as were the glory of the age in which they lived? Art
thou at any time in discouragement and ready to despond under any burden? O, how
mayst thou be animated by such examples! Some sparks of their holy courage
cannot put steel into thy breast, while thou considerest them. In them God hath
set before thee the possibility of overcoming all difficulties.

Thou seest men of the same mold, who had the same trials, discouragements, and
fears, that now thou hast, and yet overcame all. How is thy unbelief checked
when thou sayest, O, 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 evil heart, an
ensnaring world, and a busy devil as you are? 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 in this respect!
They that first trusted in Christ had not such helped.

You have the benefit of their experience. You in these last times have certainly
the best helps to holiness, and yet will you not live strictly and purely? Will
you take the name and profession of Christians, and yet be lofty in your spirit,
earthly in your designs, negligent of duty, vain in your communications? Pray,
from which of all the saints did you learn to be proud? Did you learn it from
Christ, or any of His? From which of His saints did you learn to be earthly and
covetous, passionate and censorious, overreaching and crafty? If you have read
of such sins committed by them, have you not also read of their shame and
sorrow, their repentance and reformation? If you have found any such blots in
their lives, they were left there designedly to prevent the same in yours. O,
what a help to holiness is this! 3. 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? 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 infirmity. Romans 8.26 No matter then how weak you are, how many and mighty
your difficulties and temptations, as long as you have such an assistant to help
you, great is your advantage for a holy life in this respect. When a temptation
to sin presses sore upon you, he pleads with your conscience within, while Satan
is tempting without.

How often hath he brought such scriptures to your remembrance, as have saved you
out of temptation. If you attend to his voice, you may hear a voice within you,
O do not this abominable thing which I hate. Jeremiah 44.4 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 ye turn to the right hand, and when ye turn to
the left.

Isaiah 30.20-21 Here you have a twofold help to holiness, the outward teaching
of the word, verse 20, and the inward teachings of the Spirit, verse 21. When
you walk holily and closely with God in duty, and the Spirit encourages you by
these inward comforts, feelings, and joys you have from Him at such times, how
often does he refresh your spirits in public ordinances and in private duties,
with his hidden manna, with morrow and fatness, with incomparable and
unspeakable comforts, and all this to strengthen and encourage you in your way.
When you are indisposed to duty and find your hearts empty and dry, he is ready
to fill, quicken, and raise them, so that often the beginning and end of your
prayers, hearing, or meditations are as unlike as if one man had begun and
another ended the duty.

O then, what assistances for a holy life have you? Others indeed are bound to
resist temptation as well as you, but alas have 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 he meets no greater opposition than this.

Others are bound to hear, meditate, and pray as well as you, else the neglect of
these 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 the way of duty.

4. You have a further advantage to this holy life by all the chastisements with
which God visits you. I might show you in many particulars the benefits you thus
receive, but will now present only three. By these he prevents your strain and
wandering.

Others may wander even as far as hell, and God employ no sanctified rod upon
them to reduce or stop them, but say, Let them alone. Hosea 4.17 But if you
wander out of the way of holiness, he will send some trial to keep you within
bounds. Lest I should be lifted up, a thorn in the flesh, a messenger of Satan,
was sent to buffet me.

2 Corinthians 12.7 So, David, before I was afflicted, I went astray, but now I
have kept thy word. Psalm 119.67 Afflictions are used by God as thorns by
husbandmen, to stop the gaps and keep you from breaking out of God's way. I will
hedge up her way with thorns, and build a wall, that she shall not find her
path.

Hosea 2.6 Basil was sorely afflicted with an invertebrate headache, and often
prayed for its removal. At last God removed it, but in the room of it he was
sorely exercised with temptation, which when he perceived, he heartily desired
his headache again, to prevent a worse evil. You little know the ends and use 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 might with Basil
wish for them again, to prevent worse evils. Are you poor? With that poverty God
hath clogged your pride. Are you reproached? With these reproaches God hath
clogged your ambition.

Corruptions are prevented by your afflictions. And is not all this a merciful
help to a holy life? By your afflictions your corruptions are purified. By these
God dries up and consumes that spring of sin that defiles you.

By this therefore shall the iniquity of Jacob be purged, and this is all the
fruit to take away his sin. Isaiah 27.9 God orders your wants to kill your
wantonness, and makes your poverty slay your pride. 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.

Daniel 11.33-35 Others have the same afflictions that you have, but they are not
sanctified to them. To you they are as fire for purging, and water for
cleansing, and yet shall not your lives be clean. It is true as one well
observes, Christ's blood is the only fountain to wash away sin.

But in the virtue and efficacy of that blood, sanctified afflictions also purify
us. A cross without Christ never made any man better, but with Christ saints are
much the better for the cross. Hath God put you so many times into the furnace,
and yet is not the dross consumed? The more afflictions you have suffered, the
more assistance you have had for this life of holiness.

By all your troubles, God hath been sundering your affections from the world,
and drawing out your souls to a more excellent life and state than this. He
makes your sorrows in this life give a luster to the glory of the next. Be sure
He will never give you rest here, and all that you may long more ardently for
that to come.

He often makes you groan, being burdened, earnestly desiring to be clothed with
your house from heaven. 2 Corinthians 5 verses 2 and 4 And yet will you not be
weaned from the lusts, customs, and sins of this world? O what manner of persons
should you be in heavenly and holy conversation? 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 to constrain you to a holy life. Have you
received a supernatural principle fitting you for and inclining you to holy
actions, resisting and holding you back from sin? Hath God also set before you
such imminent patterns to encourage and quicken you in your way? Doth the Spirit
Himself stand ready in so many ways to help you in all your difficulties? And
hath 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 the gracious assistance of the Blessed Spirit, which He offers
you in every need. And venture upon sin, though God hath hedged up your way with
affliction. O how can you do such great wickedness and sin against such grace as
this? Roman numeral 3 Another irresistible motive to a godly life appears in the
great and manifold uses God will make of the visible holiness and purity of your
lives, both in this world and that to come.

Among these are, number one, to win souls to Christ and bring them in love with
religion. Practical holiness is lovely, attractive, and constraining. If the
heathen could say of moral virtue that were it visible to human eyes, all men
would adore it and fall in love with it, how much rather may we so say of true
holiness made visible in the lives of saints.

So much of God as appears in men, so much excellency there is in them to draw
men to Him. And this is the apostle's argument, that ye may have fellowship with
us. 1 John 1.3 Why, what is there in fellowship to invite men to you? Truly our
fellowship is with the Father and with His Son Jesus Christ, who can but covet
the company of them who keep company every day with God.

Great is the efficacy of visible holiness upon the hearts of men, either working
in fellowship with the word or working solitarily without the word. Where God is
pleased to afford the word unto men, there the practical holiness of saints is
of great use in enforcing it upon their hearts. When the lives of Christians
speak to the eyes of men what the gospel does to their ears, when we so preach
and you so believe and live, when we draw men by our doctrines and you draw with
us by your example, when we hold forth the word of life doctrinally and you hold
it forth practically, as Philippians 2.16, where is the heart that can stand
before us? Oh, when the plain and powerful gospel pierces the ears of men and at
the same time the visible holiness of professors so shines that they must
acknowledge that God is in you of a truth, then it will take effect upon the
souls of men.

Then will Christ see of the travail of his soul daily. Yea, if God deny the word
to men, yet this practical holiness may be to them an ordinance for conversion.
In this way souls may be won to Christ without the word, as the apostle speaks,
1 Peter 3.1. Though pulpits should be silent and vision fail, yet if our lives
but preach the reality, excellency and sweetness of Jesus Christ in his ways, if
you in 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 may be honored 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 hath for the holiness and purity of our lives, and doth not
this constrain you? What, not when it may prove the means of eternal life to
others? Surely if you have any bowels of mercy, 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 blessed by the faithfulness of others? And shall none be
helped by you towards heaven? Dare you say, let others shift as well as they
can, find the way to heaven by themselves as they can, they shall have no
benefit of your light. If such be the language of your heart or life, you are
Christians of a different stamp and spirit from any we find described in
scripture.

Should you not rather say as the lepers did, Do we well to hold our peace? While
others are perishing? If the lips of ministers are silenced, shall the lives of
Christians be also silent? Shall poor sinners neither hear anything from us, nor
see anything 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 falls are like a bag of poison put into the spring which
supplies the whole city with water. 2. Another use God makes of the holy lives
of his children is to recover the credit of religion, which by the apostasies of
hypocrites and scandalous falls of careless professors 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 disgrace religion, the more God expects you to honor and adorn it. I
remember Christosone brings in the persecutors speaking to two renowned martyrs
after this manner.

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 noble answer, For
that very reason we will stand out like men, and will never yield to sin. There
is a holy impulse in the zeal of a Christian which makes it the more bright in
the midst of obstacles, as fire burns more vehemently in the coldest weather. If
men make void God's law, therefore will David love his commandments above gold.

Psalm 119 verse 127 Number 3 God makes your holy living an encouragement to his
ministers. And indeed it is of no small use to refresh their hearts and
strengthen their hands in your painful work. Now we live, saith the apostle, if
ye stand fast in the Lord.

1 Thessalonians 3 verse 8 He speaks as if his very life lay at the mercy of the
people, because so much of its joy and comfort consisted in their regularity and
steadfastness. God knows what a hard duty 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 labors, 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
labor, as that we labor in vain. A quote from Lockyer on Colossians Christians,
you hear our case, you see our work.

Know a little to cheer our spirits in the midst of our hard and killing labors.
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 in all these troubles. 2 Thessalonians 1 verses 3
and 4 4 God hath further use for the holiness of your lives, in smiting the
consciences of his and your enemies.

5 There is awful majesty and 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. 6 Thus Herod was overawed by
the strict and holy life of John. He feared him, knowing that he was a just and
holy man.

7 That bloody tyrant was convinced in his conscience of the worth and excellence
of this servant of God, and was forced to reverence him for his holiness. 8 How
much is it to the honor of holiness that it conquers its very persecutors and
makes them stoop to the meanest servant of God? 9 It is said of Henry II of
France that he was so daunted by the heavenly majesty of a poor tailor who 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. 10 When Valens the emperor came in person to
apprehend Basil, he saw such majesty in his very countenance that he reeled at
the sight of him, and had fallen backward to the ground had not his servants
supported him.

11 O holiness, holiness, thou art a conqueror. 12 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 presently despise you.

5 God will use the purity of your walk to judge and convince the world in that
great day. 6 It is true the world shall be judged by the gospel, but your lives
shall also be produced as a commentary upon it. 7 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.

8 This, I suppose, is intended in that text, the saints shall judge the world,
yea, we shall judge angels. 1 Corinthians 6, verses 2 and 3 That is, our
examples are to condemn their lives and practices. As Noah, in Hebrews 11, verse
7, is said to condemn the world by building the ark.

That is, his faith in the threatening and obedience to the command condemned
their supineness, infidelity, and disobedience. 2 They saw him every day about
the work, diligently preparing for a deluge, and yet were not moved with fear.
This left them inexcusable.

3 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? 4 How many times have they been watching and praying when
you have been drinking and sleeping? 5 Was it not easy to reflect when you saw
their pains and diligence? Have not I a soul to be saved as well as they, a
heaven to win or lose as well as they? 6 O how speechless and inexcusable will
this render wicked men! Yea, it shall not only be used to judge them, but angels
also. 7 How many shocks of temptations have poor saints stood whereas angels
fell without a tempter? 8 They stood not in their integrity, though created with
such excellent natures. 9 How much then are you concerned on this account to
walk blamelessly? If not, instead of judging them, you shall be condemned with
them.

10 Thus you see what use shall be made of your lives and actions. 11 O then,
since you are under such obligations to a holy life, and are so wonderfully
assisted in it, and since God employs the holy living of his people for such
admirable ends, both here and in the world to come, see that ye be holy in all
manner of conversation. 12 See that, as ye have received Christ Jesus the Lord,
ye so walk in him, always remembering that for this very end Christ hath
redeemed or delivered you out of the hands of your enemies, that ye might serve
him without fear in holiness and righteousness all the days of your lives.

Luke 1 verses 74 and 75 To how little purpose will be all that I have said 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.

Woe to thee, woe in the last forever, if an interest in this blessed Redeemer be
then wanting. 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 and its entrance into the world of realities, shrink
back into the body and cry, O I cannot, I dare not die.

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 discourses. Judge thyself in the light of them.

Obey the calls of the Spirit in them. Let not thy slight, informal spirit float
upon the surface of these truths like a feather upon the water, but get them
deeply fixed upon my 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 esteemed all to be but droth, that thou mayest win Christ. This is the
end of the book.

This Reformation audio track is a production of Stillwater's Revival Books. SWRB
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You may also request a free printed catalog. And remember that John Calvin, in
defending the Reformation's regulative principle of worship, or what is
sometimes called the scriptural law of worship, commenting on the words of God,
which I commanded them not, neither came into my heart. From his commentary on
Jeremiah 731, God here cuts off from men every occasion for making evasions,
since he condemns by this one phrase, I have not commanded them, whatever the
Jews devised.

There is then no other argument needed to condemn superstitions than that they
are not commanded by God. For when men allow themselves to worship God according
to their own fancies, and attend not to His commands, they pervert true
religion. And if this principle was adopted by the Papists, all those fictitious
modes of worship in which they absurdly exercise themselves would fall to the
ground.

It is indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears. Were they to admit this
principle, that we cannot rightly worship God except by obeying His word, they
would be delivered from their deep abyss of error.

The Prophet's words, then, are very important, when he says that God had
commanded no such thing, and that it never came to His mind. As though He had
said that men assume too much wisdom when they devise what He never required,
nay, what He never knew.


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  CHAPTER 2: PART 28
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Moreover, all, except those who then survive on the earth, will have passed
their particular judgment long before that day. And being therein acquitted by
God, the judge of all, justified and admitted into heaven, Christ cannot now
condemn them with the world. Nay, he that judges 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 shall come forth as gold. We know that we
shall be justified. And more than this, they themselves shall be the assessors
with Christ in that day.

No, it is not the business of that day to condemn them, but to absolve and
pronounce them pardoned and justified, in that time of refreshing from the
presence of the Lord. Acts 3.19. A time of refreshing indeed to his people. 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 Corinthians 11 verses 31 and 32. Number 2. If Christ be ordained of God to be
the judge of the quick and dead, how miserable will Christless souls be at that
day! They that are Christless now will be speechless, helpless and hopeless
then.

How will their hands hang down and their knees smite together! O what pale
faces, quivering lips, fainting hearts, and biting consciences will be among
them in that day! O dreadful day! O astonishing sight to see the world in a
dreadful conflagration, the elements melting, the stars falling, the earth
trembling, the judgments set, the prisoners brought forth! O who shall endure
this day but those that by union with Christ are secured against its danger and
dread? Let me demand of poor Christless souls whom this day is likely to take
unawares, do you think it possible to avoid appearing when terrible citation is
given 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 his bar? There is a necessity
that you must come forth. We must all appear. 2 Corinthians 5.10. It is not in
the sinner's choice to obey the summons or not.

And 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 more
sure, for that was the main design of all his temptations. What think you of
your own conscience? Is it not privy to your secret wickedness? Does it not now
sometimes whisper in your ear what you do not like to hear? If it whisper now,
it will thunder then. Romans 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
spiritual 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 turn.

Will not your very relations be your accusers to whom you have failed in all
your relative duties? Yea, and everyone whom you have tempted to sin, abused,
defrauded, overreached, all these will be your accusers. Then being accused
before Jesus Christ, what will you plead? 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 knoweth all things, so that it will not at all help
thee to make alive thy last refuge.

This will add to the guilt, but not cover it. If no defense or plea be left
thee, then what canst thou imagine should be toward the sentence? Why should not
Christ go on to that dreadful work? Shall not the judge of all the earth do
right? Genesis 18.25 Shall he not render to every man according to his deeds? 2
Corinthians 5.10 Yes, no question, but he will proceed to that sentence, how
terrible soever it be to you to think of it now, or hear it then. If sentence be
once given by Christ against thy soul, what canst thou imagine will hinder the
execution? Will he alter the thing that is gone out of his mouth? Psalm 89.34
Dost thou hope he is more merciful and pitiful than this? Thou mistakest, if
thou expect mercy in any other way than that in which he hath revealed it.

Thousands and ten thousands will rejoice in and magnify his mercy then, but they
are such as obeyed his call, repented, believed, and obtained union with his
person here. To unbelievers it is against the subtle law of Christ and the
constitution of the gospel to show mercy. But it may be you think your tears,
your cries, your pleadings with him may move him.

These indeed might have availed in time, but they come out of season now, alas,
too late. What the success of such pleas and cries will be, it hath told you in
two passages of Scripture. What is the hope of the hypocrite, though he hath
gained, when God taketh away his soul? Will God hear his cry when trouble cometh
upon him? Job 27.8-9 Many will say unto me in that day, Lord, Lord, have we not
prophesied in thy name, and in thy name have cast out devil, 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. Matthew 7 verses 22 and 23. And lest it
come to this dismal issue with you indeed, God forbid it should.

Oh then, number three, if Christ be appointed the judge of all, how are all
concerned to secure their interest in him, and therein an eternity of happiness
to their own souls, by a living faith in his all-cleansing blood? Of all the
business that men have in this world, there is none so solemn, so necessary, and
important as this. Oh, this is a work, the very thought of the consequences of
which might drink up your spirits. Summon then thy powers of reflection and
consideration.

Go alone, reader, and forgetting all other things, ponder with thyself this
thine own deep, dear, eternal concern. Examine the state of thine 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 concern as this.

Oh, let not the trifles of time drive the impressions of death, judgment, and
eternity from my heart. Oh, that that solemn word, eternity, might be night and
day with thee, that the awe of it might bestow upon thy spirit. A lady, having
spent the whole afternoon and a great part of the evening at Caird, in mirth and
jollity, came home late at night, and finding her waiting-maid reading, she
looked over her shoulder upon the book, and said, Poor melancholy soul, why dost
thou sit here pouring 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 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 prepared for eternity! Sure, it concerns us, seeing
we look for such things to be diligent, that we may be found of him in peace.
Oh, let not that day come by surprise upon you. Remember that as death leaves,
so judgment will find you.

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 sin, and daily practice
those duties to which the consideration of that day powerfully persuades you. Do
you indeed expect such a day? Oh, then see that 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, unto the coming of
the Lord. James 5, verses 7 and 8. Be communicative, public-hearted Christians,
studying and devising liberal things for Christ's distressed members, and you
shall have both an honorable remembrance of it and a full reward of it in that
day.

Matthew 25, verses 34 through 36. 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, verses 34 and 35.

Will you that your Lord come and find you in such a posture? Oh, let your
moderation be known unto all men, the Lord is at hand. Philippians 4, verse 5.
Improve all your master's talents diligently and carefully, then must you make
up your account for them all. 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. Nothing is so
secret, but that day will reveal it. Beware of hypocrisy, for there is nothing
covered that shall not be revealed, neither hid that shall not be known.

Luke 12, verses 1 and 2. Thus I have finished, through divine aid, the whole
doctrine of the work of redemption by Jesus Christ. I close with a general
concluding appeal. And now let me persuade all those for whom the dear Son of
God came from the blessed bosom of the Father, assumed flesh, and laid down His
own life a ransom for their souls, for whom He lived, died, rose, ascended, and
lives forever in heaven to intercede, to live holy to Christ, as Christ lived
and died for us.

O brethren, never were the heathen world acquainted with such arguments to deter
them from sin, such motives to urge them to holiness, as I now spread before
you. My request is that you give up both your hearts and lives to glorify the
Father, Son, and Spirit, whose you are. Greater things are expected from you
than from other men.

See that you turn not all this grace into licentiousness. Think not that because
Christ hath done so much for you, you may sit still, much less indulge
yourselves in sin, because Christ offered up such an excellent sacrifice for its
expiation. No, though Christ came to be a curse, He did not come to be a cloak
for sin.

If one died for all, then were all dead, that they that live should not
henceforth live to themselves, but unto him that died for them. 2 Corinthians 5,
verses 14 and 15 O keep your lives pure and clean. If you live in the Spirit,
see that you walk in the Spirit.

Galatians 5.25 That is, says one, shape and order your lives and actions
according to the dictates, instincts, and impulses of the Spirit, and of that
grace of the Spirit planted in your heart, which tendeth to practical holiness.
O let the grace which is in your hearts flow out in all your 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
your hearts in distributing, the truth and righteousness of your hearts in
trading, the sobriety and temperance of your hearts in eating and drinking.

These are the fruits of Christ's suffering 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 molding of
your whole conversation. Let not humility appear in some actions, and pride in
others, holy seriousness in some companies, and vanity in others. Suffer not the
fountain of corruption to mingle with or pollute the streams of grace.

Be you in the fear of the Lord all the day long. Let there be a due proportion
between 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 unsanged, by the word of truth, by the power of God, by the armor
of righteousness on the right hand and on the left.

2 Corinthians 6 verses 6 and 7. See then how circumspectly you walk. Cut off
occasion from them that desire occasion, and in well-doing commit yourselves to
God, and commend religion to the world. These great duties I shall commend to
your consciences by the considerations that the redeemed of the Lord are under
the highest obligations to be holy, that they are assisted to a life of
holiness, and that God intends to make great use of their lives for the
conviction and conversion of others.

Roman numeral 1. God hath laid his redeemed under infinite obligations to pure
and holy lives. I know the command lies upon all men, even those that cast away
the cords of the command, and break Christ's bonds asunder, are yet bound by
them, and cannot plead a dispensation to live as they do. Yea, it is not unusual
for them to feel the obligations of the command upon their consciences, even
when their impetuous lusts free them unto its violation.

But there are special ties that bind you to holiness more than others. Many
special and peculiar engagements you are under from God, from yourselves, from
your brethren, and from your enemies. Roman numeral 1. God hath laid you under
infinite obligations to purity and strictness of life.

Yea, every person in the blessed Trinity hath cast his cord over your souls, to
bind your hearts and lives to the most strict and full obedience of his
commands. 1. God the Father hath obliged you to holiness of life, not only by
the common tie of creation, and is it reasonable that God, with such infinite
skill, should create a being to be employed against him, that he should plant
the tree, and another eat the fruit of it? But he also constrained you by his
wise and merciful designs and counsels for your recovery and salvation. It was
he that laid the cornerstone 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. It was the act of the Father to give you
to the Son to be redeemed, and then to give the Son to be your Redeemer.

Both stupendous and astonishing acts of grace. And in both God acted as a most
free agent. O how much owest thou to the Lord for this! And what obligations
doth it leave upon thy soul to obey, please, and glorify him? God the Father
also binds you by his bountiful remunerations of your obedience.

What service didst thou ever perform for him, for which he hath not paid thee a
thousand times more than it is worth? Didst thou ever seek him diligently, and
not find him a bountiful rewarder? Didst thou ever give a cup of cold water in
the name of a disciple, and not receive a disciple's reward? Matthew 10.42 Hast
thou not found inward peace and comfort flowing into thy soul, on every act of
sincere obedience? O what a good master do the saints serve! You that are remiss
and inconsistent in your obedience, you that are heartless and cold in duties,
hear how your God is postulates with you. Have I been a wilderness to Israel, a
land of darkness? Jeremiah 2.31 Have I been a hard master to you? Have you any
reason to complain of me? Are fruits of sin like fruits of obedience? Do you
know where to find a better master? Why then are you so inconsistent, so
sluggish and remiss in my works? Surely God is not flat to fulfill His promise.
May you not say with David, This I had, because I kept thy precepts? Psalm
119.56 There are fruits in holiness, even present fruit.

It is a high favor to be employed for God, reward enough that He will accept
anything thou doest. But to return every duty with such comforts, such
quickenings, such inward and outward blessings into thy bosom, so that thou
mayest open the treasury of thine own experience, view the variety of
encouragement and the tokens of His love received, and say, This I had, and that
I had, by waiting on God and serving Him. Oh, what obligations are these 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 thy work and labor of love. Your Father hath
further obliged you by signifying to you His great delight and pleasure in your
holiness and purity of life. He hath told you that such as are upright in their
way are His delight.

Proverbs 11.20 That He would have you forget not to do good, and to communicate,
for with such sacrifices He is well pleased. Hebrews 11.16 You know you cannot
walk worthy of the Lord to all pleasing, except ye be fruitful in every good
word and work. Colossians 1.10 And what a bond is this upon you to a holy life!
Can you please yourself in displeasing your Father? If you have the heart of a
child, surely you cannot.

Oh, you cannot grieve his spirit by loose and careless walking, but you must
grieve your own spirit too. How often hath God pleased and gratified you, and
will you not please Him? In many things the Lord hath wonderfully condescended
to please you, and now there is but one thing that He desires of you, and that
most reasonable, yea, beneficial to you, as well as pleasing to Him. Only let
your conversation be as it becometh the gospel of Jesus Christ.

Philippians 1.27 This is the one thing, the great and main thing He expects from
you in this world, and will you not do it? Can you expect that He should gratify
your desires, when you are so thoughtless 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 change your profession,
fall into your own rank among hypocrites, and appear as indeed you are. The
Father hath further obliged you to strictness and purity of conversation, by His
gracious promises to such as so walk. He hath promised to do great things for
you, if you order your conversation aright.

Psalm 50.23 He will be your sun and shield, if you walk softly before Him.
Genesis 15.1 He will give grace and glory, and no good thing will He withhold
from him that walketh uprightly. Psalm 84.11 And He promises no more to you than
He hath made good to others that have thus walked.

If you look to enjoy the good of the promise, you are obliged by all your
expectations and hopes to order your life purely and uprightly. This hope will
compel you to purge your life as well as your heart from all pollution. Having
these promises, let us cleanse ourselves from all filthiness of the flesh and
spirit, perfecting holiness in the fear of God.

2 Corinthians 7.1 Yea, He hath yet more obliged you to strict and holy lives, by
His confidence in you, that you thus walk and please Him. He expresses Himself
in Scripture as one that dares trust you with His glory, knowing that you will
be tender of it. But if a man repose confidence in you and trust you with his
concerns, it lays great obligation on you to be faithful.

What obligations were laid upon Abraham to walk uprightly when God said of him,
I know him, that he will command his children and his household after him, and
they shall keep the way of the Lord. Genesis 18.19 As for this wicked
generation, whom I will freely consume in my wrath, they regard not my laws,
they trample my commands under their feet, they tear not how they provoke me,
but I expect other things from Abraham. I know him, he is a man of another
spirit, and what I promise myself from him, he will make good.

End of like import is Isaiah 63 verses 7 and 8. I will mention the loving
kindness of the Lord, and the praises of the Lord, according to all that the
Lord hath bestowed on us, and the great goodness towards the house of Israel,
which He hath bestowed on them, according to His mercies, and according to the
multitude of His lovingkindnesses. For he said, Surely they are my people,
children that will not lie. So he was their Saviour.

Here you have the endearing mercies of God to that people, verse 7, and the
Lord's confident expectations of suitable returns from them, verse 8. As if he
had said, 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 to myself by so many bonds of love. Surely thou wilt fear me,
thou wilt receive instruction.

Zephaniah 3 verse 7. O how great are the expectations of God from such as you!
You are further bound to a holy life by what the Son hath done for you. Is not
this pure and holy life the very aim and end of His death? Did He not shed His
blood to redeem you from your vain conversation? 1 Peter 1.18. Was it not the
design of all His sufferings that being delivered out of the hands of your
enemies, you might serve Him in holiness and righteousness all the days of your
life? Luke 1 verses 74 and 75. And is not the Apostle's inference that the world
is 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 unto themselves, but
unto him that died for them.

2 Corinthians 5 verses 14 and 15. Did Christ only buy your persons, and not your
services also? No, whoever hath thy time, thy strength, or any part of either, I
can assure thee, Christian, that Christ hath paid for it, and thou givest away
what is not thine own. Every moment of thy time is His, every talent, whether of
grace or nature, is His.

Dost thou defraud Him of His own? O how liberal are you of your precious words
and ours, as if Christ had never made a purchase of them! O think of this when
the fountain of corruption flows out at thy tongue in idle discourse, or at thy
hand in sinful, unwarrantable actions. Doth this become the redeemed of the
Lord? Did Christ come from the bosom of His Father for this? Did He endure the
cross and lay down His life for this? Was He so well pleased with all His
sorrows and sufferings, His pains and agonies, for the joy He should have in
seeing the travail of His soul? And doth not this constrain you to guard your
own life and keep it pure? O what will constrain you, if this will not? But this
is not all. As the weigher casts in weight after weight till the scales are
counterpoised, so does God cast in obligation after obligation, and argument
upon argument till thy heart, Christian, be won to this heavenly life.

And therefore, as Elihu said to Job, Suffer me a little, and I will show thee
what I have yet to speak on God's behalf. Job 36.22 I now plead on behalf of the
Holy Spirit, who hath so many times helped you to plead for yourselves with God.
He that hath 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 soul is afar off? O grieve not the
Holy Spirit of God, whereby you are sealed to the day of redemption. Ephesians
4.30 There is nothing grieves Him more than an ungodly life, for He is the Holy
Spirit. As water damps and quenches the fire, so doth sin quench the Spirit.

1 Thessalonians 5.19 Will you quench the warm affections and burning desires
which ye have kindled in your bosoms? If you do, it is a question whether you
ever will recover them again to your dying day. The Spirit 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 expression, Grieve not, Ephesians 4.30 may be rendered.

For thus thou resisteth His motions, whereby as a loving constraint He would
lead and guide thee in the way of thy duty. Yea, thou not only resist His
motions, but cross 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
dost forsake Him and cross His design in thy soul, then doth He usually
withdraw, as a man that is grieved by the unkindness of his friend.

This is the fruit of a careless life. To this sad issue it will bring thee at
last. And when it come to this, thou shalt go to ordinances and duties, and find
no good in them, no life quickening comfort.

When thy heart, which was wont to be enlarged and flowing, shall be withered and
dry, when like Samson thou shalt go forth and shake thyself as at other times,
but thy strength is gone. Then tell me, what are the awful results of resisting,
quenching, and grieving the Holy Spirit of God by an impure and ungodly life? 2.
You are under great obligations to your own souls, as well as to God, to keep
your lives pure. As God hath bound you to purity of conversation, so you have
bound yourselves.

There are several things in you, and done by you, which wonderfully increase and
strengthen your obligations to practical holiness. Your clearer illumination is
a strong bond upon your souls. Ye were sometime darkness, but now are ye light
in the Lord.

Walk as children of light. Ephesians 5 verse 8. You cannot plead ignorance. 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 judgment, another of that. But in this we all meet, in
one mind and judgment, that it is our indisputable duty to live pure, strict,
and holy lives. The grace of God which hath appeared to you, hath taught you
this truth clearly and convincingly.

Titus 2 verses 11 and 12. You have received how you ought to walk and to please
God. 1 Thessalonians 4 verse 1. The influence then is plain and undeniable, that
you cannot walk as others in the vanity of their mind, without offering violence
to your own like.

You cannot suffer the corruptions of your heart to break forth into practice,
without wounding your conscience. He that knoweth to do good, and doeth it not,
to him it is sin. James 4 verse 17.

Yea, aggravated sin, sin beyond that of the heathen, sin that sadly wastes and
violates conscience. Certainly you have no cloak for your sin. Besides, what
pleasure in sin can you have? Indeed those who, for want of light, know not what
they do, or whose consciences are steered in past feeling, may seek a little
pleasure, such as it is in sin.

But what pleasure can you have, so long as light is ever breaking in upon you,
and smiting you for what you do? Again, you are a professor of holiness. You
have given in your name to Christ to be his disciple, and by this your
engagements to a holy life are yet further strengthened. Let everyone that
nameth the name of Christ depart from iniquity.

2 Timothy 2.19 The name of Christ is called upon you, and it is a worthy name.
James 2 verse 7. You bear his name as his spouse, his child, and will you not
live suitably to it? O how will that worthy name of Christ be blasphemed through
you, if you adorn it not with a becoming deportment? Better you had never
professed his name than to pour contempt on Jesus Christ by your scandalous
conversation before the eyes of the world. O that is a heavy charge.

Through you is the name of God blasphemed among the heathen. Romans 2.24 Unhappy
man, that ever thou should be a reproach to Christ. The mass of wicked men may
sin and sin again, and the world take little notice of it.

But the faults of professors are like a blazing comet, or an eclipsed sun, on
which all men gaze and make their observations. O then, what manner of persons
ought you to be who bear the worthy name of Christ? But more than this, you have
obliged yourself to this life of holiness by your own prayers. How many times
have you lifted up your hands to heaven and cried with David, O that my ways
were directed to keep thy statutes, order my steps in thy word, and let not any
iniquity have dominion over me.

Psalm 119 verses 5 and 133. Were you in earnest with God when you thus prayed?
Did you mean as you said? If your heart and tongue agreed in this request,
doubtless it is as much your duty to endeavor to practice as to desire to
possess those graces of the Spirit. And more, 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 the sins of your
life. You have said with Ezra, O my God, I am ashamed and even blushed to look
up unto thee. Ezra 9 verse 6. 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 faults, and then return again to the
commission of them.

God forbid you should thus dissemble with God, trifle with sin, and add iniquity
to iniquity. You have also often reproved or censured others for their faults,
which adds to your own obligations to walk circumspectly. Have you not often
reproved your erring brethren, or at least privately censured them? For these
left-handed blows of secret censure are more common than the fair and open
strokes of just and due reproof.

And will you practice the same things for which you criminate and censure
others? Thou that teach others, teachest thou not thyself? Romans 2 21. Will
your rebukes ever do good to others, while you allow in yourself what you
condemn in them? By these very reproofs you are self-condemned, and out of your
own mouth God will judge you. Your censures and reproofs of others will leave
you without plea or apology, if you guard not carefully your own life.

And will you be careless still? Fear you are not the displeasure of God, nor the
wounding and disquieting of your own conscience. Surely these things are of no
light value with you, if you be a Christian indeed. Number three.

You are further bound to a life of practical holiness on account of your
brethren. If, through the neglect of your heart, your lives be defiled and
polluted, many innocent and upright ones will be reproached and grieved by it.
This mischievous effect Holy David earnestly deprecated.

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
those that seek thee be confounded for my sake, O God of Israel.

Psalm 69 verses 5 and 6. As if he had said, Lord thou knowest what a weak and
foolish creature I am, and how liable to fall, if left to myself. And should I,
through my foolishness, act unbecoming a saint, how would this reproach unsadden
the hearts of thy people? They will be as men confounded at the report of my
fall. The fall of one Christian is a reproach to all the rest.

Thy loose and careless life will cause them to estrange themselves from thee,
and be ashamed to own thee. And canst thou bear that? Will it not grieve and
pierce your very heart to see a cloud of strangeness and trouble over the
countenances of your brethren, to see yourself disowned and lightly esteemed by
them? This very consideration struck Eustanias, a great favorite in the Persian
court. Through fear, he had denied the Christian faith, and complied with the
idolatrous worship of the king.

One day, 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
felt such veneration for his character that he instantly rose and expressed his
reverence to this holy man. But the godly man frowned upon him and turned away
his face, as thinking such an apostate unworthy of the least respect from him.
This struck Eustanias to the heart, and drew from him many tears and groans.

And thus he reasoned with himself, Simon will not own me, and will God, when I
appear before his tribunal? Simon will not speak to me, will not so much as look
upon me. And can I expect a good word or look from Jesus Christ, whom I have so
shamefully betrayed and denied? Hereupon he threw off his courtly robes, and put
on mourning apparel, professed himself a Christian, and died a martyr. Oh, it is
a piercing thing to an honest heart to be cast out of the favor of God's people.

If you dishonor your profession, neither God nor his people will look upon you.
Number four. Your very enemies should engage you to this pure and holy life,
both as they are your bold censures and your watchful observers.

They censure you as hypocrites, and will you give them ground for such a charge?
They say your tongues only are more holy than other men's, and shall they prove
it from your practice? They also observe you diligently and are highly gratified
by your falls. If your lives be loose and defiled, you will not only be ashamed
to your friends, but the song of your enemies. You will gratify all the enemies
of God, for this they are watching.

And they triumph in your falls, not only from the deep-rooted enmity between the
friends and enemies of Christ, but because all your errors are as so many
absolutions to their consciences, and justifications, as they think, of their
ways and practices. For as your strictness and holiness condemn them, as Noah by
his godly life condemned the world, Hebrew 11 verse 7, so when you fall, you, as
it were, absolve their consciences, and loose the bonds of conviction you have
made fast upon them. Oh, say they, whatever these men talk, we see they are no
better than we.

They can do as we do. They deceive and cheat for advantage. They can comply with
anything for their own ends.

It is not conscience, as we once thought, but mere humor that made them so
precise. Oh, what a sad thing is this! Hereby you shed soul blood. You fasten
the bonds of death upon their souls.

You kill those convictions which, for anything you know, might have ended in
their conversion. When you fall, you may rise again, but they may fall at your
example and never rise anymore, never have a good opinion of the ways of God or
his people anymore. Upon this consideration, David begs of God, lead me, O Lord,
in thy righteousness, because of mine enemies, or observers, make thy way
straight before my face.

Psalm 5, verse 8. Thus you see how your very enemies should influence you to a
holy life. Now, what think you of all this? Are you not obliged to this purity
of life? Are all these bonds such that you can free yourself from them at
pleasure? If all these things are of no force with you, may it not be
questioned, notwithstanding your profession, whether any spiritual principle,
any fear of God, or love to Christ be in your soul. Roman numeral 2. Consider,
as you are more obliged than others to keep the issues of life pure, so God has
given you greater assistances and advantages for it than others have.

God has not been wanting in helps and means. Even the heathen, who are without
the gospel, will be speechless and inexcusable before God. How much more will
you be if your life be still unholy, who besides the light of nature and the
general light of the gospel, have such a principle put within you, such patterns
set before you, such an assistant ready to help you, so many rods to quicken you
and prevent your wandering.

Number 1. 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 honor 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. An illumination far above that which is in other men. 1 Corinthians
2.12. Ye are his workmanship created in Christ Jesus unto good works. Ephesians
2.10. This Holy Spirit or principle enkindled in the soul has such a tendency to
this holy life, that if you live not purely and strictly, you must offer
violence to your own principles and nature.

This principle affords you a twofold help to a life of holiness. It is
impossible for others to live spiritually and heavenly, because they have no new
nature to incline them thereto. You think it should be hard for you to live
earnestly and sensually, and therein cross the very bent and tendency of the new
creation which is formed in you.

This Reformation audio track is a production of Stillwater's Revival Books. SWRB
makes thousands of classic Reformation resources available, free and for sale,
in audio, video, and printed formats. Our many free resources, as well as our
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780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A, Edmonton, Alberta,
Canada, T6L 3T5.

You may also request a free printed catalog. And remember that John Calvin, in
defending the Reformation's regulative principle of worship, or what is
sometimes called the scriptural law of worship, commenting on the words of God,
which I commanded them not, neither came into my heart. From his commentary on
Jeremiah 731, writes, God here cuts off from men every occasion for making
evasions, since he condemns by this one phrase, I have not commanded them,
whatever the Jews devised.

There is then no other argument needed to condemn superstitions than that they
are not commanded by God. For when men allow themselves to worship God according
to their own fancies, and attend not to his commands, they pervert true
religion. And if this principle was adopted by the Papists, all those fictitious
modes of worship in which they absurdly exercise themselves would fall to the
ground.

It is indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears. Were they to admit this
principle, that we cannot rightly worship God except by obeying his word, they
would be delivered from their deep abyss of error.

The prophet's words then are very important. When he says that God had commanded
no such thing, and that it never came to his mind, as though he had said that
men assume too much wisdom when they devise what he never required, nay, what he
never knew.


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  CHAPTER 3: PART 27
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May God give us a joyful meeting within the veil with our forerunner and sweeten
our passage into it with many a blessed foresight and foretaste. And in the
meantime, let the love of the Savior inflame our hearts so that whenever we cast
a look towards that place where our forerunner 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.

Chapter 41, page 507. The Session of Christ at God's Right Hand. When He had by
Himself purged our sins, sat down on the right hand of the Majesty on high.

Hebrews 1, verse 3. Christ, having finished His work on earth and returned again
to His Father, assumes the seat prepared for Him at God's right hand. How is His
condition changed within a few days? Here He groaned, wept, labored, suffered,
and found no rest. There He enters into rest, sits down forever in the highest
throne, prepared by the Father for Him when He should have done His work.

The design of the epistle to the Hebrews is to demonstrate Christ to be the
fullness of all legal types and ceremonies, and that whatever light glimmered to
the world through them was but as the light of the day star to the light of the
sun. In this chapter is Christ described, and in this third verse particularly,
number one, by His essential and primeval glory and dignity. He is the
brightness of His Father's glory, the very brilliance of the Son of glory.

As the sun communicates its light and influence to us by its beam, so does God
communicate His goodness and manifest Himself by Christ. Yea, He is the express
image or character of His person. Number two, He is described by the work He
wrought here on earth in His humble state.

It was a glorious work and wrought by His own single hand when He had by Himself
purged our sins, a work that all the angels in heaven could not do. Number
three, He is described by His glory, 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.

That is, the Lord clothed Him with the greatest power and highest honor that
heaven itself could afford. Hence, when our Lord Jesus Christ had finished His
work on earth, He was placed in the seat of the highest honor 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 6, 15 This high
advancement was foretold and promised before he undertook the work of
redemption. The Lord said unto my Lord, Sit thou at my right hand until I make
thine enemies thy footstool.

Psalm 110, verse 1 And this promise was performed to Christ after His
resurrection and ascension in His supreme exaltation far above all created
beings in heaven and earth. Ephesians 1, verses 20-22 We shall here inquire what
is meant by God's right hand and what is implied by Christ sitting there, His
enemies being made His footstool. Roman numeral 1 What are we to understand here
by God's right hand? It is obvious that the expression is figurative.

God hath no hand, right or left. But it is an expression in which God stoops to
the creature's understanding implying honor, power and nearness. Number 1 The
right hand is the hand of honor where we place those whom we highly esteem.

Solomon placed his mother in a seat at his right hand. 1 Kings 2.19 So in token
of honor, God sets Christ at His right hand called in the text, the right hand
of majesty. God therein expressed favor, delight and honor such as He never
conferred on any creature.

To which of the angels said He at any time, Sit thou on my right hand. Hebrews
1.13 Number 2 The right hand is also the hand of power and the setting of Christ
there imports His exultation to the highest authority and most supreme dominion.
Not that God the Father hath put Himself out of His authority and advanced
Christ above Himself.

No, when He says He hath put all things under Him it is manifest that He is
accepted which did put all things under Him. 1 Corinthians 15.27 But to sit as
an enthroned King at God's right hand imports power. Yea, the most sovereign and
supreme power which is implied in the language of Christ Himself.

Hereafter shall ye see the Son of Man sitting on the right hand of power.
Matthew 26.64 Number 3 It also signifies nearness of place and so it is applied
to Christ. Psalm 110.5 The Lord at thy right hand shall strike through kings in
the day of His wrath.

That is the Lord who is very near thee present with thee. He shall subdue thine
enemies. Roman numeral 2 Let us see what is implied in Christ sitting at God's
right hand His enemies being made His footstool.

Number 1 It implies the perfecting and completing of Christ's work for which He
came into the world. After His work was ended then He sat down and rested from
those labors. Every priest standeth daily ministering and offering oftentimes
the same sacrifices which can never take away sins.

But this man when he had offered one sacrifice for sins forever sat down on the
right hand of God. Hebrews 10 verses 11 and 12 Here He assigns a double
difference between Christ and the Levitical priests. They stand, which is the
posture of servants.

He sits, which is the posture of a Lord. They offer daily because their
sacrifices cannot take away sin. He did His work fully by one offering and after
that sits or rests forever in heaven.

Number 2 His sitting at God's right hand shows the high satisfaction of God the
Father in Him and in His work. The Lord said to my Lord, Sit thou at my right
hand. The words are introduced as the words of the Father welcoming Christ to
heaven and as it were congratulating the happy accomplishment of His most
difficult work.

He delighted greatly to behold Him here in His work on earth as expressed by a
voice from the excellent glory. Thou art my beloved Son in whom I am well
pleased. 2 Peter 1 verse 17 And Himself tells us, Therefore doth my Father love
me because I lay down my life.

John 10 verse 17 It was a work dear to the heart of God from eternity. He took
infinite delight in it. Number 3 Christ sitting at God's right hand in heaven
shows the advancement of Christ's human nature to the highest honor even to be
the object of adoration to angels and men.

For it is properly His human nature that is the subject of all dishonor and
advancement. Being advanced to the right hand of majesty it has 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 there being installed in 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
worshiped by all. The Father hath committed all judgment unto the Son that all
men should honor the Son even as they honor the Father. And the Father will
accept of no honor separate from His honor.

Therefore it is added He that honoreth not the Son honoreth not the Father which
hath sent Him. John 5 verses 22 and 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 desire the grace of our Lord Jesus Christ to be with the
churches. Number four 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 upon His throne.

When the Father said to Him Sit thou at My right hand He thereby delivered to
Him the dispensation and economy of the kingdom. He put the awful scepter of
government into His hands so the apostle interprets it He must reign till He
hath put all His enemies under His feet. 1 Corinthians 15 25 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 that is in respect to His humble state
on earth Thou crownest Him with glory and honor and didst set Him over the works
of Thy hands Thou hast put all things in subjection under His feet.

Hebrews 2 verses 7 and 8 He is over the spiritual kingdom, the church, absolute
Lord. Matthew 28 verses 18 through 20 He is also Lord over the providential
kingdom, the whole world. Psalm 110 verse 2 And this providential kingdom being
subordinate to His spiritual kingdom He orders and rules the providential for
the advantage and benefit of the spiritual.

Ephesians 1 verse 22 Number 5 To sit at God's right hand His enemies being made
His footstool presents Christ as conqueror over all His enemies To have His
enemies under His feet denotes conquest and complete victory 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 as yet for now we see not yet all
things put under Him saith the apostle but we see Jesus crowned with glory and
honor and that is enough enough to show that the power of His enemies is broken
and though they make some opposition still yet it is to no purpose He is
infinitely above them and they must fall before Him All the power of God stands
ready to strike through His enemies Psalm 110 verse 5 Number 6 Christ sitting in
heaven shows us the great and wonderful change in His state and condition since
His ascension Ah, it is far otherwise with Him now than it was in the days of
His humiliation here on earth It were good, as a worthy of ours says case, in
His Mount Pisgah to compare in our thoughts the abasement of Christ and His
exaltation 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 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 let all
the angels of God worship Him then He had not where to lay His head now He is
exalted to be heir of all things in a state of humiliation He endured the
contradiction of sinners in a state of exaltation He is adored and admired by
saints and angels then He had no former comeliness and when we saw Him there was
no beauty that we should desire Him now the beauty of His countenance sends
forth such glorious beams as may dazzle the eyes of the celestial inhabitants
round about Him Christ sitting at God's right hand implies the advancement of
believers to the highest honor for this session of Christ respects them and He
sits there as our representative in which respect we are made to sit with Him in
heavenly places Ephesians 2 verse 6 how secure may we be saith Sir Julian who do
now in Christ our head already possess the kingdom surely it is matter of
exceeding joy that Christ our head our flesh and blood possesses all this glory
at His Father's right hand inference number one is Christ so honored to sit
enthroned at God's right hand what honor is reserved in heaven for those that
are faithful to Christ now on earth Christ prayed and His prayer was heard that
we may be with Him to behold the glory that God has given Him John 17 24 and
what heart can conceive the felicity of such a sight thine eyes shall see the
King in His beauty Isaiah 33 17 but this is not all though it be much to be
spectators of Christ on His throne of glory we shall not only see Him on His
throne but also sit with Him enthroned in glory the sight you shall then 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 to Him that overcometh will I grant to sit
with Me in My throne even as I also overcame and then sit down with My Father in
His throne Revelation 3 21 and so 2 Timothy 2 12 if we suffer 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 that
great day Matthew 25 and so the church under the figure of the daughter of Egypt
is placed on the King's right hand in gold of offer Psalm 45 this honor have all
the saints O what manner of love is this these expressions indeed do not imply
that the saints shall have a parity of glory with Christ for in all things He
must have the preeminence but they show the great honor Christ will give to 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
Thessalonians 1 verse 10 and so it will be a social glory O it is admirable to
think to what free grace hath already exalted poor dust and ashes to think how
near the saints are now to this royal princely Jesus but how much higher are the
designs of grace not yet fulfilled they transcend all that we now know now are
we the sons of God but it does not yet appear what we shall be 1 John 3 verse 2
O what reason have you to honor Christ on earth who is preparing such honor for
you in heaven 2 Is Christ thus enthroned in heaven then how impossible is it
that ever His interest should fail on earth the church has many subtle and
potent enemies but as Haman could not prevail against the Jews while Esther
their friend spoke for them to the king no more can they while our Jesus sits at
His and our Father's right hand surely they that touch His people touch the very
apple of His eye Zechariah 2 verse 8 He must reign till He hath put all enemies
under His feet 1 Corinthians 15 25 The enemy under His feet shall not destroy
the children in His arms He sits in heaven on purpose to manage all the
advantage of His church Ephesians 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 He that sits in heaven beholds and
derides their attempts Psalm 2 verse 4 He may permit His enemies to straighten
them in one place but it shall be for their enlargement in another For it is
with the church as with the sea what it loses in one place it gets in another
and so really loses nothing He may suffer them also to distress us in outward
things but we shall be recompensed with inward and better mercies and so we
shall lose nothing 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 opposition of His enemies occasion
to His people I have elsewhere shown In His book Saint Indeed Number 3 Is Christ
set down on the right hand of the majesty in heaven? O with what 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, yea, in conversing 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 bits of clay Though the angels cover
their faces in His presence He is an adorable majesty When John had a vision of
this enthroned King about sixty years after His ascension such was the
overpowering glory of Christ as the sun when it shineth in its strength that
when he saw Him he fell at His feet as dead till Christ 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 forevermore Revelation 1 verses 17 and 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 boldness or liberty of speech allowed to the saints
Ephesians 3.12 But no rudeness or irreverence We may indeed come as the children
of a king come to their 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 Though He be your father brother, friend yet
the distance between Him and you is infinite Number 4 If Christ be so gloriously
advanced in the highest throne then none are dishonored by suffering the vilest
things for His sake The very chains and sufferings of Christ have glory in them
Hence Moses esteemed the reproach of Christ greater riches than the treasures in
Egypt Hebrews 11.26 He not only endured the reproaches of Christ, but counted
them treasures to be reckoned among His honors and things of value Disgrace
itself is honorable when it is endured for the Lord of glory And surely there
is, as one says a little paradise a young heaven in the sufferings for Christ If
there were nothing else but that they were endured for Him, it would richly
reward all we can suffer But if we consider how kind Christ is to them that
counted their glory to be abased for Him that though He be always kind to His
people He, if we may so speak overcometh Himself in kindness when they suffer
for Him It will almost make us in love with His reproaches Number 5 If Christ
sat not down to rest in heaven till He had finished His work on earth then let
us not think of rest till we have finished our work 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 labors must end together Write, saith the Spirit
Blessed are the dead that die in the Lord, for they rest from their labors
Revelation 14.13 Here you must be content to dwell in the tents of Kedar
Hereafter you shall be within the curtains of Solomon Heaven is the place of
which it may truly be said that there the weary be at rest O think not of
resting on this side of heaven 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 regards himself as a pilgrim seeking a better country and
is suspicious of danger in every place and state Grace is still rousing up the
sluggish heart with the language Arise, depart, this is not thy rest for it is
polluted Micah 2.10 Its further tendencies and continual jealousies will keep
you from long sitting still in this world Your corruptions also will keep you
from rest here They will continually exorcise 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 in
fear to mortify and kill it Sin will not long suffer you to be quiet Romans
7.21-23 And if a bad heart will not break your rest here then Satan 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 goeth about as a roaring lion seeking whom he may
devour whom resist 1 Peter 5.8 Nor will wicked men suffer you to be quiet on
this side of heaven the very name by which they are alluded to in scripture
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 Psalm 57.4 Well then seek to enter into your rest as Christ
did unto his having finished the work which was given him to do chapter 42 page
518 Christ advent to judgment 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 Acts 10.42 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 all given him by the father before the world was and purchased by
the blood of the cross be gathered in and then cometh the judgment 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 God even the father that God may be all in all This last act
of Christ his judging the world is a special part of the exaltation and honor
bestowed upon him because he is the son of man John 5.27 In that day shall his
glory as king and supreme lord shine forth as the sun in its strength O what an
honor 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 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 it is
he which is ordained of God to be the judge of quick and dead Judgment is the
prerogative of the whole undivided trinity but in its visible management and
execution it is assigned to Christ The persons to be judged are the quick and
dead All that at his coming shall be living or shall ever have lived all that
ever sprung from Adam and all the apostate spirits that fell from heaven and are
reserved in chains to the judgment of this great day with all the actions both
secret and open that ever they did 2 Corinthians 5.10 Romans 2.16 The fountain
of this delegated authority is God the Father for he hath ordained Christ to be
the judge He is ordained as the Son of Man to this honorable office and work The
word denotes the 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 Hence 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 The Father judges no man but hath committed all judgment unto the
Son John 5.22 And so the Apostle he hath appointed a day in which he will judge
the world in righteousness by that man whom he hath ordained Acts 17.31 And
again, in the day when God shall judge the secrets of men by Jesus Christ Romans
2.16 We will here show the certainty of a judgment to come the quality and
nature of it and that his being appointed judge of the world is a special part
of Christ's exultation Romans 1 The certainty of a judgment 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 4.1 As the scriptures just cited with 2 Corinthians 5.10
Ecclesiastes 12.14 Matthew 12.36 and many other passages 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 Genesis 18.25 Justice requires that a difference be
made between 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.

Isaiah 3.10 and 11 But no such distinction is generally and fully made in this
world Yea, often the wicked prosper and the righteous perish There is a just man
that perishes in his righteousness and there is a wicked man that prolongs his
life in his wickedness Ecclesiastes 7.15 Here the wicked devoureth the man that
is more righteous than himself Habakkuk 1.13 As the fishes of the sea were the
great and strong swallow up the small and weak And even in courts of law where
the innocent might expect relief they often meet with the worst oppression How
fairly and justly therefore doth the wise man infer a judgment to come from this
consideration I saw under the sun the place of judgment 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 Ecclesiastes 3.16-17 which denotes that the judgment
to come is often the only relief and support with which the innocent may quiet
and comfort themselves Ye have condemned and killed the just and he doth not
resist you Be patient therefore brethren unto the coming of the Lord James 5.6-7
It is confessed that sometimes God vindicates his providence against the atheism
of the world by particular strokes upon the wicked but this is rare As one of
the fathers well observes If no sin were punished here no providence would be
believed Again, if every sin were openly punished here, no judgment hereafter
could be expected Number 2 Besides, 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 law He is swayed by rewards and
punishments He acts by counsel and therefore must expect to give an account of
his actions So then every one of us shall give an account of himself to God
Romans 14.12 All the gifts of body, mind, estate, time etc. are so many talents
committed and entrusted to us by God Every one has at least one talent and a
time to render an account for all will come Matthew 25.14-15 We are stewards and
stewards must give an account in order to which there must be a day of judgment
Number 3 Our own conscience gives clear evidence of this truth Lo, it is
engraven legibly upon every man's own breast Every one hath a tribunal in his
own conscience which both accuses and excuses for good and evil and which it can
never do, did it not forebode a future judgment In this court, records are now
kept of all we do, even of our most secret actions and thoughts But if no
judgment, what need of records? Nor let any imagine that this may be but the
fruit of education that having heard such things we are groundlessly alarmed For
if so, how comes it to obtain so universally? Who could be the author of such a
common deception? But let us consider Roman numeral 2 What manner of judgment
this will be Number 1. It will be a great and awful day It is called the
judgment of the great day, Jude 6 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, and 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 1 Thessalonians 4 verses 16 and
17 Christ shall come forth out of heaven with the shouts of angels, above all
which shall the voice of the archangel be distinctly heard And after this the
trump of God shall sound. The dead being raised shall be gathered before the
great throne on which Christ shall sit in his glory.

And there by the angels they shall be divided exactly to the right and left of
Christ Here will be the greatest assembly that ever met where Adam may see his
numerous offspring, even as the sand upon the seashore, which no man can number
And never was such a perfect division made. There were apparent separations of
the righteous and the wicked in this world, but no other separation was like
this The saints shall meet the Lord in the air. The judge shall sit upon the
throne with all the saints round about him the wicked remaining below upon the
earth to receive their final doom These preparatives will make it awful and much
more will the work itself on which Christ now comes be awful.

It is to judge the secrets of man Romans 2 verse 16 to sever the tares from the
wheat to present every man in his real character and according as he shall be
found on that trial, to sentence him to his everlasting and immutable state Oh,
what a solemn thing is this. And no less will the execution of the sentence 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 while he
is delivered over to the executioners of eternal vengeance Never, never to see a
glimpse of hope or mercy more. Imagine Christ like the general of an army
mentioning with honor at the head of all the hosts of heaven and earth the
services that the saints have done for him in this world then justifying them by
open proclamation and then they're mounting with him to the third heavens and
entering the gates of the city of God in the noble train of saints and angels to
be forever with the Lord Oh, what a great day must this be Number two As it will
be an awful and solemn judgment, so it will be most exact and critical The name
of the judge is the searcher of hearts His eyes as a flame of fire pierced to
the dividing of the heart and reigns.

It is said in Matthew 12 verse 36 that men shall then give an account of every
idle word that they shall speak. It is a day that will perfectly discriminate
the character of every man. No hypocrite can escape.

Justice will hold the balances in an even hand Number three It will be a
universal judgment We must all appear before the judgment seat of Christ. 2
Corinthians 5 verse 10 Every one of us shall give an account of himself to God.
Romans 14 verse 12 Both those that were under the law, and those that having not
the law, were a law unto themselves Romans 2 verse 14 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, and he that stooped for age, the rich and
the poor, the father and the child, the master and servant, the believer and the
unbeliever, must appear in that day.

I saw the dead, small and great, stand before God, and the books were opened.
Revelation 20 verse 12 Number four It will be a convicting judgment. All things
will be so clearly presented that the sentence of Christ, both on saints and
sinners, shall be applauded.

Righteous art thou, O Lord, because thou hast judged thus. His judgments will be
as the light that goeth forth, so that those poor sinners whom he will condemn
shall be first 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.

Number five It will be a supreme and final judgment, from which lies no appeal.
It is the sentence of the highest and only Lord. As the ultimate resolution of
faith is into the word and truth of God, so the ultimate resolution of justice
is into the judgment of God.

This judgment is supreme and imperial. Christ is the only potentate. 1 Timothy 6
verse 5 The sentence once passed, its execution is infallible.

So you find it in the judicial process given us, Matthew 25, when the sentence
is pronounced by Christ, it is immediately added, These shall go away into
everlasting punishment, but the righteous into eternal life. This is the
judgment of the great day. Roman numeral three God, in ordaining Christ to be
the judge, has highly exalted him.

Here his royal dignity will be illustrated. Now he will appear in his glory.
Number one.

In executing judgment, Christ will be glorified in his kingly office, as fully
as he has been in his other offices. We find but some few glimpses of his kingly
office breaking forth in this world. As his riding with Hosannas into Jerusalem,
his driving the buyers and sellers out of the temple, and his title upon the
cross.

All 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 driving the profane out of the
temple to his turning the wicked into hell and sending his angels to gather out
of his kingdom everything that offendeth? What was the title written by 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.

Number two. This will be a display of his glory in the highest before the whole
world. For there will be present at once and together all the inhabitants of
earth and heaven and hell.

Angels must be there to attend and minister. Those glittering crudiers of heaven
must attend his person. Men and devils must be there to be judged and before
this great assembly will Christ appear in royal majesty.

He will reign before his ancients gloriously. Isaiah 24 23 He will then come to
be glorified in his saints and to be admired in all them that believe. 2
Thessalonians 1 10 Number three.

This will roll away forever the reproach of his death. For Pilate and the high
priest that judged him shall now stand quivering at his bar with Herod that set
him at naught and 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 and all kindreds of
the earth shall wail because of him. Revelation 1 verse 7 Inference number one.
Is Jesus Christ ordained of God to be the judge of quick and dead? Great then is
the security of believers that they shall not be condemned in that day.

Who shall condemn when Christ is judged? If believers are condemned in judgment
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 certainly no sentence of condemnation shall in that day be given by Christ
against them. He died to save them and he will never cross and overthrow the
designs and ends of his own death. Nay they have been cleared and absolved
already and being once absolved by divine sentence they can never be condemned
afterwards for one divine sentence cannot oppose another.

He justified them here in this world by faith and declared in his word which
shall then be the rule of judgment. Romans 9 verse 16 That there is no
condemnation to them that are in Christ. Romans 8 verse 1 And surely he will not
retract his own word and give a sentence contrary to his own statute book out of
which he has told us that they shall be judged.

Moreover all except those who then survive on the earth will have passed their
particular judgment long before that day. And being therein acquitted by God the
judge of all justified and admitted into heaven Christ cannot now condemn them
with the world. This Reformation audio track is a production of Stillwater's
Revival Books SWRB makes thousands of classic Reformation resources available
free and for sale in audio, video and printed formats.

Our many free resources as well as our complete mail order catalog containing
thousands of classic and contemporary Puritan and Reform books tapes and videos
at great discounts is on the web themselves, would fall to the ground. It is
indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears.

Were they to admit this principle, that we cannot rightly worship God except by
obeying His word, they would be delivered from their deep abyss of error. The
prophet's words, then, are very important, when he says that God had commanded
no such thing, and that it never came to his mind, as though he had said that
men assume too much wisdom when they devise what he never required, nay, what he
never knew.


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  CHAPTER 4: PART 26
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Three things will make it so. The gratification of the soul's natural desire of
union with its own body. For even glorified souls in heaven have such a desire
of reunion.

We are all sensible of the soul's affection to the body now, its sympathy with
it, and unwillingness to be separated from it. It is said to be at home in the
body, 2 Corinthians 5 verse 6. This inclination remains in heaven, it reckons
not itself completely happy till its older, dear companion and partner be with
it. Now when this inclination to its own body, its longings after it, are
gratified with the sight and enjoyment of it again, what a joyful meeting will
this be, especially if we consider 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 every way desirable, so the soul comes down
immediately from God out of heaven, shining in its holiness and glory. And thus
it reenters its body and animates it again. But 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 labors and services it performed for God in
this world.

This must make that day a day of triumph and exultation. It comes out of the
grave, as Joseph out of the prison, to be advanced to the highest honor. O do
but imagine with what an ecstasy of joy the soul will thus resume its own body,
and say as it were unto it, Come away, my dear, my ancient friend, who serveth
and suffereth 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 hath remembered thee also, and the day
of thy glorification is come. Surely it will be a joyful meeting.

What a joy is it for dear friends to meet after long separation! How they
usually give demonstrations of their love and delight in each other by embraces,
kisses, and tears. And frame to yourselves the idea of perfect health, where a
sprightly vivacity runs through every part, and the spirits, as it were,
overflow as we go about any business, especially such as the business of that
day will be to receive a crown and a kingdom. Do but imagine what a bright
morning this will be, and how the pains and agonies, cold sweats and bitter
groans at parting will be recompensed by the joy of such a meeting.

Inference number one. If Christ was thus raised from the dead, then death is
overcome and swallowed up in victory. Were it not so, it had never let Christ
escape out of the grave.

Death is a dreadful enemy. It defies all the sons and daughters of Adam. None
but Christ dared cope with this king of terrors, and he by dying foiled it in
its own territories and dominions, and came off the conqueror.

For as the apostle says, it was impossible it should hold or detain him. Acts
2.24 Never did death meet with its overmatch before, and Christ conquering it
for us and in our names, rising as our representative, now every single saint
triumphs over it as a vanquished enemy. O death, where is thy sting? O grave,
where is thy victory? Thanks be to God who giveth us the victory through our
Lord Jesus Christ.

1 Corinthians 15 verses 55 and 57 Thus, like Joshua, they set the foot of faith
upon the neck of this king of terrors. Number two. Have Christ and his
resurrection such a potent influence upon 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 becomes those that understand what glory is
prepared for them at the resurrection of the just.

Particularly, be not fondly tender of them, but employ them for God. 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
Christians have active vigorous bodies, yet God hath little service from them?
If your bodies were animated by some other souls that love God more than you do
and burn with holy zeal in his service, more work would be done for God in a day
than is now done in a month.

To have an able, healthy body and not use it for God 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 recompense all the pains now endured in his
service? See that you preserve the due honor of your bodies, possess them in
sanctification and honor. 1 Thessalonians 4 verse 4 O let not those 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 honor for your bodies O make them not either the instruments
or objects of sin. There are sins against the body.

1 Corinthians 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
Corinthians 3.17 Let not the indulgence of your bodies draw your souls 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
suffer because the body must be indulged.

It is recorded to the immortal honor of those worthies. Hebrews 11 verses 32
through 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 honor, from poverty to riches, from pain to pleasure.

But upon such terms they judged it all 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 but such was their care of their souls
and the hope of a better resurrection that they listened not to the complaints
of their bodies. O that we all had the same resolution. Withhold not upon the
pretense of your own temporal wants that which God in 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 a sufficient incentive. And to that end it is
urged as a motive to charity when thou makest the 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 just.

Luke 14 verses 13 and 14 It was the opinion of an eminent modern divine that no
man living fully understands and believes that scripture inasmuch as ye have
done it unto one of the least of these my brethren ye have done it unto me.
Matthew 25 verse 40 How few saints would be exposed to daily wants and
necessities if that scripture were but fully understood and believed. Number 3
Is Christ risen from the dead and that as a public person and representative of
believers? How are we all concerned 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 your deepest
concern and it may be secured to yourselves if upon serious heart examination
you discover the following evidences. If you are regenerated born 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 groundwork of our hope
and so 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 that our bodies shall be partakers of that
blessed resurrection to life. Blessed and holy is he that hath part in the first
resurrection on such the second death hath no power. Revelation 20 verse 6 Let
not 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. They and they only who are sanctified
by the Spirit shall have a joyful resurrection. 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 also be
in the likeness of his resurrection. Romans 6 verses 5 and 8 Some refer the
words planted together to believers themselves Jews and Gentiles who grow
together like branches upon the same root. But I rather understand it with
reference to Christ and believers who 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 showing the communion they have with
Christ both in his death and in his life.

Now if the power of Christ's death that is the mortifying influence of it have
been exerted upon our hearts killing their lusts deadening their affections and
subduing their appetite then the power of his life or resurrection shall come
upon our dead withered bodies to revive and raise them up to live with him in
glory. If your hearts and affections be now with Christ in heaven your bodies in
due time shall be there also and conform to his glorious body. For our
conversation is in heaven from whence also we look for the Savior the Lord Jesus
Christ who shall change our vile body that it may be fashioned like unto his own
glorious body.

Philippians 3 verses 20 and 21 The body is here called vile or the body of our
vileness not as God made it but as sin hath marred it not absolutely and in
itself but relatively and in comparison with what it will be 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.

If you strive now to attain the resurrection of the dead no doubt it shall be
yours. This was Paul's great desire that by any means he might attain unto the
resurrection of the dead. Philippians 3 verse 11 He means not simply a
resurrection from the dead for that all men shall attain but that complete
holiness and perfection which shall attend the resurrection of the just.

So it is explained verse 12 So then if God have raised in your hearts a vehement
desire and assiduous endeavor after a perfect freedom from sin and full
conformity to God in the beauty of holiness that very love of holiness and your
present pantings after perfection speak you to be the persons for whom it is
reserved. If you do good in your generation if you are useful in the world you
shall have part in this blessed resurrection. All that are in the graves shall
hear his voice and shall come forth they that have done good unto the
resurrection of life.

John 5 verses 28 and 29 Now it is not every act materially good that entitles a
man to this privilege but the same requisites defined as necessary to constitute
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 an incitement should this be to all of us as indeed the apostle makes it
closing up the doctrine of the resurrection with this solemn exhortation 1
Corinthians 15 58 with which I also close. Therefore my beloved brethren be ye
steadfast immovable always abounding in the work of the Lord for as much as ye
know that your labor is not in vain in the Lord. Thanks be to God for his
unspeakable gift.

Chapter 40 page 495 The Ascension of Christ 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. John 20 verse
17 We have been following Christ through his humiliation from the time that he
left the blessed bosom of the Father and now as he has 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 to that bosom of ineffable delight
and love which for our sakes he so freely left. He did not rise from the dead to
live such a low animal life as this but a most glorious life as 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 etc. In which injunction we have
number one the persons to whom this message was sent my brethren so he calls the
disciples a sweet term and full of love much like that of Joseph to his brethren
Genesis 45 verse 4 say that there is much more tenderness in it he reminds them
in the same breath of what they had done against him I am Joseph your brother
whom ye sold but Christ says go tell my brethren without the least mention of
their cowardice or unkindness number two the message itself tell my brethren I
ascend to my father and your father to my God and your God it is in the present
tense as if he were then ascending though he did not ascend for some weeks after
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 I ascend to my
father and your father to my God and your God this is the substance of the
message sent by Mary to the pensive disciples hence our Lord Jesus Christ not
only rose from the dead but ascended into heaven there to accomplish all that
remained to be done for completing the salvation of his people so much the
apostle plainly witnesses he that descended is the same also that ascended up
far above all heavens Ephesians 4.10 a full and faithful account of his
ascension the several evangelists have given us Mark 16.19 and 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 Hebrews 7.26 and sometimes
his entering within the veil Hebrews 6.19-20 we will here consider the questions
who ascended whence did he ascend whither when how and why Roman numeral 1 who
ascended this the apostle answers the same that descended Ephesians 4.9-10
namely Christ and himself tells us I ascend and though the ascension were of
Christ's whole person yet it was a figurative expression with respect to his
divine nature and rather applies to the humanity of Christ which really changed
places and conditions hence he said I come forth from the Father and am coming
to the world again I leave the world and go to the Father John 16.28 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 until the restitution
of all things Acts 3.21 Roman numeral 2 whence did Christ ascend I answer
generally he is said to ascend from this world to leave the world John 16.28 but
more particularly it was from Mount Olivet near Jerusalem the place where he
began his last sufferings oh what a difference was there between the state of
Christ in his agony at the Mount of Olives before his passion and that now at
his ascension but Roman numeral 3 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 forever it is said to be far above all heavens that is
above 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 veil that is
into the most holy place 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 from whence at his incarnation
he came Roman numeral 4 when did Christ ascend was it as soon as he arose from
the dead no after his passion he was seen of them forty days speaking of the
things pertaining to the kingdom of God Acts 1 verse 3 and truly the care and
love of Christ to his people was very manifest in his thus remaining 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 has settled all things for the good of his
church here for in this time he confirmed the truth of his resurrection and gave
charge to the apostles concerning the discipline and order of his house or
kingdom when he had set all things in order he would stay no longer he had a
great work 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 Roman numeral
5 how did Christ ascend into heaven number 1 he ascended as a public person or
forerunner in our names and upon our account so it is said expressly Hebrews 6
verses 19 and 20 speaking of the most holy place within the veil whether the
forerunner is for us entered his going into heaven as our forerunner implies his
public capacity as one that went upon our business to God I go to prepare a
place for you John 14 verse 2 to take possession of heaven in your names the
forerunner hath respect to others that were to come to heaven after him in their
several generations for whom he hath prepared mansions which are kept for them
against their coming it also implies his presidency he is our forerunner but he
himself had no forerunner never any entered heaven before him but such as
entered in his name and through the virtue of his merits he was the first that
ever entered into heaven directly immediately in his own name and upon his own
account all the fathers who died before him entered in his name number 2 he
ascended triumphantly into heaven 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 Psalm 47 verses 5 and 6 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 Acts 1 verse 9 and then a royal guard of mighty angels surrounded
the chariot if not for support yet for the greater state and solemnity of their
Lord's ascension and oh what songs of the blessed angels were heard in heaven
how was the whole city of God moved at his coming for as when he brought his
first begotten into the world he said let all the angels of God worship him
Hebrews 1 verse 6 so at his return thither when he had finished the work of
redemption those exalted intelligences gave no less demonstrations of their
delight and joy the very heavens echoed and resounded yea the triumph is not
ended and shall never end it is said I saw 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 before him and there was given him dominion and
glory and a kingdom that all people nations and languages should serve him
Daniel 7 verses 13 and 14 this vision of Daniel was accomplished in Christ's
ascension when they that is the angels brought him to the ancient of days that
is to God the Father who to express his welcome to Christ gave him glory and a
kingdom therefore God is said to receive him up into glory 1 Timothy 3 verse 16
he went up and the Father received him yea received so as none ever was received
before him or shall be received after him number 3 further Christ ascended
munificently shedding forth abundantly inestimable gifts upon his church at his
ascension 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 Psalm
68 verses 17 and 18 where you have both the triumph and magnificence with which
Christ ascended the chariots of God 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 these words were a celebration
of the triumph of David over the enemies of God 2 Samuel chapter 8 who brought
him presents which he dedicated to the Lord just so our Lord Jesus Christ when
he had overcome by his death on the cross and now triumphed in his ascension
receives his enemies as his conquest and gives them by their conversion to the
church for its use and service thus he received gifts even for the rebellious
that is sanctifies the natural gifts and faculties of such as hated his people
before dedicating them to the Lord in his people's service thus it is said
Tertullian Oregon Augustine and Jerome came into Canaan laden with Egyptian gold
came into the church richly laden with natural earnings and abilities Augustine
was a man of chief Cyprian a magician so learned a proud free thinker who once
said when he read Paul's epistles I scorned such childish things but he
afterwards became a very useful man in the church of God and even Paul himself
was as fierce an enemy to the church as breeze on earth till Christ gave him
into its bosom by conversion and then no mere man ever did the Lord and his
people greater service 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 Ephesians 4 verse 11 and those stars are
fixed in the church heaven by a most firm establishment 1 Corinthians 12 28
thousands now in heaven and thousands on earth also are blessing Christ at this
day for these his ascension gifts number 4 our Lord Jesus Christ ascended with a
blessing on his lips while he was blessing his people he was parted from them
Luke 24 verses 50 and 51 there in making good to them what is said by him having
loved his own he loved them unto the end John 13 verse 1 there was a great deal
of love manifested by Christ in this last act on earth 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 they were the mercies which his blood had so lately
purchased for them and they were not only intended for them who had the
happiness to be with him while 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 they
who surrounded Christ were but representatives of the future churches Matthew 28
20 in blessing them he blesses us also number 5 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 verse 10 he went up namely
by his own divine power and this plainly evinces him to be God for no mere
creature ever rose from earth far above all heavens as Christ did Roman numeral
6 why did Christ ascend? I answer number 1 if Christ had not ascended he could
not have interceded in heaven for us and take away Christ's intercession you
blight the hope of the saints for what have we to support us under the daily
surprisals 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 one place one that abides
there on purpose to transact all our affairs and as a surety for peace between
God and us number 2 if Christ had not ascended you could not have entered into
heaven for he went to prepare a place for you John 14 verse 2 he was the first
that entered heaven directly and in his own name and had he not done so we could
not have entered in his name the forerunner made way for all that should come
after him in their several generations nor could your bodies have ascended after
their resurrection but in virtue of Christ's ascension for he ascended in the
capacity of our head and representative to his Father and our Father for us and
himself too number 3 if Christ had not ascended he could not have entered on 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 verse 26 number 4
if Christ had not ascended how could we have been assured that his payment on
the cross made full satisfaction to God how is it that the Spirit convinces the
world of righteousness John 16 verses 8 and 10 but from Christ going to the
Father and returning hither no more which gives evidence of God's full
satisfaction both with his person and work number 5 further how should we have
enjoyed the blessings of the Spirit and ordinances if Christ had not ascended if
Christ had not gone away the comforter had not come John 16 verse 7 he begins
where Christ had finished for he takes of his and shows it to us John 16 verse
14 and therefore it is said the Holy Ghost was not given because Jesus was not
yet glorified John 17 verse 39 he was then given as a sanctifying spirit but not
given in the measure that 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 for
that whatsoever good of conversion edification, support or comfort you receive
from spiritual ordinances he hath shed forth that which you now see and feel it
is the fruit of Christ's ascension number 6 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 verse 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 yet if we loved him
we should rejoice because he went to the Father John 14 verse 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 in all respects a ground of
joy that he is ascended to his Father and our Father to his God and our God it
was in view of all the blessings flowing to us from his ascension that he
charged his people not to be troubled at his leaving them John 14 inference
number 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 Lord
their life is surely it is not good that your love and your Lord should be in
two different countries said one that is now with him often hasten after him
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 how good were
it if we could say with the apostle our conversation is in heaven from whence we
look for the Savior Philippians 3.20 a heart tending upwards is the best
evidence of your interest in Christ's ascension number 2 did Christ go to heaven
as a forerunner how should we haste to follow him 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 Hebrews 12 verses 1 and 2 the captain of
our salvation is entered within the gates of the new Jerusalem and calls to us
out of heaven to hasten him proposing the greatest encouragement to them that
follow he that overcome us shall sit with me in my throne as I also overcame and
then sat down with my father in his throne Revelation 3.21 how tedious should it
seem to us to live so long at a distance from our Lord number 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 triumphant sight to see the necks of those
tyrants under the foot of our Joshua he made it that day an open show of them
Colossians 2.15 their strength is broken forever in this he showed himself more
than a conqueror for he conquered in triumph too satan was then trodden under
his feet and he hath promised to tread him under our feet also and that shortly
Romans 16.20 some power our enemies yet retain the serpent may bruise our heel
but Christ hath bruised his head number 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 oh then see that you abuse not the
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 abuse
not the ordinances and officers of Christ this is a prevailing sin surely God
hath written to us the great things of his law and we have accounted them small
things and see that you abuse not the spirit whom God sent from heaven at his
ascension to supply his bodily absence among us and who is the great pledge of
his care and tender love of his people take heed that you do not vex him by your
disobedience nor grieve him by your unkindnesses nor quench him by your sinful
neglect of duty or abuse of light oh cherish the spirit and obey his voice
comply with his designs and yield up yourselves to his guidance and conduct
rethink to be entreated by the love of the spirit Romans 15 30 should be as
great an argument as to be entreated 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 he was the first in principle mercy that Christ received for you
at his entrance into heaven it was the first thing he asked of God when he came
into heaven so he speaks I will pray the father and he shall give you another
comforter that he may abide with you John 14 verse 16 so that the spirit is the
firstborn of mercies and deserves the first place in our hearts and esteem 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 authorized and delegated by them when the comforter is come whom I will send
unto you from my father John 15 verse 26 and in John 14 verse 26 the father is
said to send him in Christ's name but you should beware of grieving the spirit
on account of his own nature and office in his nature he is God co-equal with
the father and son in nature and dignity 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
2 Samuel 23 verses 2 and 3 he is God the rock of Israel God omnipotent for he
created all things Genesis 1 31 God omnipresent filling all things Psalm 139
verse 7 God omniscient who knows our heart Romans 8 27 beware therefore of
grieving him for in so doing you grieve God think also of his office and the
benefits we receive by him gratitude must compel us to obey him for he is sent
in the character of an advocate to help us to pray to indict our requests for us
to teach us what and how to ask of God Romans 8 26 he comes to us as a comforter
John 14 16 and unlike him his work is to take of the things of Christ and show
them unto us that is to take of his death and resurrection ascension yea of his
present intercession in heaven and show it to us 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 fullness Luke 135 Isaiah 61 verse 1 Colossians
119 thus fitting and anointing him for the discharge of his office it is he that
gives efficacy to the ordinances without him they would be a dead letter it was
he that blessed them to your conviction and conversion 2nd Corinthians 9 verse 6
John 16 verse 9 1st Peter 1 verse 12 1st John 3 verse 24 Romans 8 verses 9
through 26 John 14 verse 26 and Ezekiel 36 verses 25 through 27 without him you
could never have had an interest in Christ or communion with Christ it was he
that so often have helped your infirmities when you knew not what to say
comforted your heart when it was overwhelmed within you and you knew not what to
do preserved you many thousand times from sin and ruin when you had been upon
their slippery brink it is he in his sanctifying work that is the best evidence
your soul has for heaven it were endless to enumerate the mercies you have by
him and now reader dost thou not blush to think how unworthily thou hast treated
such a friend oh grieve not the Holy Spirit whom Christ sent as soon as he went
into heaven in his father's name and in his own name to perform all these
offices for you number 5 is Christ ascended to the Father as our forerunner then
the door of salvation stands open to all believers and by virtue of Christ's
ascension they also shall ascend after him far above all heavens oh my friends
what a place has Christ prepared for you what a splendid habitation hath he
provided for you God is not ashamed to be called your God for he hath prepared
for you a city Hebrews 11 16 in that city Christ hath provided mansions and
resting places for your everlasting abode John 14 verse 2 and keep them for you
till your coming oh how august and glorious a dwelling is that where sun and
moon and stars shall roll as much before your feet as they are now above your
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  CHAPTER 5: PART 25
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...was in him, and one of the principal effects in which it was manifested was
this design upon which he came, namely to reconcile the world to God, upon which
ground Christ is called the propitiation for our sins, 1 John 2.2.
Reconciliation, or atonement, is the making up of the ancient friendship between
God and men which sin had dissolved, thus reducing these enemies into a state of
concord and sweet agreement. And the means by which this blessed design was
effectually compassed was the death of Christ, which made complete satisfaction
to God for our sins. There was a breach made by sin between God and the fallen
angels, but that breach is never to be repaired, since, as Christ took not on
him their nature, he never intended to be a mediator of reconciliation between
God and them.

But that which Christ designed, as the end of his death, was to reconcile God
and man, not the whole species, but those who were given to Christ and should
believe in him. Inference number one. If Christ died to reconcile God and man,
how horrid and evil is sin! And how terrible was that breach between God and the
creature, which could be closed no other way but by the death of the Son of God.

Number two. How sad is the state of all who are not at peace with God through
the blood of his Son! To the impenitent unbeliever God is not reconciled, and if
God be his enemy, how little avails it who is his friend! He has an almighty
enemy, whose very frown is destruction. I lift up my hand to heaven and say, I
live forever.

If I wet my glittering sword and my hand take hold on judgment, I will render
vengeance to my enemies and 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 of the captives, from the beginning of revenge is upon the
enemy. Deuteronomy 32, verses 40 through 42.

Yea, God is an unavoidable enemy. Fly to the uttermost parts of the earth, there
shall his hand hold thee. Psalm 139, verse 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 forever to avenge himself upon his
adversaries. What wilt thou do when he departs from thee, even in this world, as
from Saul? 1 Samuel 28, verses 15 and 16.

Alas, whither wilt thou turn? To whom wilt thou complain? And what wilt thou do
when thou shalt stand at his 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. Number three. If Christ died to reconcile us to God, give
diligence to be assured of your interest in this reconciliation.

If Christ thought it was his blood to purchase it, it is worth your care and
pains to obtain it. And what better evidence can you have than a conscientious
tenderness, lest you sin against him? Ah, if reconciled, you will say, as Ezra,
And now, our God, seeing thou hast given us such a deliverance as this, should
we again break thy commandments? Ezra 9, verses 13 and 14. 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, verses 10
and 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 be assured of it, is an enemy to
his own comfort. Roman numeral three. But I must pass from this to the third end
of Christ's death, namely the sanctification of his people.

Typical blood was shed to purify them that were unclean. And so was the blood of
Christ to purge away the sins of his people. He gave himself for the church,
that he might sanctify and cleanse it.

Ephesians 5, verses 25 and 26. For their sakes I sanctify myself, that is,
consecrate or devote myself to death, that they also might be sanctified through
the truth. John 17, 19.

This benefit received by the blood of Christ is the theme of that doxology,
which in a lower strain, is now sounded in the churches, but will form the song
of the Lamb in heaven. To him that loved us and washed us from our sins in his
own blood, be glory and honor forever. Revelation 1, verses 5 and 6. The evil of
sin consists not only in its punishment, but in its pollution.

Justification properly removes the former, sanctification the latter. But both
justification and sanctification flow unto sinners from 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 show it unto us.

Hence it is said, he came both by blood and by water. 1 John 5, 6. 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.

Do but consider a few particular excellencies of holiness. 1. Holiness is the
image and glory of God. His image, Colossians 3.10, and His glory, Exodus 15.11.
Who is like unto thee, O Lord, glorious in holiness? Now when the guilt and
filth of sin are washed away, and the soul clothed with the beauty of God by
sanctification, O what a beautiful creature the soul is now! It is a beam of
divine glory upon the creature.

2. And 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. Matthew 5.8.
Without holiness no man shall see the Lord.

Hebrews 12.14. No gifts, no duties, no natural endowments can claim heaven, but
the least measure of true holiness will secure it to the soul. 3. Again, as
holiness is the soul's best evidence for heaven, so it is a continual spring of
comfort on the way thither. The purest and sweetest pleasures in this world are
the results of holiness.

Till we live holy lives, we never live comfortably. Heaven is epitomized in
holiness. 4. And to say no more, it is the peculiar mark by which God hath
visibly distinguished His own from other men.

The Lord hath set apart Him that is godly for Himself. Psalm 4.3. O holiness,
how surpassingly glorious art thou! Inference 1. Did Christ die to sanctify His
people? How deep is the pollution of sin that nothing but the blood of Christ
can cleanse it. All the tears of a penitent sinner, should he shed as many as
there have fallen drops of rain since the creation, cannot wash away one's sin.

The everlasting burnings in hell cannot purify the flaming conscience from the
least sin. 2. Did Christ die to sanctify His people? Behold the love of a
Savior. 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. Hebrews 9.12. And that not common, but precious blood. 1 Peter 1.19. The
blood of God, one drop of which outvalues the blood that runs in all the veins
of all Adam's posterity.

And not some of that blood, but all, all to the last drop. And thus liberal was
He of His blood to us, when we were His enemies. O what manner of love is this!
Roman numeral 4. As Christ died to sanctify His people, so He died also to
confirm the New Testament to all sanctified ones.

So it was in the type, Exodus 24.8. And so it is in Christ, Matthew 26.28. This
is the New Testament in my blood, that is ratified and confirmed by my blood.
For where a testament is, there must also of necessity be the death of the
testator. Hebrews 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 made 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
usually bequeath their estates to their wives and children and new relations.

So doth this testator. All is settled upon his spouse, the church, upon
believers, his children. A stranger intermittles not with these mercies.

Men give all their goods and estate that can be conveyed to their friends that
survive them. Christ giveth to His church in the New Testament three sorts of
goods. Number 1. All temporal good things.

1 Timothy 6.6. Matthew 6.33. That is, the comfort and blessing of all, though
not the possession of much. As having nothing and yet possessing all things. 2
Corinthians 6.10. Number 2. All spiritual good things, as remission of sin and
acceptance with God, which are contained in their justification.

Romans 3.24-26. Sanctification of their natures, both initial and progressive. 1
Corinthians 1.30. Adoption into the family of God. Galatians 3.26. The ministry
of angels.

Hebrews 1.14. And interest in all the promises. 2 Peter 1.4. Number 3. All
eternal good things. Heaven, glory, and eternal life.

Romans 8.16-17. No such bequests as these were ever found in the testaments of
princes. All that kings and nobles settle by will upon their heirs are but
trifles to what Christ hath conferred in the New Testament upon his people. All
this is confirmed and ratified by the death of Christ.

He died, not merely, as Sassanians say, to confirm the New Testament by way of
testimony or witness bearing in his death. This is a fearful derogation from the
efficacy of Christ's blood, bringing it down to equality with the blood of
martyrs, as if there were no more in it than in their blood. But no 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 ratified it as the death of
a testator, which makes the New Testament irrevocable.

Just as when a man hath 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 fulfill his will is now in his hand.

Revelation 1 verse 18. Inference number 1. Did Christ die to confirm the New
Testament, in which such legacies are bequeathed to believers? How are all
believers concerned to assure their title to the mercies contained in this
blessed testament? Examine your relations to Christ. Are you his spouse? Have
you forsaken all for him? Psalm 45 verses 10 and 11.

Are you ready to take your lot with him in prosperity or adversity? Jeremiah
2.2. Are you loyal to Christ? Thou shalt be for me, and not for another. Hosea
3.3. Do you yield obedience to him as your head and husband? Ephesians 5.23.
Then you may be confident you are interested in the 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 hath
purchased 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 Peter 1.15 and 16.

Do you find a reverential fear of Christ impelling you to obey him in all
things? Malachi 1.6. Are you led by the Spirit of Christ? As many as are so led,
they are the sons of God. Romans 8.14. To conclude, have you the spirit of
adoption enabling you to cry, Abba, Father? Galatians 4.6. That is, helping you
in a gracious manner, with reverence mixed with filial confidence, to open your
heart 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. You may also discern your interest in the New Testament or covenant,
for they are substantially the same thing, by the new covenant impressions made
on your hearts, which are so many clear evidences of your right to the benefits
it contains. Such are spiritual illuminations.

Jeremiah 31.34. Gracious softness and tenderness of heart. Ezekiel 11.19. The
awful dread and fear of God. Jeremiah 32.43. The copy or transcript of his laws
on your hearts in gracious correspondent principles.

Jeremiah 31.33. These things speak you to be children of the covenant, on whom
all these great things are settled. Number 2. To conclude, it is the
indispensable duty of all on whom Christ has settled such mercies, to admire and
walk in His love. Admire the love of Christ.

Oh, how intense and ardent was the love of Jesus, who designed for you such an
inheritance, with such a settlement of it upon you. Before this love, let all
the saints fall down astonished, humbly professing that they owe themselves and
all they are, or shall be to eternity, to this love. And be sure you walk
becoming persons for whom Christ hath done such great things.

Comfort yourselves under present trials with your spiritual privileges. James
2.5. And let all your rejoicing be in Christ, while others are blessing
themselves in vanity. Having finished what I designed to say of the work of
redemption, as performed by Christ in His humbled state, we shall now view that
blessed work as further advanced and perfected in His state of exultation.

The whole of that work was not to be finished in a state of suffering and
abasement on earth. The apostle makes his exultation so necessary a part of his
priesthood, that without it he could not have been a priest. If he were on
earth, he should not be a priest.

Hebrews 8.4 That is, if he had continued 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 just as it was not enough for the sacrifice to be slain
without, and his blood left there, but it must be carried within the veil, into
the most holy place before the Lord. Hebrews 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. Isaiah
49.5-7 And how God made this good to Christ, the apostle very clearly expresses.
Philippians 2.9 Our surety could not be detained in the prison of the grave,
when the debt for which he was imprisoned was 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, his discharge or acquittance upon
full payment, which could not in justice be denied him. And, indeed, there never
was a more glorious manifestation of the name of God to the world than was made
in that work, that every tongue should confess that Jesus Christ is Lord to the
glory of God the Father. Philippians 2.11 O how illustriously, yea,
astonishingly, is the love of God to poor sinners displayed in Christ's
exultation! When, to show his complacency and delight in our recovery, he hath
openly declared to the world that his exalting Christ to all that glory, to
which no mere creature ever was or can be raised, was bestowed upon him as a
reward for that work, that most grateful work of our redemption.

Wherefore God also hath highly exalted him. Philippians 2.9 There is an
emphatical pleonasm in that word. It implies super-exaltation.

A greater proof of the Father's high satisfaction in the recovery of poor
sinners cannot be given. For this, therefore, God the Father shall have glory
and honor 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 his divine nature he never ceased to be
the most high.

So it was awarded 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 showing
what, in due time, he intends to do with 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 hath 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, namely 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
discourses. He arose from the dead as a public person. If ye then be risen with
Christ, saith the Apostle, Colossians 3.1, 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 Ephesians 2.6,
He hath raised us up, or exalted us together with Christ, and hath 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, The Lord my God shall come, and all the saints with thee,
Zechariah 14.5 And as they come with Christ from heaven, so they shall sit on
thrones with him.

They shall be assessors with the judge. 1 Corinthians 6.2 This deserves a
special remark, that all this honor 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 hear that Christ is risen from the dead, and is in all his glory
and authority in heaven, how sure is the salvation of his redeemed. 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. He is able to save them to the
uttermost that come unto God by him, seeing he ever liveth to make intercession.

Hebrews 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.

Because I live, ye shall live also. John 14.19 And let no man's heart suggest a
suspicion 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. Indeed, he there
lives and acts upon our account. Hebrews 7.25 1 John 2 verses 1 and 2 How
seasonable and comfortable will the meditations of Christ's exaltation be to
thee, O believer, when sickness hath wasted thy body, withered its beauty, and
God is bringing thee to the dust of death.

Think then that that vile body shall be conformed to the glorious body of
Christ. Philippians 3.21 As God hath 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
an equality in glory with Christ, for in heaven he will be discerned and
distinguished by his peculiar glory from all the saints and angels, 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 thus spoken
of Christ's exalted state, to cast some general light upon it and engage your
attention to it, I shall now proceed briefly to consider this his wonderful
exaltation, under the above mentioned heads, his resurrection, ascension,
session at the right hand of the Father, and his return to judge the world.
Chapter 39, page 480, The Resurrection of Christ He is not here, for he is
risen, as he said.

Come, see the place where the Lord lay. Matthew 28, verse 6 We have contemplated
Christ's humiliation, wherein the Son of Righteousness appeared as a setting
sun, gone out of sight. But as the sun, when to us it is set, begins a new day
in another part of the world, so Christ, having finished his course in this
world, rises again, and that to perform another glorious part of his work in the
world above.

In his death he was in a sense totally eclipsed, but in his resurrection he
begins to recover his light and glory. An angel descends from heaven to roll
away the stone, and with it the reproach of his death, and to announce his
resurrection to the two Marys, whose love to Christ had drawn them to visit the
sepulcher where they lately left him. At this time, the Lord being newly risen,
the keepers were trembling, and as dead men, so terrible was the majesty and
awful solemnity attending Christ's resurrection.

But to encourage these pious souls, the angel anticipates them with these good
tidings. He is not here, for he is risen as he said. Come, see the place where
the Lord lay.

As if he had said, 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 labor,
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 we have both a declaration and
confirmation of the resurrection of Christ from the dead. 1. 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, he is risen. The
word imports the active power or self-quickening principle by which Christ
raised himself from the state of the dead.

It was the divine nature or Godhead of Christ which revived and raised the
manhood. 2. 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 hath lost its guest, and it is
now empty. Death hath lost its prey.

It received, but could not retain him. Come see the place where the Lord lay.
Hence, our Lord Jesus Christ, by the almighty power of his own Godhood, 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 witnesses. Acts 1 verse 3. We have testimonies of it both from
heaven and earth. From heaven we have the testimony of angels, who cannot
deceive us.

The angel tells the two Marys in the text, he is risen. We have also testimonies
of it from men, holy men who were eyewitnesses of this truth, to whom he showed
himself alive by the space of forty days after his resurrection, on no less than
nine occasions. At one time five hundred brethren saw him at once.

1 Corinthians 15 verse 6. These were holy persons, who durst not deceive, and
who confirmed their testimony with their blood. So that no point of religion is
rendered more infallibly certain than this before us. And blessed be God that it
is so, for if it were not, then were the gospel in vain.

1 Corinthians 15 verse 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
would the holy and divinely inspired apostles be found false witnesses.

1 Corinthians 15 verse 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 Corinthians 15 verse 17. He was raised again for our justification. Romans 4
verse 25.

While Christ was dying and continued in the state of the dead, the price of our
redemption was paying. The payment was not completed, till he revived and rose
again. Hence, the whole force and weight of our justification depends upon his
resurrection.

Nay, had not Christ risen, the dead in Christ had perished. 1 Corinthians 15
verse 18. Even the dead who died in the face 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 this have been satisfied, and all the predictions of his
resurrection, by which it was so plainly foretold, have been fulfilled. See
Matthew 12.40, Luke 24.46, Psalm 16 verse 10, 1 Corinthians 15 verse 4. Had he
not risen from the dead, how could he have been installed in the glory he now
has in heaven, and which was promised him before the world was, on account of
his death and sufferings. For to this end Christ both died and rose and revived,
that he might be the Lord both of the dead and living.

Romans 14 verse 9. And that in this state of dominion and glorious advancement,
he might powerfully apply the virtue and benefits of his blood to us. So then
there remains no doubt of the fact of Christ's resurrection. Instead, therefore,
of attempting further to confirm it, I will proceed to explain the nature and
manner of his resurrection.

Number 1. Christ rose from the dead with awful majesty. 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.

Matthew 28 verses 2 through 4. Human infirmity was not able to bear such
heavenly majesty as attended the scenes of that morning. Nature sunk under it.
This earthquake was, as one calls it, a sign of triumph, or token of victory,
given by Christ, not only to the keepers and the neighboring city, but to the
whole world, showing that he had overcome death in its own dominions, and like a
conqueror, lifted up his head above his enemies.

Number 2. And to increase the splendor and the triumph of that day, his
resurrection was attended with the resurrection of many of the saints, who slept
in their graves till then, and were awakened and raised to attend the Lord at
his rising. 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. Matthew 27 verses 52 and 53.

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 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 inquire curiously, as some do, who
they were, what discourse they had with those to whom they appeared, and what
became of them afterwards, is vain. God hath cast a veil 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 rose from the dead. As Christ rose from the dead with those
attendants, who accompanied him at his resurrection, so it was by the power of
his own Godhead, that he quickened and raised himself, and by virtue of his
resurrection, were they also raised who accompanied him. It was not the angel
who rolled back the stone that revived him in the sepulcher, but he resumed his
own life.

So he tells us, I lay down my life, that I may take it again. John 10, 17 Hence
1 Peter 3, 18 He is said to be put to death in the flesh, but quickened by the
Spirit, that is, 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, Hebrews 9, 14 that is, 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.
Therefore the apostle well observes, that he was declared to be the Son of God
with power, by his resurrection from the dead.

Romans 1, verse 4 Now if he had been raised by the power of the Father, or of
the Holy 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?
Others are raised by the power of God. So that in this respect also it was a
marvelous resurrection. Never any dead or shall rise as Christ rose, by a
self-quickening principle.

For though many dead saints rose at that time, it was by virtue of Christ's
resurrection that their graves were opened and their bodies quickened. As he
said when he raised Lazarus, I am the resurrection and the life. John 11, 25
Number 4 It may therefore be truly affirmed, that though some dead saints were
raised to life before the resurrection of Christ, yet Christ is the firstborn
from the dead, as he is called, Colossians 1, 18.

For though Lazarus and others were raised, yet it was 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, but Christ dieth no more.

Death hath no more dominion over him. He was the firstborn from the dead, that
in all things he might have the preeminence. Number 5 Christ rose as a public
person, as the first fruit of them that slept.

1 Corinthians 15, 20 I desire that 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 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 Ephesians 2, verse 6,
where we are said to be risen with him, or in him. So that as we are said to die
in Adam, 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 spiritual seed.

And why is he called the firstborn and first begotten from the dead, but with
respect to the whole of those that are also to be born from the dead in their
time and order? 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
firstborn from the dead. It shall surely follow it, and that not only as a
consequent follows an antecedent, but as an effect follows its proper cause.
There is a threefold influence of Christ's resurrection upon the resurrection of
the saints, as at once its meritorious, efficient, and exemplary cause.

The resurrection of Christ is a meritorious cause of the saints' resurrection,
as it completed his satisfaction, and so our justification is properly assigned
to it. Romans 4 verse 25 It is also the efficient cause of it, for when the
saints shall rise, they shall be raised by Christ as their head, in whom is the
effective principle of their life. Your life is hid with Christ in God.

Colossians 3 verse 3 So Romans 8 verse 10 And if Christ be in you, the body
indeed is dead because of sin. But the Spirit is life because of righteousness.
That is, 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 immediately, 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. That is,
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.
Christ's resurrection 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.

Who shall change our vile body that it may be fashioned like unto his glorious
body? Philippians 3, verse 21 Now the conformity of our resurrection to Christ
may be noticed in the following particulars. Christ's body was raised
substantially the same that it was before, and so will ours be. Not another, but
the same body.

This corruptible must put on incorruption, this mortal, immortality. 1
Corinthians 15, 53 It will be the same body, not another body in its stead.
Should God prepare another body to be raised instead of this, it would not be a
resurrection, but a creation.

His body was raised not by a word of power from the Father, but by his own
Spirit. So the resurrection of the saints is to be effected, as already said, by
his Spirit which now dwelleth in them. That very Spirit of Christ which effected
their spiritual resurrection from sin shall also effect their bodily
resurrection from the grave.

His body was raised first. He had in this, as well as in other things, the
preeminence. So shall the saints, in respect to the wicked, have the preeminence
in the resurrection.

The dead in Christ shall rise first. 1 Thessalonians 4, 16 So 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. Christ's body was marvelously improved by the
resurrection, and so will ours be.

It fell in weakness, but was raised in power, no more capable of sorrow, pain,
and dishonor. In like manner our bodies are sown in weakness, but raised in
strength, sown in dishonor, raised in glory, sown natural bodies, raised
spiritual bodies. 1 Corinthians 15, verses 43 and 44 No infirmities attend
glorified bodies, nor are they henceforth subject to any of those natural
necessities by which they are now bound.

There are no 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 as Tertullian says, If the universal death of all parts be
rescinded by the resurrection, how much more the partial death of any single
member.

From thenceforth they are free from the law of mortality. They can die no more.
Luke 20, verses 35 and 36 Thus shall they be improved by the resurrection.

Again Christ's body was raised from the dead to be glorified and crowned with
honor. 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 dust.

Isaiah 26, verses 19 Oh, how comfortable will be the meeting between the
glorified soul and its new raised body! Three things will make it so. The
gratification of the soul's natural desire of union with its own body. at great
discounts is on the web at www.swrb.com We can also be reached by email at swrb
at swrb.com by phone at 780-450-3730 by fax at 780-468-1096 or by mail at
4710-37A Edmonton, Alberta, Canada T6L 3T5 You may also request a free printed
catalog.

And remember that John Calvin, in defending the Reformation's regulative
principle of worship, or what is sometimes called the scriptural law of worship,
commenting on the words of God, which I commanded them not, neither came into my
heart. From his commentary on Jeremiah 731, writes, God here cuts off from men
every occasion for making evasions, since he condemns by this one phrase, I have
not commanded them, whatever the Jews devised. There is then no other argument
needed to condemn superstitions than that they are not commanded by God.

For when men allow themselves to worship God according to their own fancies, and
attend not to his commands, they pervert true religion. And if this principle
was adopted by the papists, all those fictitious modes of worship in which they
absurdly exercise themselves would fall to the ground. It is indeed a horrible
thing for the papists to seek to discharge their duties towards God by
performing their own superstitions.

There is an immense number of them, as it is well known, and as it manifestly
appears. Were they to admit this principle, that we cannot rightly worship God
except by obeying his word, they would be delivered from their deep abyss of
error. The prophet's words, then, are very important, when he says that God had
commanded no such thing, and that it never came to his mind.

As though he had said that men assume too much wisdom when they devise what he
never required, nay, what he never knew.


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  CHAPTER 6: PART 24
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Number six. The solemnities with which his funeral rites were performed were all
suitable to his humble state. It was indeed a funeral as decently ordered as the
straits of time and circumstances would permit, but there was nothing of pomp or
outward state.

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 show the world the
reality of his death. Hence, the dead body of our Lord Jesus Christ was decently
endured by a small number of his own disciples and continued in the state of the
dead for a time. These matters of fact, being so plainly recorded by the several
evangelists, we need only here satisfy two inquiries.

Why had Christ any funeral at all, since his resurrection was so soon to follow
his death? And what manner of funeral he had? Roman numeral one. Why had Christ
any funeral, since he was to rise again from the dead within the space that men
commonly lie before their interment? And had his body continued longer unburied,
it could see no corruption, having never been tainted by sin. Number one.

It was necessary Christ should be buried, to ascertain his death, else it might
have been looked upon as a cheat. For as his enemies were ready 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 endured. But
his being bound in linen with the spices as the manner of the Jews is to bury,
and remaining so long in the tomb, gave full assurance to the world of the
certainty of his death.

Now since our eternal life is wrapped up in Christ's death, it can never be too
firmly established. To this therefore we may well suppose providence had special
respect in the manner of his burial. Number two.

He must be buried to fulfill the types and prophecies. His abode in the grave
was prefigured by Jonah's abode three days and nights in the belly of the whale.
So shall the son of man be three days and three nights in the heart of the
earth.

Matthew 12 verse 40. 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. He made his grave with the wicked and with the rich in his
death.

Isaiah 53 verse 9. Pointing by that expression at this tomb of Joseph who was a
rich man, and the scriptures cannot be broken. Number three. He must be buried
to complete his humiliation.

This being the lowest step he could possibly descend in to his abased state.
They have brought me to the dust of death. Lower he could not be laid.

Number four. But the great end and reason of his interment was the conquering of
death in its own dominion and territory. With victory over the grave furnished
the saints with that triumphant song of deliverance.

O death, where is thy sting? O grave, where is thy victory? 1 Corinthians 15
verse 55. 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 forever overcomes it.
Disarms it of all its terror and not only makes it cease to be inimical but to
become the greatest blessing to the saints. A bed of rest, a perfumed bed.

They do but go into Christ's bed where he lay before them. Roman numeral 2. Let
us inquire what manner of funeral Christ had. Number 1. It was a very obscure
and private funeral.

Here was no external pomp, 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 pomp is inconsistent with such an end. Besides, he died upon the
cross, and persons so dying have not much ceremony and state at their funeral.

The dead body of the Lord was not brought from his own house as other men's
commonly are, but from the cross. They begged it of his judge. Had they not
obtained this favor from Pilate, it must have been buried in Golgotha, cast into
a pit dug under the cross.

And when buried, it was attended with a very poor train. A few sorrowful women
followed it. 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. And
these few that were resolved to give him a funeral are forced by reason of the
state of time to do it in great haste, 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 in his grave. Yet though men could bestow little honor upon his funeral,
the heavens bestowed marks of honor, adorned it with diverse miracles which
wiped off the reproach of his death. These miracles preceded or attended his
interment.

There was an extraordinary and pre-natural 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 closed 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, either the God of nature now
suffers or the flame of the world is dissolved.

Such a preternatural eclipse is unknown in the world's history. It was not in
the time of conjunction but opposition, the moon being then at full. From the
sixth to the ninth hour, there was darkness all over the land.

And as Christ's funeral was attended with such a miraculous eclipse which put
the heavens and earth into mourning, so the rocks did rend. The veil of the
temple was 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 verse
6, and manifested the greatness of his power, showing what they deserved and
what he could do to them that had committed this horrible deed.

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. As for the
rending in twain of the veil, it was a notable miracle, plainly showing 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
veil was rent, the high priest was officiating in the most holy place, and the
veil 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 showed the design and end of Christ entering
the graves, that it might not have dominion over the bodies of the saints, but
being vanquished and destroyed by death, might yield up all his whom he ransomed
from the graves, a specimen whereof was given in those holy ones that rose and
appeared to many in the holy city. And now we have seen Jesus interred, he that
wears at his girdle the keys of hell and death, himself locked up in the graves.
What shall I say of him whom they now laid in the graves? Shall I undertake to
tell you what he was, what he did, suffered and deserved? Alas, the tongue of
angels must pause and stammer in such a work.

He is a son of righteousness, a fountain of life. Of him it might be said in
that day, here lies the adorable 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, fans, and atoms,
were so many souls and seraphim, 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 possessed of all the choice endowments that
ever dwelt in the best of men since the creation of the world, and added to this
the understanding, strength, splendor, and holiness of all the angels. It would
all amount but to a dark shadow of this incomparable Jesus.

Come and see, believing souls, look upon 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 hath prevailed over all his
body, but still he is 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 the body of flesh
produced in perfect holiness, broke 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
wonder at the love that brought him to the dust of death, and cry out with an
ancient worthy, My Lord was crucified.

Inference number one. 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 departed souls of the saints have no concern for their bodies, yet there is
a respect due to them, as they are the temples wherein God has been served and
honored by the souls that once dwelt in them.

As also an account of their relation to Christ and the glory that will be
revealed in them when they shall be changed and made like unto Christ's glorious
bodies. Upon such grounds as these, their bodies deserve an honorable treatment
as well as from humanity, which owes this honor to the bodies of all men. To
have no funeral is accounted a judgment.

Ecclesiastes 7 verse 4. We read of many solemn and mournful funerals in
Scripture, wherein the people of God have affectionately paid their respects and
honors 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 removal. 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. Number 2. Did
Joseph and Nicodemus so boldly appear at the time of so much danger to beg the
body and give it a funeral? Let it be forever a caution to strong Christians not
to despise her glory over the weak.

You see here a couple of 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 deserves the strong and assists the weak, the feeble shall be as David, and
the strong as To.

I speak not this to discourage any from striving to the utmost to improve the
grace imparted to him, for it is ordinarily found in experience that the degrees
of assisting grace are given according to the measure of grace in exercises. But
I speak it to prevent a sin incident to strong Christians of despising the weak,
which God corrects by such instances and examples as this before us. Number 3.
Hence we may be assisted in discerning the depths of Christ's humiliation for us
by seeing from what and to what his love brought him.

It was not enough for him who was in the form of God to become 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 his dead
body must be laid in the tomb for our sakes. O, what manner of love is this!
Now, the deeper the humiliation of the Son of God, the more satisfactory must it
be to us, for it shows us not only the heinousness of sin that deserves all
this, but the fullness of Christ's satisfaction, whereby he restores the breach.

O, it was deep humiliation indeed! How unlike himself is he now become! Doth 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 such a change of conditions, never such abasement. From
this funeral of Christ results the purest and strongest consolation and
encouragement to believers against the fear of death and the grave. If Jesus
hath lain in the grave before you, let me say then to you, as the Lord spoke to
Jacob, Fear not to go down into Egypt, for I will go down with thee, and thy
will also surely bring thee up again.

Genesis 46, verses 3 and 4 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 hath lain in the grave himself gives manifold encouragement to
the people of God against the terrors of the grave. The grave received, but
could not destroy Jesus Christ, and it was with Christ's personal body, so shall
it be with Christ's mystical body.

It could not retain him, it shall not forever 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 Corinthians 15, verse 20 As the union between the body of Christ and the
divine nature was not dissolved when that body was laid in the grave, so the
union between Christ and believers is not, cannot be dissolved when their bodies
are laid in their graves. It is true the natural union between his soul and body
was dissolved for a time, but the essential union was not dissolved, no, not for
a moment. That body was the body of the Son of God when it was in the sepulcher.

In like manner, the natural union between our souls and bodies is dissolved by
death, but the mystical union between us and Christ can never be dissolved. As
Christ's body when it was in the grave did there rest in hope, so shall the
bodies of the saints when they lay them down in the dust. My flesh also shall
rest in hope, saith Christ.

Psalm 16, verse 9 In like manner the saints commit their bodies to the dust in
hope. The righteous hath hope in his death. Proverbs 14, verse 32 And as
Christ's hope was not a vain hope, so neither shall their hope be vain.

Christ, lying in the grave before us, hath quite changed the nature of the
grave, so that it is not what it once was. Dost thou art, and unto dust shalt
thou return, was a part of the threatening and curse for sin. The grave was, as
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, 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, Isaiah 57, verse 2 O then let not believers stand in
fear of the grave. He that hath 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 art with me. Psalm 23, verse 4 Indeed the grave is a terrible place to
them that are out of Christ. Death is the Lord's officer 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 doth his prey into the den, to devour
it. Death shall feed or prey upon them.

Psalm 49, verse 14 Death there reigns over them in its full power. Romans 5,
verse 14 And though at last it shall render them back 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 with the saints it is not so. The grave, thanks be to our Lord Jesus Christ,
is a privileged place to them while they sleep there. And when they awake, it
will be with singing.

When they awake, they shall be satisfied with His likeness. Number 5 Since
Christ was laid in the grave, and His people reaped such privileges by it, as
ever you expect rest or comfort in your grave, see that you now become united
with Christ. It was an ancient custom of the Jews to put rich treasures into the
grave with their friends, as well as to bestow much upon their sepulchres.

It is possible that you have no great sum to bestow upon your funerals, nor are
they likely to be splendid. No stately monuments, no hidden treasure. But if
Christ be yours, you carry with you to your grave what 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
gravestone set fit with glittering diamonds? But if you die in the Lord, that
is, interested in and united to Him, you shall carry six grounds of comfort with
you to your grave, the least of which is not to be purchased with the wealth of
both the Indies. The first is that the covenant of God holds firmly with the
very dust of the believer all the days of its appointed time in the grave. So
much Christ tells us, Matthew 22 verses 31 and 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. Abraham, Isaac, and Jacob are naturally
dead, but inasmuch as God, long after their death, proclaimed Himself their God,
they live, that is, their covenant relation still lives.

Whether we live or whether we die, saith the Apostle, we are the Lord's. Romans
14 verses 7 through 9. Now what encouragement is here? I am as much the Lord's
in the state of death 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 decays not in the
grave.

Our dust is still the Lord's. As God's covenant, so His love to our very dust
abides. The Apostle is expressed, Romans 8 verses 38 and 39, that death
separates not the believer from the love of God.

As at first it was not our natural comeliness or beauty that 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 his wife
or a wife her husband, but sayeth of them that were once dear and pleasant, as
Abraham said of his beloved Sarah, Bury my dead out of my sight. Yet then the
Lord delights in it as much as ever.

As God's love will be with you in the grave, so God's providence shall take
order when you shall be laid in it. He will bring you thither in the best of
time. Thou shalt come to thy grave as a shock of corn in its season.

Job 5, 26 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 Oh, what a holy and wise will is that will of God that so
orders our death! And how proper is it that our will should be lost in his.

If you be in Christ, God's 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. It is
a grievous threatening, ye shall die in your sins. John 8, 24 Better be cast
alive into a pit among dragons and serpents than into your grave dead in sin.

Oh, what a terrible word is that! His bones are full of the sins of his youth,
which shall lie down with him in the dust. Job 20, 11 But from the company of
sin, in the grave, all the saints are delivered. God's full, free and final
pardon has shut guilt out of your grave.

Whenever you come to your grave, you shall find the enmity of the grave slain by
Christ. It is no enemy, nay, you will find it 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.

Therefore it is said, Death is yours. 1 Corinthians 3, 22 Yours as a privilege,
your friend. There you shall find sweet rest in Jesus, be hurried, pained, and
troubled no more.

If in Christ, know this for your comfort, that your own Lord Jesus keeps the
keys of all the chambers of death, and as he unlocks the door of death when you
enter it, so he will open it again for you when you awake, and from the time he
opens to let you in till the time he opens to receive you, he himself watches
over you while you sleep there. I have the keys of death. Revelation 1, verse 18
O then, as you expect peace or rest in the chamber of death, get union with
Christ.

A grave with Christ is a comfortable place. Chapter 38, page 462 Four weighty
ends of Christ's humiliation. He shall see of the travail of his soul, and shall
be satisfied.

Isaiah 53, verse 11 We come now to speak of the blessed ends for which Christ
was so deeply abased. It is inconsistent with common prudence for a man to be at
a vast expanse of time, pains, and cost without a worthy design. And it is much
less imaginable that Christ should abase himself by stooping from the bosom of
his father to the state of the dead if he had not some excellent and glorious
design, the attainment of which might be equivalent to the sorrows and
abasements he endured.

That he had such a design is plainly implied in the words before us. He shall
see of the travail of his soul, and shall be satisfied. In which we have, number
one, the travailing pangs of Christ.

So the agonies of his soul and torments of his body are fitly called not only
because of their sharpness and acuteness, but because they forerun and make way
for the birth, which abundantly recompenses all those labors. Number two, the
assured fruits and effects of this travail. He shall see of the travail of his
soul.

By seeing, understand the fruition, obtaining, or enjoyment of the end of his
sufferings. He shall not shed his blood at hazard. His design shall not fail,
but he shall certainly see the ends at which he aimed.

Number three, 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 his
work with pleasure and satisfaction, so doth our exalted Redeemer behold the
happy issue of his sufferings.

It affords pleasure to a man to see great enterprises brought to a happy issue.
Much more doth it yield delight to Jesus Christ, to see the results of the most
profound wisdom and love shown in the work of redemption. Hence all the blessed
designs and ends for which the Lord Jesus Christ humbled himself to the death of
the cross shall certainly be attained.

My present design is not to prove this proposition, nor to show the joy Christ
will derive from the results of his death, but to inquire into some of the main
and principal designs and ends of his humiliation. And we shall find that as the
sprinkling of the typical blood in the Old Testament was for four weighty ends
or uses, so also the precious and invaluable blood of the testator and surety of
the New Testament is shed for four weighty ends. That typical blood was shed and
applied to deliver from danger.

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. Exodus 12 13 Roman numeral 2 That
blood was shed to make an atonement between God and the people. 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. Leviticus 4 20 Roman numeral 3 That blood was shed to
purify persons from their ceremonial pollution.

He shall dip the cedar wood and the scarlet and the 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.
Leviticus 14 verses 6 and 7 Roman numeral 4 That blood was shed to ratify and
confirm the testament or covenant of God with the people.

And Moses took the blood and sprinkled it on the people, and said, Behold the
blood of the covenant which the Lord hath made with you concerning all these
words. Exodus 24 verse 8 These were the four main ends for shedding and
sprinkling that typical blood. And in like manner 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 fully more appear
in the following particulars. Roman numeral 1. 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 to the lowest hell.

So you find in 1 Thessalonians 1 verse 10, even Jesus who delivered us from the
wrath to come. Here our misery is specified by the term wrath, a word of deep
and dreadful signification. The damned best understand the import of that word.

But more, it is called wrath to come, implying both its futurity and perpetuity.
It is wrath that shall certainly and inevitably come upon sinners. As surely as
the night follows day, as surely as the winter follows summer, so shall wrath
follow sin and its pleasures.

Yea, it is not only to come, but when it comes it will be abiding wrath, or
wrath still coming. When millions of years and ages are gone, this will still be
wrath to come, ever coming, as a river ever flowing. From this wrath to come,
Jesus hath delivered his people by his death, which was the price of their
redemption from the wrath of the great and terrible God.

Much more then, being justified by his blood, we shall be saved from the wrath
through him. Romans 5 verse 9 The blood of Jesus was the price that ransomed man
from this wrath. And, number 1, he delivered his people freely by his own
voluntary interposition and undertaking of the mediatorial office, moved
thereunto by his own pity and compassion, which yearned over them 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 there was one
who became their near kinsman, to whom the right of redemption belonged, who,
being the heir of all things, undertook to be their God, and out of his own
proper substance to retain both them and their inheritance, them to be his own
inheritance, Ephesians 1.11, and heaven to be theirs, 1 Peter 1 verse 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 in the fullness of time freely
expended the infinite treasures of his blood to purchase our deliverance from
wrath. Number 2. Christ by death hath also delivered his people fully. A full
deliverance it is, both in respect to time and degrees.

It was not a reprieve, but a deliverance. Therefore is he become the author of
eternal salvation to them that obey him. Hebrews 5 verse 9. And he died not to
procure a mitigation or abatement of the rigor 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.

Romans 8 verse 1. Number 3. 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 know 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. You see your calling,
brethren.

1 Corinthians 1 verse 29. Number 4. It is a wonderful salvation. It would weary
the arm of an angel to write all the wonders of 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 race to perish, that it should be for man, and not
the angels, by nature more excellent than we, that Christ himself should go
forth upon this glorious design, that he should effect it in such a way by
taking our nature and suffering the penalty of law therein, that our deliverance
should be wrought out and finished when both the Redeemer and his design seem to
be lost and to have perished.

These, with many more, are such wonders that it will employ eternity itself to
search and render praise for them. Before I part from this verse end of the
death of Christ, give me leave to deduce two useful inferences from it, and then
proceed to the second. Inference number one.

Hath Christ by his death delivered his people from the wrath that comes? How
ungrateful and unworthy must it be for those that have obtained such a
deliverance, to repine at the light afflictions they suffer for Christ in this
world. Alas, what are these sufferings that we should complain of 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 anything you can suffer for
Christ in this world comparable to the wrath to come, which you must have
endured, had he not, by the price of his own blood, rescued you from it? Reader,
wilt thou but make the comparison in thine own thoughts, and then pronounce when
thou hast duly compared. What is the wrath of man to the wrath of God? What is
the arm of a creature to the anger of Deity? Can man thunder with an arm like
God? What are the sufferings of the vile body here to the tortures of a soul and
body in hell? What are the troubles of a moment to that wrath, which after
millions of years are gone, will still be called wrath to come? Oh, what
comparison between a point of time and the interminable duration of vast
eternity! What comparison between the transient 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. But the wrath to come allows
not a moment's mitigation. What light troubles are those which work under the
blessing of God to the everlasting good of them that love Him, compared with
that wrath to come, out of which no good is possible to the souls on which it
lies? And how much more comfortable is it to suffer in fellowship with Christ
and His saints for righteousness' sake than with devils and reprobates as the
penalty of sin? Complain not then, O ye that are delivered by Jesus from wrath
to come, of anything ye suffer or shall suffer from Christ or for Christ in this
world.

2. If Jesus Christ have thus delivered His people, how little comfort can any
man take in His present enjoyment while it remains a question whether He be
delivered from the wrath to come. It is well for the present, but will it be so
always? Man regards the future, and it will not satisfy him that his present
condition is comfortable, except he have some hope it shall be so hereafter. It
can afford him little content that all is easy and pleasant about him now, while
thus terrible hints of wrath to come are given him by his own conscience daily.

Or me think such a thought is 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, or to
Belshazzar in the height of his festivity. Give not sleep to thine eyes, reader,
till thou hast good evidence that thou art of that number whom Jesus hath
delivered from the wrath to come, till thou canst say, Christ is mine. Three
things may give thee evidence that this is thy happy portion.

If Jesus have delivered thee from sin, the cause of wrath, thou mayest conclude
He hath delivered thee from wrath, the effect and fruit of sin. Upon this
account the name of Jesus was given. Thou shalt call His name Jesus, for He
shall save His people from their sins.

Matthew 1 verse 21 While 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.

If thy soul do set an inestimable value on Jesus Christ and be endeared to Him
on account of that inexpressible grace manifested in this deliverance, it is a
good sign thy soul hath a share in it. Mark what an epitaph the saints give
Christ upon this account, giving thanks unto the Father who hath delivered us
from the power of darkness, and translated us into the kingdom of His dear Son.
Colossians 1 verses 12 and 13 Christ is therefore dear, and dear beyond all
expression to His people.

A disposition and readiness of mind to do or endure anything for Christ is a
good evidence that you are delivered from the wrath to come. That we may walk
worthy of the Lord unto all pleasing, being fruitful in every good work.
Colossians 1 verse 10 There is a readiness to do for Christ, strengthened with
all might according to His glorious power unto all patience and longsuffering
with joyfulness.

Verse 11 There is a cheerful readiness to endure anything for Christ, and how
both these flow from the sense of this great deliverance from wrath, the verses
following just cited will show. O then be serious and assiduous in gaining this
evidence, till this be, nothing can be pleasant to thy soul. Romans 2 As the
typical blood was shed and sprinkled to deliver from danger, so it was shed to
make atonement.

He shall make an atonement for them, and it shall be forgiven them. Leviticus 4
verse 20 The meaning is that by the blood of the bullock, all whose efficacy
consisted 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 accomplished by Jesus Christ in the shedding of His blood.

Our reconciliation to God is therefore another of the glorious results for which
Christ prevailed. So you find it expressly Romans 5 verse 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 a known truth or principle yielded by all Christians
that the death of Christ was to reconcile the redeemed to God. And again he
confirms it with light clearness having made peace through the blood of His
cross by Him to reconcile all things. Colossians 1 verse 20 And that this was a
name and principle and designed both by the Father and Son in the humiliation of
Christ is plain from 2 Corinthians 5 verse 19 God was in Christ reconciling the
world unto Himself.

God filled the humanity with grace and authority the Spirit of God was in Him to
qualify. The authority was in Him by His commission to make all that He did
valid. This Reformation audio track is a production of Stillwater's Revival
Books.

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sale in audio, video, and printed formats. Our many free resources as well as
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  CHAPTER 7: PART 23
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I answer, nothing of that work which Christ did remains for you to do, 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. You want all
his life long to work out a righteousness to justify you before God, but you
must work to obey the commands of Christ into whose right you are come by
redemption.

You must work to testify your thankfulness to Christ for the work he finished
for you. You must work to glorify God by your obedience. Let your light so shine
before men.

For these and divers others such ends and reasons, your life must be a working
life. May God preserve all his people from the gross and vile opinions of
antinomian libertines who cry up grace and decry obedience. Reader, be thou a
follower of Christ.

Imitate thy pattern. Yea, let me persuade thee as ever thou hopest to prove
thine interest in him. Imitate him in such particulars as these that follow.

Christ began early to work for God. He employed the morning of his life, even
the very beginning of it. How is it, said he to his parents when he was but a
child 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, fly thy work the closer in the afternoon of thy life. As Christ began
early, so he followed his work closely. He was up early, and he wrought hard, so
hard that he forgot to eat bread.

John 4, verses 31 and 32 So zealous was he in his father's work that his friends
thought he was beside himself. Mark 3, 21 So zealous that the zeal of God's
house consumed him. Christ often thought upon the shortness of his time, and
wrought diligently because he knew his working time would be but little.

I must work the works of him that sent me while it is day. The night cometh when
no man can work. John 9, verse 4 O in this be like Christ, rouse your heart to
diligence.

If a man have much to write, and is almost at the end of his paper, he will put
much matter in a little room. He did much work for God in a very silent manner.
He labored diligently, but did not spoil his work when he had wrought it by vain
ostentation.

When he had expressed his charity in acts of mercy and bounty to men, he would
humbly seal up the glory of it with this charge, See ye, tell no man. Matthew 8,
verse 4 He effected no popular air. O imitate your pattern, work hard for God,
and let not pride blow upon it when you have done.

It is difficult for a man to do much, and not value himself too much for it.
Christ carried on his work for God resolvidly. No discouragements could beat him
off, though never any work met 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? Yet he
goes on with his father's work. He is deaf to all discouragement. So it was
foretold of him, He shall not fail, nor be discouraged.

Isaiah 42, verse 4 O that more of the Spirit of Christ were in his people! O
that in the strength of love to Christ, and zeal for the glory of God, you may
pour out your hearts in his service, and like a river, sweep down all
discouragements before you. He continued working while he continued living. His
life and labor ended together.

He fainted not in his work, nay, the greatest work he did in this world was his
last. O be like Christ in this, be not weary of well-doing, give not over the
work of God, while you can move hand or 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 center.

Say not it is enough, while there is any capacity of doing more for God. In
these things, Christians, be like your Savior. Number 6 Did Christ finish his
work? Look to it, Christians, that ye also finish your work, which God hath
given you to do, that you may with comfort say, when death approaches, as Christ
said, I have glorified thee on the earth, I have finished the work thou gavest
me to do.

And now, O Father, glorify thou me with thine own self. John 17 verse 4 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 ended. O
work out your own salvation with fear and trembling, and that I may persuade you
to it, I beseech you to lay to heart these considerations. If your work be not
done before you die, it can never be done.

There is no work, nor knowledge, nor device in the grave, whither thou goest.
Ecclesiastes 9 verses 5 and 10 They that go down to the pit cannot celebrate the
name of God. Isaiah 38 verse 18 Death binds up the hand from working any more,
strikes dumb the tongue, that it can speak no more.

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. The night cometh, make haste, and finish your work.

If you finish not your work, the season of mercy, as well as the season of
working, 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
every 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 trouble cometh upon him? Job 27 verse 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 door is shut. Luke 13 verse 25 The
season is over. Happy had it been if ye had known the day of your visitation.

If your work be not finished when you come to die, you can never finish your
lives with comfort. He that hath not finished his work with care can never
finish his course with joy. O, what a dismal case is that soul in that finds
itself surprised by death unprepared, 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, O, it were better for me
to do anything than die. O, I dare not go before the awful judgment 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 spent six hours every day in
private devotion, why he did so, he answered, O, I must die, I must die. Well
then, live to it that you finish your work as Christ also did his. Chapter 36,
page 436 The Last Saying of Christ on the Cross And when Jesus had cried with a
loud voice, he said, Father, into thy hands I commend my spirit.

And having said thus, he gave up the ghost. Luke 23, verse 46 These are 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, Psalm 31, verse 5, and for substance,
Stephen's after him, Acts 7, verse 59.

They are words full both of faith and comfort, fit to be the last breathings of
every gracious soul departing from this world. Number 1 The person here acting
is the Lord Jesus Christ, who in this, as well as in other things, acted 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 solemnly presents our souls with his,
to his Father's acceptance. 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 this 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. Number 2 The person to whom he commits this
precious treasure was his own father. Father, into thy hands I commend my
spirit.

Father is a sweet, encouraging, assuring title. Well may a son commit any
concern, however dear, into the hands of a father, especially such a son into
the hands of such a father. Number 3 The thing committed into his hand, my
spirit, was his soul, now upon the very point of separation from the body.

The soul is the most precious of all treasures. A whole world is but a trifle if
weighed for the price of one's soul. Matthew 16, 29 This inestimable treasure he
now commits into his father's hands.

Number 4 The act by which he puts it into that faithful hand, I commend, was in
Christ an act of faith, a most special and excellent act intended as a precedent
for all his people. Number 5 The last thing observable is the manner in which he
uttered these words with a loud voice. He spoke that all might hear, 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. Taking then these words, not only as
spoken by Christ ahead 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 that dying believers are warranted
and encouraged by Christ's example, believingly to commend their precious souls
into the hands of God. Thus the apostle directs Christians to commit their souls
to God's fatherly protection when they are going to prison or to the stake for
Christ.

Let them that suffer according to the will of God commit the keeping of their
souls to him in well-doing as unto a faithful creator. 1 Peter 4, 19 We will
consider what is implied in the souls thus commending itself to God by faith and
what warrant or encouragement gracious souls have for so doing. Roman numeral 1
What is implied in a believer's commending his soul into the hands of God at
death? Number 1 It evidently implies that the soul outlives the body.

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 knows
itself to be more noble than the corruptible body which it is now to leave in
the dust.

It understands its relation to the father of spirits and from him expects
protection and provision in its disembodied state and therefore commits itself
into his hands. If it vanished and did not survive the body if it were
annihilated at death it were but mocking God to say when we die Father, into thy
hands I commend my spirit. Number 2 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.
Father, into thy hands God is the center 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 heavenward but when the gracious soul comes near its God as it does
in the dying hour then it even throws itself into his arms as a river that after
many turnings and windings pours itself into the ocean.

Nothing but God can please it in this world and nothing but God can satisfy it
when it goes hence. Whom have I in heaven but thee? And there is none on earth
that I desire in comparison of thee. Psalm 73 verse 25 Number 3 It also implies
the great value believers place upon the soul.

This 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. These words
express 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 breathings 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. Number 4 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 in the best comforts of it failing and the soul cleaves more
closely than ever to God. Father into thy hands I commend my spirit. Not that
the soul cleaves to God merely because it has then no other support.

No it chose God for its portion when it was in the midst of all its outward
enjoyment and had as good security as other men have for the long enjoyment of
them. True though gracious souls have chosen God for their portion and do truly
prefer him to the best of their comforts yet in this imperfect state they live
not wholly upon God but partly by faith and partly by sense partly upon things
seen and partly upon things not seen. Earthly objects had some interest in their
hearts alas too much but now all these are vanishing.

I shall behold man no more with the inhabitants of the world said sick Hezekiah.
The soul now turns itself from them all and casts itself upon God expecting now
to live upon its God entirely like the blessed angels. Number 5 It implies faith
in 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.

Hebrews 10.31 That is, of God unappeased by the offering up of Christ. The soul
dare not more cast itself into the hands of God without such an atoning
sacrifice than it dare approach consuming fire and indeed the reconciliation of
God by Jesus Christ as it is the ground of all acceptance with God for we are
made accepted in the beloved so it is plainly implied in the order or manner of
the reconciled souls committing itself to him it first casts itself into the
hands of Christ and then into the hands of God by him. So Stephen cried when
dying Lord Jesus receive my spirit.

Number 6 It implies both the efficacy and excellency of faith in supporting and
relieving the soul at a time when nothing else can. Faith is its conductor when
in the greatest perplexity and distress 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 remains by the 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 favor hath faith conferred upon the soul while in the body.

The great service it did 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 and sweet support hath faith afforded since the soul's espousals
but surely its first and last work are its most glorious works.

By faith it first ventured itself upon Christ threw itself upon him in the
deepest sense of its own vileness and utter unworthiness when sense, reason and
multitudes of temptations stood by contradicting and discouraging. 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 easy still to
commit itself into his hands.

It is easier for a child to cast himself into the arms of his own father in
distress than for one that hath been both a stranger and an enemy to him to cast
itself upon him that he may be a father and a friend to it. But Roman numeral 2
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
their so doing for number 1 The God to whom the believing soul commits itself at
death is its creator the father of its being. He created and inspired it and so
it hath the relation of a creature to a creator yea of a creature now in
distress to a faithful creator.

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. 1 Peter 4.19 To this single
relation in itself gives no encouragement to a creature that has sinned. 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 favor.

Isaiah 27.11 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. Number 2 Again as the gracious soul is his
creature so it is his redeemed creature one that he hath bought and that with a
great price even the precious blood of Jesus Christ.

1 Peter 1.18-19 This greatly encourages the departing soul to commit itself into
the hands of God. Into thy hand I commit my spirit thou hast redeemed me O Lord
God of truth. Psalm 31.5 Lord I am not only thy creature but thy redeemed
creature one that thou hast bought with a great price.

For my sake Christ came from thy bosom and at the expense of his precious blood
redeemed me. Will thou at last exclude me? Shall the ends both of the creation
and redemption of this soul be lost together? Will God form such a soul in which
are so many wonders of the wisdom and power of its creator? Will he when sin has
marred the frame and defaced the glory of it recover it to himself again by the
death of his own dear son and after all this cast it away? Father into thy hands
I commend my spirit. I know thou wilt have respect to the work of thy hands
especially to a redeemed creature upon which thou hast expended so great love.

Number 3 Nay, this is not all. The gracious soul is his renewed creature. 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 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 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 Ephesians 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 chief of all God's works of wonder in this
world and must give the believer abundant encouragement to commit himself to
God. By this we are made meet to be partakers of the inheritance of the saints
in light Colossians 1.12 It is also the design and end of him that wrought it.
Now he that hath wrought us for the selfsame thing is God.

2 Corinthians 5.5 Had he not designed thy soul for glory the spirit would never
have come down to sanctify it. 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.

Sanctification so roots itself in the soul that where the soul goes it goes.
Gifts indeed die all natural excellency and beauty depart at death Job 4.21 but
grace ascends with the soul it is sanctified when a separate soul. And will God
shut the door of glory upon such a soul that by grace is made meet for the
inheritance oh it cannot be.

Number 4 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 have those works of grace wrought on them which evince
their title to glory and many the spirit helps clearly to discern their interest
in Christ and all the promises.

This boast secures heaven to the soul in itself and becomes also an earnest or
pledge of that glory in the unspeakable joys and comforts it produces in the
soul. Who hath sealed us and given us the earnest of the spirit in our hearts. 2
Corinthians 1.22 How can the soul that hath found all this fear a rejection by
its God when at death it comes to him? Surely if God hath sealed he will not
refuse you.

If he hath given his earnest he will not shut you out. 5. 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 for as much as it is 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. 6. As soon as thou didst become his by
regeneration that promise became thine I will never leave thee nor forsake thee.

7. And will he leave the soul at a time when it has more need of his support
than it ever had? 8. Every gracious soul is entitled to that promise I will come
again and receive you to myself. John 14 verse 3 9. And will he fail to make it
good when the time of the promise is come as at death it is? It cannot be. 10.

When he sees a poor soul that he hath made redeemed sanctified sealed and by
solemn promise engaged himself to receive coming to him at death firmly
depending upon his faithfulness saying as David in 2 Samuel 23 verse 5 11.
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. How can God refuse such a soul? How can he cast it off when it so casts
itself upon him? 12.

But this is not all the gracious soul sustains many intimate and dear relations
to the 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 Ephesians 5 30 It is his child and he its everlasting father
Isaiah 9 verse 6 It is his friend henceforth that saith Christ I call you not
servants but friends John 15 15 What confidence may these and all the other dear
relations Christ owns to the renewed soul begin in such an hour as death? What
husband can throw off the dear wife of his bosom who in distress 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 my spirit John 15 15 The
unchangeableness of God's love to his people gives confidence that they shall in
no wise be cast out.

They know Christ shall be the same to them at last as he was at first the same
in the pangs of death as in the comforts of life. Having loved his own which
were in the world he loved them unto the end. John 13 verse 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 in their greatest prosperity.

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. Romans 14 verse 8 Now consider 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 warranted and
encouraged to commend their souls into the hands of God whether they have not
every one of them cause to say as the apostle did 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. 2nd Timothy 1 verse 12 Inference number 1 Are dying believers
only warranted and encouraged thus to commend their souls into the hands of God?
How sad then the state of all dying unbelievers! Such souls will fall into the
hands of God but that is their misery not their privilege.

They are not reposed by faith in the hands of mercy but fall by sin into the
hands of justice. Not God but the devil is their father. John 8 verse 44 Whither
should the child go but to its own father? They have not one of the above
mentioned encouragements to cast themselves into the hands of God except the
mere relation they have to him as their creator and that is of no avail 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 turned out of
house and home and knows not where to go.

It departs and immediately falls into the hands of justice. Little, ah little do
the friends of such a one think while they are honoring his dust by a splendid
and honorable funeral. What a poor state the soul is in and to what fearful
straits and extremities it is now exposed.

He may cry indeed that he may die will not die. He will not die but he will not
die but he will but he will but he will not die but he will not die but he but
he but he will but he but he but he will not die but he haste, you shall be
surely supplied. 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 invisible things to come. The Lord humble his people for this.

Number four. Is it the privilege of believers to 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. 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. That Christ may dwell in your hearts by faith. Ephesians 3.17. All our
communion with Christ is by it.

He that cometh to God must believe. Hebrews 11.6. The soul's life is wrapped up
in this communion with God and that communion in faith. All communications from
Christ, all quickening, comfort, joy, strength, and whatsoever serves the
well-being of the life of grace, are through that faith which first unites us to
Christ and still maintains our communion with Christ.

Believing, we rejoice. 1 Peter 1.8. The inner man is renewed while we look to
the things which are not seen. 2 Corinthians 4.18. And as our life and all its
supports and comforts here depend on faith, so in our death the safety and
comfort of our souls then depends upon our faith.

He that hath no faith cannot commit his soul to God, but rather shrinks from
God. Faith can do many precious offices for your souls upon a deathbed when the
light of this world is gone and all joy ceases on earth. It can give us sights
of invisible things in the other world, and those sights will breathe life into
our souls amidst the very pangs of death.

Reader, do but think what a comfortable foresight of God and the joys of
salvation thou wilt have when thine eyestrings 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 comfort
trembling and sinking under thy feet. My heart and my flesh fail, but God is the
strength or rock of my heart and my portion forever.

Reads fail, but the rock is firm footing. Yea, and when the soul can no longer
tabernacle here, it can cast itself upon God. With, Father, into thy hands I
commend my spirit.

O precious faith! 5 Do the souls of dying believers commend themselves into the
hands of God? Then let not the surviving relations of such sorrow as those 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 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 safe hands. I am out of
the reach of all storms and troubles.

O did you know what their state is who are with God? You would be more than
satisfied about them. 6 Is it 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 then be commended into the hands
of a 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. Hebrews 12 verse 14 He that hath this hope, namely to see God,
purifyeth himself even as he is pure.

1 John 3 verse 3 Endeavors after holiness are inseparably connected with all
rational expectations of blessedness. Will you put an unclean filthy defiled
thing into the pure hands of the most holy God? O see that thy soul be holy and
already accepted in the beloved, or woe to it when it shall take its leave of
the tabernacle it now inhabits. The gracious soul may then confidently say, Lord
Jesus, into thy hands I commend my spirit.

O let all that can say so then now say, Thanks be to God for Jesus Christ.
Chapter 37 page 449 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 sepulcher,
wherein was never man yet laid.

There laid they Jesus therefore because of the Jews' preparation day, for the
sepulcher was nigh at hand. John 19 verses 40-42 You have heard the last words
of the 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, shut up in a dismal cloud. The Son of
Righteousness sat in the region and shadow of death. The Lord is dead.

He that conquered death is now himself to be locked up in the grave. All friends
and lovers of Jesus are now invited to his funeral. Come, see the place where
the Lord lay.

Mark 1 The preparations made for it, particularly the begging and perfuming of
the body. His body could not be buried till, by begging, his friends had
obtained it as a favor from his judge. The dead body was by law in the power of
Pilate, who had judged 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 wound it in fine linen clothes
with spices. But what need of spices to perfume that blessed body? His own love
was enough to embalm it in the remembrance of his people to all generations. But
hereby they manifest, as far as they are able, the dear affection they have for
him.

Mark 2 The bearers that carried his body to its grave were Joseph of Arimathea
and Nicodemus, two secret disciples, both men of estate and honor. None could
imagine that these would have appeared at a time of so much danger with such
boldness for Christ, that they who were afraid to come to him except by night
when he was living, would go openly and boldly to manifest their love to him
when dead. But now they are inspired with zeal and courage when those that made
greater and more open confessions have left him.

Mark 3 The attendants who followed the body were the women that attended him out
of Galilee, among whom only the two Marys and the mother of Zebedee's children,
whom Mark calls Salome, are named. Mark 4 The grave or sepulcher where they laid
him was Joseph's new tomb, which he had prepared in a garden near 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 as he had
not a house of his own to live in, so he had not a tomb of his own to lay his
body in when dead. And it was a new tomb, wherein never man was yet laid.

Doubtless there was the hand of providence in this, for had any other been laid
there before him, it might have proved an occasion of marring the credit and
glory of his resurrection, by pretending it was some former body, and not the
Lord's that arose. In this also divine providence had a respect to that
prophecy, Isaiah 53 verse 9, which was to be fulfilled at his funeral. He made
his grave with the rich.

5 No mention is made of the groans and tears with which they laid him in his
sepulcher. Yet we may well presume they were not wanting in expressions of their
deep sorrow. For as they wept and smote their breath when he died, Luke 23, 48,
so no doubt they laid him with melting hearts and flowing eyes in his tomb.

6 The solemnities with which his funeral rites were performed were all suitable
to his humbled state. This Reformation audio track is a production of
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  CHAPTER 8: PART 22
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Now if at any time this trial befall you, mind these two seasonable admonitions,
and lay them up for such a time. Exercise the faith of adherence. Cleave to God
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 with clear views of your interest
in Christ, but if they be gone, believe and rely on God.

Stay yourself on your God when you have no light. Isaiah 50 verse 10. Drop this
anchor in the dark, and do not reckon all gone when evidence is gone.

Never reckon yourselves undone while you can adhere to your God. Take the right
method to recover the sweet light which you have sent away from your souls. Do
not go about from one to another complaining, nor yet sit down desponding under
your burden.

But search diligently after the cause of God's withdrawalment. Urge Him
importunately, by prayer, to show thee wherefore He contends with thee. Job 10
verse 2. Say, Lord, what evil is it which thou so rebukest? I beseech thee, show
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? Humble your soul
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 while you live, never to return again to folly. Invite Him again to your
soul, and mourn after the Lord till you have found Him.

If you seek Him, He will be found of you. 2 Chronicles 15 verse 2. Wait on in
the use of means till Christ return. O be not discouraged, though He tarry, wait
ye for Him.

For blessed are all they that wait for Him. Chapter 34, page 414. The fifth
saying of Christ on the cross, I thirst.

After this, Jesus knowing that all things were now accomplished, that the
scripture might be fulfilled, saith, I thirst. John 19, 28. These words were
spoken by Christ upon the cross, a little before He bowed the head and yielded
up the ghost.

They are recorded only by the evangelist, John. Number 1. The person complaining
is Jesus. This is a clear evidence that it was no common suffering.

Great and resolute spirits will not otherwise complain. Number 2. The affliction
or suffering of which He complains is thirst. His soul thirsted in vehement
desires and longings to accomplish and finish the great and difficult work He
had undertaken.

And His body thirsted by reason of those unparalleled agonies it endured. It was
the latter, the proper natural thirst here intended, when He said, I thirst.
Now, this natural thirst of which He complains is the raging of the appetite for
moist nourishment, arising from the scorching up of the parts of the body for
want of moisture.

And among 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. Samson, after all his conquests and victories,
was sore of thirst 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.

Judges 15 verse 18. Hence, thirst is used 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.

Isaiah 41 verse 17. That is, when my people are in extreme necessity, under
extraordinary pressure and distress, I will be with them, to supply and relieve
them. Thirst causes the 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
laboring and exhaustion of the spirit under grievous agonies and extreme
tortures. Now though we find not that Christ had tasted a drop since he sat with
his disciples at the table, after that no more refreshment for him in this
world, yet this was not the cause of his raging thirst. It is to be ascribed to
the extreme sufferings which he had so long conflicted with, both in his soul
and body.

These preyed upon him and drank up his very spirit. Number three. The time when
he thus complained was when all things were now accomplished, that is, when all
things were even ready to be accomplished in his death.

A little, a very little while before he expired, when the pains 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, and would not complain sooner,
because he would admit of no relief, nor take the least refreshment until he had
done his work. Number four.

The design and end of his complaint was that the scripture might be fulfilled,
that is, 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, they gave me gall for my
meat, and in my thirst they gave me vinegar to drink. Psalm 69 verse 21.

And herein it was verified. Hence, such were the agonies of our Lord Jesus
Christ upon the cross, as drank up his very spirits and made him cry, I thirst.
If I 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, Is it nothing to you, all ye that pass by? Behold, and see
if there be any sorrow like unto my sorrow, which is done unto me, wherewith the
Lord hath afflicted me in the day of his fierce anger. Lamentations 1 verse 12.
The sufferings of our Lord Jesus Christ upon the cross were twofold, namely his
corporeal and spiritual sufferings.

We shall consider them distinctly and show how both these meeting upon him in
their fullness and extremity must drink up his spirits and make him cry, I
thirst. Roman numeral 1. His bodily and more external sufferings were
exceedingly great, acute, and extreme, for they were sharp, universal,
continual, and unrelieved by any inward comfort. Number 1. They were sharp
sufferings.

His body was wrapped in those parts where sense more eminently dwells, in the
hands and feet. They pierced my hands and my feet. Psalm 22 verse 16.

Now Christ, by reason of his exact and excellent temper of body, had doubtless
more quick, tender, and delicate senses than other men. Sense is, in some, more
delicate and tender, and in others dull and blunt, according to the temperament
and liveliness of the body and spirits. But in none, as it was in Christ, whose
body neither sin nor sickness had any way enfeebled or dulled.

Number 2. His pains also 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. Number 3. These universal
pains were continual, not by fits, but without any intermission.

He had not a moment's ease by the cessation of pain. Waves came upon pain, one
grief upon another, till all God's waves and billows had gone over him. To be an
extremity of pain, and that without a moment's intermission, will quickly
overcome the stoutest nature in the world.

Number 4. His pains were altogether unrelieved. If a man have sweet comforts
flowing into his soul from God, they allay the pains of the body. This made the
martyrs shout amidst the flames.

If even inferior comforts and delights of the mind, will greatly relieve the
oppressed body. But now Christ had no relief this way. Not a drop of comfort
came from heaven into his soul.

But on the contrary, his soul was filled up with grief, so that instead of
relieving, it increased unspeakably the burden of the outward man. 4. Roman
numeral 2. 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. Number 1. 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 God? 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. Nahum 1 verse 6. Had not the strength that supported Christ
been greater than that of rocks, this wrath had overwhelmed and ground him to
powder. Number 2. And as it was the wrath of God that lay upon his soul, so it
was the pure wrath of God without any alloy or mixture.

Not one drop of comfort came from heaven or earth. All the ingredients in his
cup were bitter, for God spared not his own son. Romans 8.32. Had Christ been
abated or feared, we had not.

Number 3. Yea, all the wrath of God was poured out upon him, even to the last
drop, so that there is not one drop reserved for his redeemed to feel. Christ's
cup was deep and large. It contained all the fury and wrath of an infinite God,
and yet he drank it all up.

He bore it all. Romans 3. It is evident that such extreme sufferings meeting
upon him must exhaust his inmost spirit and make him cry, I thirst. For let us
consider, number 1, what mere external pains and outward afflictions can do.

These pre-upon and consume our spirits. So David complains, When thou with
rebukes correctest man for iniquity, thou makest his beauty to consume away as a
moth. Psalm 39.11 That is, as a moth frets and consumes the most strong and
well-wrought garment without any noise, so afflictions waste and wear out the
strongest bodies.

They make the firmest constitution like a decayed garment. They shrivel and dry
up the most vigorous and flourishing body and make it like a bottle in the
smoke. Psalm 119.83 Number 2. 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 in Proverbs
17.22 A broken spirit dryeth the bones. That is, it consumes the very marrow
with which they are moistened.

So Psalm 32.3-4 My bones waxed old through my roaring all the day long. For day
and night thy hand was heavy on me. My moisture is turned into the drought of
summer.

What a spectacle of pity did 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 hath had any acquaintance with trouble 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 Number 3. When outward bodily pains meet with inward spiritual troubles and
both in extremity come in one day, how soon must the firmest body fail and waste
away. Now strength fails apace and nature must sink under the load. The soul and
body sympathize 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 sympathizes and helps to bear up the spirit. But if the one be overladen
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 the burden which before could not be borne.

The nature must fail, and the friendly union between soul and body suffer a
dissolution by such an extraordinary pressure. 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 Number 1. How horrid a thing is sin! How great is that evil of evils
which deserves that all this should be inflicted and suffered for its expiation.
The sufferings of Christ for sin give us the true account and fullest
representation of its evil. O then, let not thy vain hearts slight sin as if it
were but a small thing.

If ever God show thee the face of sin in this glass, thou wilt say there is no
other such horrid representation to be made to man. Fools make a mock at sin,
but wise men tremble at it. Number 2. How afflictive and intolerable are inward
troubles! Did Christ complain so sadly under them and cry, I thirst? Surely then
they are not so light as some regard them.

If they so scorched the very heart of Christ, prayed upon his very spirits and
turned his moisture into the drought of summer, they should not 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 cried, 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. As for the light of mine eyes, it is also
gone from me. Psalm 38 verses 8 and 10 A wounded spirit, who can bear? Many have
declared that all the torments in the world are nothing to the wrath of God upon
the conscience.

What is the worm that never dies but the sting of a guilty conscience? This worm
feeds upon and gnaws the vital, 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 most intolerable.

How dreadful a place is hell, where this cry is heard forever, I thirst. There
the wrath of the great and terrible God flames upon the damned forever, in which
they thirst and none relieves them. If Christ complained, I thirst, when he had
conflicted but a few hours with the wrath of God, what is the state of those who
are to grapple with it forever? When millions of years are gone, ten thousand
millions more are coming on.

There is an everlasting thirst in hell and it admits of no relief. Think of
this, ye that now add drunkenness to thirst, who wallow in all sensual pleasures
and drown nature in excess of luxury. Remember what Dive 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.

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
so if you consider to what he exposed his own dear son, 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. 4. How should nice and
wanton appetites be reproved? The Son of God wanted a drop of cold water to
relieve him, and could not have it.

God hath given us a variety of refreshments 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. 5. O that this complaint of Christ on the
cross, I thirst, were but believingly considered, it would make you bless God
for what you now despise, and beget contentment in you for the meanest mercies
and most common favors.

6. 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 forfeited all temporal as
well as spiritual mercies, contemn and slight the common bounties of providence?
What, despise a cup of water, who deserveth nothing but a cup of wrath from the
hand of God? O lay it to heart, and hence learn contentment with anything. 5.
Did Jesus Christ upon the cross cry, I thirst? Then believers shall never thirst
eternally. Their thirst shall be certainly satisfied.

So it is promised, blessed are they which hunger and thirst after righteousness,
for they shall be filled. Matthew 5 verse 6. In heaven they shall depend no more
upon the stream, but drink from the overflowing fountain. 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.
Psalm 36 verse 8. There they shall drink and praise, and praise and drink
forevermore. All their 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 traveler is until he meets the
cool, refreshing spring he seeks. This present state is a state of thirsting,
that to come of refreshment and satisfaction. Some drops indeed are received
from the fountain by faith, but 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 hath enough. Number six. Did Christ in the extremity of his
sufferings cry, I thirst? Then how great is the love of God to sinners, who for
their sakes expose the son of his love to such extreme sufferings.

O the height, length, depth, and breadth of that love which passes knowledge.
The love of God to Jesus Christ was infinitely beyond all the love we have for
our children, and yet as dearly as he loved him, he was content to expose him to
all this, rather than we should perish eternally. And it should never be
forgotten that Jesus Christ was exposed to these extremities of sorrow for
sinners, the greatest of sinners, who deserve not one mercy from God.

This commends the love of God singularly to us, in that while we were yet
sinners, Christ died for us, Romans 5 verse 1. Thus the love of God in Jesus
Christ still rises higher and higher in every view of it. Admire, adore, and be
transported with the thoughts of this love. Thanks be to God for his unspeakable
gift.

Chapter 35, page 423. The sixth saying of Christ on the cross, It is finished.
When Jesus therefore had received the vinegar, he said, It is finished.

And he bowed his head and gave up the ghost. John 19, verse 30. It is finished.

This is the sixth remarkable word of our Lord Jesus Christ upon the cross,
uttered as a triumphant shout when he saw the glorious issue of all his
sufferings 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 valued themselves in being able to speak much and little, to give
a sea of matter in a drop of language.

What they only sought is here found. It is finished. The great work of man's
redemption is done, and therein all the types and prefigurations that shadowed
it forth are fulfilled.

The completing of redemption is the principle and the fulfilling of all the
types of collateral and secondary sense implied. Yet it must be observed that
when we say Christ finished redemption by his death, the meaning is not that it
was by his death alone, for his abode in the grave, resurrection and ascension
had all their joint influence therein. According then to the principle scope of
the passage we observe that Jesus Christ hath perfected and completely finished
the great work of redemption committed to him by God the Father.

To this great truth the apostle gives full testimony. By one offering he hath
perfected forever them that are sanctified. Hebrews 10.14 And to the same
purpose Christ says, I have glorified thee on the earth.

I have finished the work thou gavest me to do. John 17.4 We shall inquire what
this work was, how Christ finished it, and what is the evidence that it is
completed. Roman numeral 1 What was the work which Christ finished by his death?
It was the fulfilling of the whole law of God in our room and for our redemption
as a sponsor or surety for us.

The law is glorious. The holiness of God is engraven or stamped upon every part
of it. From his right hand went a fiery law.

Deuteronomy 33.2 The jealousy of the Lord watched over every point and tittle of
it, for his dreadful and glorious name was upon it. It cursed everyone that
continued not in all things contained therein. Galatians 3.10 Two things
therefore were necessarily required in him that should perfectly fulfill it,
perfection in his character and perfection in his work.

Number 1 Perfection in his character He that wanted this could never say it is
finished. Perfect working proceeds from 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.

That holy thing that shall be born of thee shall be called the Son of God. Luke
1.35 And indeed, such a high priest became us, who is holy, harmless, undefiled,
separate from sinners. Hebrews 7.26 So that the law could have no exception
against his person, nay, it was never so honored as in having such a perfect and
excellent person as Christ stand at its bar and give it due reparation.

Number 2 There must be also a perfection of work and obedience before it could
be said it is finished. This was in Christ. He continued in all things written
in the law to do them.

He fulfilled all righteousness as it behooved him to do. Matthew 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 perfect
obedience, both active and passive, that the pure eye of divine justice saw no
defect in it, and so finished the work his Father gave him to do.

This was a necessary, a difficult, and a precious work. It was necessary in
respect to the Father. I do not mean that God was under any necessity from his
nature of redeeming us, for our redemption is an act of the free counsel of God.

But when God had once determined to redeem and save poor sinners by Jesus
Christ, then it became necessary that the counsel of God should be fulfilled, to
do whatsoever thy hand and counsel had before determined to be done. Acts 4.28
It was necessary with respect to Christ by the precious contact between the
Father and Him. Therefore it is said by Christ, Truly the Son of Man goeth as it
was determined.

Luke 22.22 That is, as it was foreagreed and covenanted. Under the necessity of
fulfilling his engagement to the Father, he came into the world, and being come,
he turned not from it. I must work the works of him that sent me.

John 9.3 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 of this work,
not a son or daughter of Adam could ever have seen the face of God.

Therefore it is said, 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. John 3.14-15 As it was necessary this work should be
finished, so the finishing of it was difficult. It cost many a 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 bore upon his shoulders. Yea, and
bore it away. How heavy a burden this was, appears in some degree by his agony
in the garden and the bitter outcries he made upon the cross, which we have
already considered.

It was also a precious work which Christ finished by his death. That work was
done in a few hours, which will be the matter of everlasting songs and triumphs
by angels and saints to all eternity. Oh, it was a precious work.

The mercies that now flow from this fountain, such as justification,
sanctification, adoption, are not to be estimated besides the endless happiness
and glory of the world to come, which it cannot enter into the heart of man to
conceive. If the angel sung when the foundation stone was laid, what shouts,
what triumphs should there be among the saints? As this voice is heard, it is
finished. Roman Numeral 2 Let us inquire in what manner Jesus Christ finished
this glorious work.

Number 1 It was finished most obediently. He became obedient to death, even the
death of the cross. Philippians 2.8 His obedience was the obedience of a
servant, though not servile obedience.

So it was foretold of him before he entered upon his work. The Lord God hath
opened mine ear, and I was not rebellious, neither turned away back. Isaiah 50.5
Number 2 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 for her own delight. So it is said of Christ, and not
by his own mouth, Therefore doth 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 again. This commandment have I received of my
Father.

John 10.17-18 He liked the work for the sake of the end to be accomplished. 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.

Proverbs 8.30-31 And when he came into the world, with what a full and free
consent did his heart echo to the voice of his Father calling him unto it. Lo, I
come, I delight to do thy will. Thy law is within my heart.

Psalm 40. 3. He also finished the work diligently. 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 forgot to eat bread.
John 4.30-31 As the life of some men is but a diversion from one tribulation to
another, from one pleasure to another. So the whole life of Christ was spent
between one work and another.

Never was a life so filled up with labor. The very moments of his time were all
employed for God to finish this work. 4. He finished it completely and fully.

All that was to be done by way of meritorious redemption is fully done. No hand
can come after his. Angels can add nothing to it.

5. That is perfected to which nothing is wanting and to which nothing can be
added. Such is the work which our Lord Jesus Christ finished. 6. Whatever the
law demanded is perfectly paid.

Whatever a sinner needs is perfectly obtained and purchased. Nothing can be
added to what he hath done. He put the last hand to it when he said it is
finished.

7. Let us consider what evidence we have that Christ so finished the work of
redemption. 1. When Christ died, the work of redemption must be finished
inasmuch as the blood, as well as the obedience of Christ, was of infinite value
and efficacy, sufficient to accomplish all the ends for which it was shed. When
that therefore is actually shed, justice is fully paid, and consequently the
souls for whom it is paid are fully redeemed from the curse.

2. 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 surety be, as such, discharged by God the
creditor, then the debt is fully paid. 3. Now Christ was justified and cleared
at his resurrection from all charges and demands of justice.

Therefore it is said that he was justified in the Spirit, that he is openly
discharged by that very act of the Godhead, is raising him from the dead. 4. Now
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 confined for another man's
debt. To the same sense Christ speaks of his ascension.

The Spirit shall convince the world of righteousness, John 16 verse 10, that is,
of a complete and perfect justification. And whereby shall he convince and
satisfy them that it is so? 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, as if he had said, By this you shall be satisfied that I have
fully and completely performed all righteousness, and that by my active and
passive obedience I have so fully satisfied God for you that you shall never be
charged or condemned.

Because when I go to heaven I shall abide there in glory with my Father and not
be sent back again, as I should if anything had been omitted by me. And this the
apostle gives us also in plain words, After he had offered one sacrifice for
sins, forever sat down on the right hand of God. Hebrews 10 verses 12-14 And
what does he infer from that but the very truth before us, that by one offering
he hath perfected forever them that are sanctified? 3. It is evident Christ hath
finished the work by the blessed effects of it upon all that believe in him.

4. For by virtue of the completeness of Christ's work, finished by his death,
their consciences are now 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 tranquility to the laboring and burdened souls that come to him as now he
doth. Matthew 11-28 Conscience would still be hesitating, trembling, and
unsatisfied.

And had he not finished his work, we could not have had entrance through the
veil of his flesh into heaven, as all that believe in him have. Hebrews 10
verses 19-20 Inference 1 Has Christ perfected and completely finished all his
work for us? How sweet a relief is this to them that believe in him against the
defects and imperfections of all our services. There is nothing finished that we
do.

All our duties are imperfect. Oh, there is much sin and vanity in the best of
our duties, but here is the grand relief, and that which is perfect for us in
all our duties, and that which is perfect for us is perfect in all our duties,
and that which is perfect for us is perfect in all our duties, and is perfect
for us is perfect in all our and that which is perfect for us in all our duties,
and that which for us is perfect in and that which is perfect for us is perfect
in all our duties, and that which in all our in all our duties. When Christ
stamped endure this, it reflects upon his work dishonorably.

He will be all or none in our justification. If he had 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 this honor
which he could never endure. Did he finish the work and will he ever divide the
glory and praise of it with us? No, Christ is no half savior.

Oh it is a hard thing to bring these proud hearts to live upon Christ for
righteousness. God humbles proud nature by calling sinners holy from their own
righteousness to Christ for their justification. Number three, did Christ finish
his work for us? Then there can be no doubt but he will finish also his work in
us.

As he began the work of our redemption and finished it, so he that hath begun
the good work in you will also finish it upon your souls. Philippians 1 verse 6.
Jesus Christ is not only called the author but the finisher of our faith.
Hebrews 12 verse 2. If he began it, no doubt he will finish it.

And indeed the finishing of his own work of redemption 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, 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 should not in like manner be finished.
Therefore as he presented a perfect sacrifice to God and finished redemption, so
will he present everyone perfect and complete for whom he offered up himself.

He will not lose the end of all his sufferings. To what purpose would his
meritorious work be without complete and full application? Therefore be not
discouraged at defects and imperfections in yourselves. Be humbled for them but
not dejected.

This is Christ's work as well as that. That work is finished and so will this
be. Number 4. Is Christ's work of redemption a complete and finished work? How
excellent and comfortable is the method of salvation by 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 which must be
most honorable to God as well as most comfortable to the soul that draws nigh to
him.

Oh how complete, finished, and perfect is the righteousness of Christ. The
searching eye of the holy and jealous God can find no 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 work. Maintaining in it whatsoever is necessary
for the reconciling of an angry God or calming the distressed and perplexed
soul. How pleasing then 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. This is
the work of God that ye believe. John 6 29.

One act of faith pleases him more than if you should toil all your lives at the
task of obedience to the law. As it is more for God's honor and my 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 canceled.
So this perfect work alone produces perfect peace.

Number five. Did Christ work and work out all that God gave him to do till he
finished his work? How necessary then is a laborious working life to all that
call themselves Christians. The life of Christ you see was a laborious life.

Shall he work and we slumber and sleep? O work and work out your own salvation
with fear and trembling. Philippians 2 verse 12. Will anyone say but if Christ's
work was complete we may sit still.

If he finished the work nothing remains for us to do. This Reformation audio
track is a production of Stillwaters Revival Books. SWRB makes thousands of
classic Reformation resources available free and for sale in audio, video, and
printed formats.

Our many free resources as well as our complete mail-order catalog containing
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or by mail at 4710-37A Edmonton Alberta Canada T6L 3T5. You may also request a
free printed catalog. And remember that John Kelvin in defending the
Reformation's regulative principle of worship or what is sometimes called the
law of worship commenting on the words of God which I commanded them not neither
came into my heart from his commentary on Jeremiah 731 writes God here cuts off
from men every occasion for making evasions since he condemns by this one phrase
I have not commanded them whatever the Jews devised there is then no other
argument needed to condemn superstitions than that they are not commanded by God
for when men allow themselves to worship God according to their own fancies and
attend not to his commands they pervert true religion and if this principle was
adopted by the papists all those fictitious modes of worship in which they
absurdly exercise themselves would fall to the ground it is indeed a horrible
thing for the papists to seek to discharge their duties towards God by
performing their own superstitions there is an immense number of them as it is
well known and as it manifestly appears were they to admit this principle that
we cannot rightly worship God except by obeying his word they would be delivered
from their deep abyss of air the prophets words then are very important when he
says that God had commanded no such thing and that it never came to his mind as
though he had said that men assume too much wisdom when they devise what he
never required nay what he never knew


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  CHAPTER 9: PART 21
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Alas, the soul is so far from being assisted in the enjoyment of God by the
body, in its present state, that it is clogged or hindered by it. So speaks the
Apostle, 2 Corinthians 5, verses 6 and 8. While we are at home in the body, we
are absent from the Lord. That is, our bodies prejudice our souls, obstruct and
hinder the fullness 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 anticipated by an excellent pen, Shaw's
Farewell to Life, to whose excellent observations on this point I only add this,
that if the entanglements, snares, and prejudices of the soul are such in its
embodied state, that it cannot so freely dilate itself and receive 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 the greater happiness it
enjoys in its separate state.

Number 2. Why should the happiness and glory of the soul be deferred unless God
has some farther, preparative work to do upon it, before it be fit to be
admitted into glory? But surely there is no such work wrought upon it after its
separation by death. All that is done in the work of preparation is done here.
The day is then ended, and night comes, when no man can work.

John 9.3 Whatsoever thy hand findeth to do, do it with thy might. For there is
no wisdom, no knowledge, nor device in the grave, whither thou goest.
Ecclesiastes 9.10 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 departed saints are called the spirits of the
just made perfect.

Hebrews 12.23 Number 3. Again, why should our salvation slumber when the
damnation of the wicked slumbers not? 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 favor to His children as to acts of justice to His enemies.

See Jude 7, Acts 1, 25, 1 Peter 3, 19, 20. Number 4. How do such delays accord
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 between the bridegroom and his spouse in Revelation 22,
verses 17 and 20. They long for His coming, and the expectation and faith in
which the saints die is then to be satisfied, 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 while the body sleeps in
the dust. Inference number 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. Oh, what a change is this! 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 infirmity and sorrow. 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. Number two. Are believers immediately with God
after their dissolution? Where then shall unbelievers be, and in what state will
they find themselves, immediately after death have closed their eyes.

To be torn from the body, from friends and comforts, and thrust into endless
misery into the dark vault of hell. Never more to see the light of this world,
never to see a comfortable sight, never to hear a joyful sound, never to know
the meaning of rest, peace or delight anymore. Oh, what a change! To exchange
the smiles and applause of men for the frowns and fury of God.

To be clothed with flames and drink divine wrath, when but a few days before
they were clothed in silks and filled with earthly pleasure. How is the state of
things altered with them? It was the lamentable cry of poor Adrian when he felt
death approaching. Oh, 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, hell from beneath is moved for him,
to meet him at his coming. It stirreth up the dead for him. Isaiah 14 verse 9 No
more sports, nor plays, nor cups of wine, nor sensual delight.

The more of these you enjoyed here, the more intolerable will this change be to
you. If things are immediately with God, others are immediately with Satan.
Number 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
it mentioned, that 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 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 tabernacle be broken up, 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.

Oh, what sweet and happy 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. 4 Number 4 If believers are immediately with God after their dissolution,
then it is their duty to long for that dissolution and cast many an anxious look
towards heaven.

So did Paul. A desire to depart and 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 that your title is sound and good.

Leave not so great a concern to the last. For though God may do for you in an
hour what was not done all your days, yet it is not common. Proposition number 3
God may, though he seldom doth, 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. Matthew 20 verses 9 and 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 pleases. Who shall fix bounds or put limits
to free grace but God himself, whose it is. If he do not ordinarily show such
mercy to dying sinners, as indeed he doth not, it is 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 hath all
along rejected it.

This thief, a few hours before he died, was as unlikely ever to receive mercy as
any person in the world could be. But surely we have no encouragement to neglect
the present season of mercy, because God may show mercy hereafter. 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, number one, God hath vouchsafed us the ordinary and stated
means of grace, which this sinner had not. And therefore we cannot expect such
extraordinary and unusual conversion as he had.

This poor preacher probably never heard 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 doth not use to work wonders. When Israel was in the
wilderness, then God gave them bread from heaven and clathed the rocks to give
them drink.

But when they came to Canaan, where they had the ordinary means of subsistence,
the man assist. Such a conversion as this may not be ordinarily expected by any
man, because such circumstances will never occur again. It is possible if Christ
were to die again, and thou 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 honor, so extraordinary things were now done. As when kings are
crowned, the streets are richly adorned, the conduits run with wine, and great
malefactors are pardoned.

For then they show their royal 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.

Let a man be in jail at another time, and he may be hanged. Yea, and have no
reason but to expect and prepare for it. What Christ did now for this man was at
an extraordinary time.

Such a conversion as this may not ordinarily be expected, for as such
circumstances will never occur again, so there will never more be the same
reason for such a conversion. Christ converted him upon the cross to give an
instance of his divine power at that time, when it was almost wholly clouded, as
in that day the divinity of Christ broke forth in other miracles. The unusual
eclipse of the sun, the great earthquake, the rending of the rocks and veil of
the temple, 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 prove it. 4. No one has reason to expect such a 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 avail but little.

1. Let those that have found mercy in the evening of their life admire the
extraordinary grace that therein hath appeared to them. O that ever God should
accept the bran when Satan hath had the flower of thy days. The above-named
reverend author tells us of one Marcus Caius Victorious, a very aged man in the
primitive times, who was converted from heathenism to Christianity in his old
age.

He came to a minister and told him he heartily owned and embraced the Christian
faith, but neither the minister nor the church for a long time would trust him
from the unusualness of conversion at such an age. But after he had given them
good evidence of its reality, there were acclamations and singing of songs, the
people everywhere crying, Marcus Caius Victorious is become a Christian. This
was written for a wonder.

O if God had wrought such wondrous salvation for you, what cause have you to do
more for him than others? 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? O what riches of mercy have appeared to you! Number 2 Let
these convince and startle such as even to their gray hairs remain in an
unconverted state. Bethink yourselves, ye that are full of days and full of sin,
whose time is almost ended, and your great work not begun, who have but a few
sands more in the glass to run, 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.

O think how sad a case you are in! God may do wonders, but they are not seen
every day, for then they would cease to be wonders. O strive, strive while you
have a little time and a few more helps and means. Strive to get that work
accomplished now that was never yet done.

Defer it no longer, you have delayed too long already. It may be you have been
these sixty, seventy, or eighty years beginning to live, about to change your
practice, but hitherto you still continue the same. Do not you see how Satan has
deceived 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, pause a little
where you are, and see to what he has brought you.

The Lord now at last gives you an eye to see and a heart to consider. Let this
be a call and caution to all the young to begin with God betimes, and take heed
of delaying till the last, as many thousands have done, 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 one that delights not in the serious thoughts of death and
eternity. You are more inclined to enjoy your pleasures, and leave these serious
matters to old age. But let me persuade you against that by these
considerations.

O seek 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.

Now, because this is the freest part of your time, it is with the morning of
life as with the morning of the day. If a man have 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 either you forget it or want opportunity for it.

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 churchyard
just of your length, and skulls of all sorts and sizes in Golgotha, as the Jews
proverb is. Now, because God will not spare you on account of your youth, if you
die without an interest in Christ.

Now, because your life will be the more eminently useful and serviceable to God,
when you know Him but times, and early begin His service. Augustine repented,
and so have many thousands since, that he began so late, and knew God no sooner.
Now, because your whole life will be happier, if the morning of it is dedicated
to the Lord.

The first fruit sanctify the whole harvest. This will have a sweet influence
upon all your days, whatever changes, straits, or troubles you may meet. Chapter
33, page 402.

Fourth saying of Christ on the cross, My God, My God, etc. And about the ninth
hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabatsani. That is to
say, My God, My God, why hast thou forsaken me? Matthew 27, 46.

These are words that might rend the hardest heart. It is the voice of the Son of
God in an agony. His sufferings were great, very great before, but never in such
extremity as now, when this heart-rending and heart-melting outcry broke from
Him upon the cross.

Eli, Eli, lama sabatsani. In which observe, number one, the time when it was
uttered was about the ninth hour, or about three in the afternoon. For as the
Jews reckoned the hours of the day from six in the morning, their ninth hour
answered to our third in the afternoon.

And this is particularly marked by the evangelists to show us how long Christ
hung 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 distressed and overwhelmed
that He uttered this doleful cry in His bitter anguish. Number two, the manner
of this complaint.

It is not of the cruel tortures He felt in His body, nor of the scoffs and
reproaches of His name. 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 fathers deserting Him.

My God, my God, why hast Thou forsaken me? It is a more inward trouble that
burdens Him and darkens His spirit, the hidings of God's face and affliction to
which He was totally a stranger until now. Number three, the manner in which He
uttered His sad complaint was with remarkable vehemency. He cried with a loud
voice, not like a dying man in whom nature was spent, but as one full of vigor,
life and sense.

He 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, My God, my God. Nay, to increase the force and vehemency of this
complaint, here is an affectionate interrogation, Why hast Thou forsaken me? 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, hide it from me now in the depths of my other
torments and sorrows? O what new, what strange things are these? Hence, God, 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 respect to the desertion itself, the
design or end of it, and its effect and influence on Christ. Roman Numeral I.
The Desertion Itself Divine desertion, generally considered, is God's
withdrawing Himself from many, not as to His essence, for that filth heaven and
earth and constantly remains the same, but as to the manifestation of His favor,
grace, and love. When these are gone, God is said to be gone.

Devils and the damned are absolutely and forever forsaken of God. It is in
another sense that He sometimes forsakes His dearest children, that is, He
removes all sweet manifestations of His favor and love for a time. This
desertion of Christ by His Father was, number one, a very sad desertion, such as
was never in all respects 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 His
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, so that He could not but cry out, My God, My God,
why hast Thou forsaken Me? Number two. It was a penal desertion, inflicted on
Him as a satisfaction for those sins of ours, which deserve that God should
forsake us forever, as the damned are forsaken by Him.

As there lies a twofold misery upon the damned in hell, namely pain of sense and
pain of loss, so upon Christ answerably there was not only an impression of
wrath, but also a subtraction or withdrawalment of all sensible favor and love.
Number three. It was a real, not fictitious desertion.

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. This bitter, doleful outcry of
Christ gives evidence enough of its reality.

Number four. This desertion took place in the time of Christ's greatest need.
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 pain and shame and all miseries weighed Him down, then to
complete and fill up His suffering, God stands afar off too. Number five.

It was such a desertion as left Him only to the supports of His faith. He had
nothing now to rest upon but His Father's covenant and promise, and indeed the
faith of Christ manifested 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 still pleased to God.

His faith laid hold on God. Eli, Eli, my God, my God. 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 God, 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. Roman numeral two. Consider the designs and
ends of Christ's desertion, which were principally satisfaction and
sanctification.

Satisfaction for those sins of ours, which deserve 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 forever.

Not essentially. The just God is within them still. The God of power is still
within them.

The avenging God is ever with them. But the merciful God is gone, and gone
forever. 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 forever. O righteous God,
Thou hast forever forsaken me. And as satisfaction was designed in this
desertion of Christ, so also was the sanctification of every desertion of the
saints.

For He, having been forsaken before us, and for us, whenever God forsakes us,
that very forsaking is sanctified, and thereby turned into a mercy to believers.
Hence are all the precious fruits and effects of our desertions, such as the
earnest exciting of the soul to prayer, Psalm 77 verse 2, and chapter 88 verses
1 through 9, fortifying the tempted soul against sin, reviving former
experiences, Psalm 77 verse 5, enhancing the value of the divine presence with
the soul, and teaching it to hold Christ faster than ever before. These and many
more are the previous effects of sanctified desertion.

But how many, or how good soever these effects are, they all owe themselves to
Jesus Christ as their author, who for our sakes would pass through this sad and
dark state that we might find in it such blessings. Roman numeral 3. Consider
the effects and influence of this desertion upon the Spirit of Christ. It did
not drive Him to despair, 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. Let but
five particulars be weighed, and you will see, never was there any darkness like
this, no sorrow like Christ's sorrow in this deserted state. Number 1. This was
a new thing to Christ, such as He never was acquainted with before.

From all eternity until now, there had been constant and wonderful outpourings
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 a heavy burden indeed.

Number 2. As it was a new thing 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 His would not 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, My God, my God, why hast Thou
forsaken me? Why art Thou so far from the voice of my roaring? Number 3. It was,
too, a burden laid on in the time of His greatest distress when His body was in
tortures and all about Him was full of horror and darkness. He suffered this
desertion at a time when He never had such need of divine supports and comforts.
Number 4. So heavy was this pressure upon Christ's soul that in all probability
it hastened His death.

It was not usual for crucified persons to expire so soon, and those that were
crucified with Him were both alive after Christ's spirit was gone. Some have
hung more than a day and a night, some two full days and nights, in these
torments alive, but never did any feel inwardly what Christ felt. He bore it
till the ninth hour, then makes a fearful outcry and dies.

Inference number 1. Did God forsake Christ upon the cross as a punishment to Him
for our sins? Then as often as we have sinned, so oft have we deserved to be
forsaken of God. This is the just recompense and desert of sin. And indeed, here
lies the principal evil of sin that it separates between God and the soul.

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, Depart from me, ye cursed.
Matthew 25.

Thenceforth there will be a gulf fixed between God and them. Luke 19.20 No more
friendly intercourse with the blessed God forever. 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. Number 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 befall 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, He
cried out. Yea, His voice was the voice of roaring.

This was more to Him than a thousand crucifixions. And surely as it was to
Christ, so it is to all gracious souls, the saddest stroke, the heaviest burden
they ever felt. When David forbade Absalom to come to Jerusalem to see his
father, he complained, Wherefore am I come from Jeshur? If I may not see the
King's face.

2 Samuel 14.32 So doth 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
heavenward? Say, Christian, did the tears never trickle down thy cheeks when
thou lookest towards heaven, and couldst not see the face of thy God as at other
times? If two dear friends cannot part 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, departs though but for a season. 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 doth not a little increase the horror of this darkness
is, that when their souls are thus benighted, and the sun of their comfort is
set, then doth 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 trouble of this kind, 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.

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 hath 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. However, if men do not, most certainly Christ, who hath felt it
before them and for them, will pity them.

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. Christ's desertion is the preventative 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 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 born in thy womb, 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, My
God, my God, why hast thou forsaken me? Moreover, this sad desertion of Christ
becomes a comfortable pattern to poor deserted souls in diverse respects. And
the proper business of such souls at such times is to eye it believingly in
these six respects. Though God deserted Christ, yet at the same time he
powerfully supported him.

His omnipotent arms were under him, though his 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 arms.

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 from your
soul, but you cannot go from him. Know your heart is mourning after the Lord,
seeking him carefully with tears, complaining of his absence as the greatest
evil in this world.

Though God forsook Christ, yet he returned to him again. It was but for a time,
not for ever. In this also doth his desertion parallel yours.

God may, for wise and holy reasons, hide his face from you, but not as it is hid
from the damned, who shall never see it again. This cloud will pass away, this
night shall have a bright morning. I will not contend for ever, neither will I
be always wroth, for the Spirit shall fail before me and the souls which I have
made.

Though God forsook Christ, yet at that time he could justify God. O my God,
saith he, I cry in the daytime, but thou hearest not, and in the night season,
and am not silent, but thou art holy. Psalm 22 verses 2 and 3 Is not thy spirit
according to its measure, framed like Christ 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? There is not one drop of injustice in all the sea of my sorrows.

Though he condemn me, I must and will justify him. Though God took from Christ
all visible and sensible comfort, 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? Sense of love is gone, sweet sights of God
hide in a dark cloud. Well, what then? Must thy hands presently hang down, and
thy soul give up all its hope? What, is there no faith to relieve in this case?
Yes, and blessed be God for faith. Who is among you that feareth the Lord, that
obeyeth the voice of his servant, that walketh in darkness, and hath no light?
Let him trust in the name of the Lord, and stay himself upon his God.

Isaiah 50, verse 10 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.
But reader, perhaps you are saying, I fear I am absolutely and finally forsaken.
Why so? Do you find the characters of such a desertion upon your soul? Examine
and tell me whether you find a heart willing to forsake God.

Is it indifferent to you whether God ever return again? Is there no mourning,
melting, or thirsting after the Lord? Indeed, if you forsake him, he will cast
you off forever. But can you do so? O no, let him do what he will. I am resolved
to wait for him, grieve 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 hope for all the good in this world. Again
you say God hath forsaken you. But hath he taken away from your soul all
conscientious tenderness of sin, so that now you can sin freely and without
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 anymore. Why dost thou not then give thyself over to the pleasures of
sin and draw thy comfort from the creature, since thou canst have no comfort
from thy God? O no, I cannot do so. Even 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 not tokens of a soul finally abandoned by its God. 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 deal
hardly with you. You see what befell Jesus Christ, whom his soul delighted in.

It is doubtless your concern 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, Asaph, and many others, the dear servants
of God. What heart-melting lamentations they made upon this account.

And are you better than they? O 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.

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which I commanded them not, neither came into my heart, from his commentary on
Jeremiah 731, writes, God here cuts off from men every occasion for making
evasions, since he condemns by this one phrase, I have not commanded them,
whatever the Jews devised. There is then no other argument needed to condemn
superstitions than that they are not commanded by God, for when men allow
themselves to worship God according to their own fancies, and attend not to his
commands, they pervert true religion.

And if this principle was adopted by the Papists, all those fictitious modes of
worship, in which they absurdly exercise themselves, would fall to the ground.
It is indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears.

Were they to admit this principle, that we cannot rightly worship God except by
obeying his word, they would be delivered from their deep abyss of error. The
prophet's words, then, are very important. When he says that God had commanded
no such thing, and that it never came to his mind, as though he had said that
men assume too much wisdom when they devise what he never required, nay, what he
never knew.


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  CHAPTER 10: PART 20
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Inference number one The Christian religion is the greatest friend to the peace
and tranquility of states and kingdoms. Nothing is more opposite to the true
Christian spirit than implacable fierceness, strife, revenge, tumult, and
uproar. 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 entreated, 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 verses 17 and 18 The church is a dove for meekness.

Canticle 6 verse 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 wings like
a dove, then would I fly away and be at rest. The rule by which we 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, saith the Lord.

Romans 12 verses 18 and 19 It is not religion but our lusts that make the world
so unquiet. James 4 verses 1 and 2 It is not godliness but wickedness that makes
men bite and devour one another. One of the first effects of the gospel is to
civilize those places where it comes, and settle order and peace among men.

Happy would it be if religion did more obtain in all nations. It is the greatest
friend to their tranquility and prosperity. Number 2 How dangerous a thing it is
to abuse and wrong meek and forgiving Christians.

Their readiness 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 should more deter and affright them from such practices than the spirit
of forgiveness. You may abuse and wrong them, and they must not avenge
themselves, or 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 verse 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 Peter 2 verses 22 and 23 And did they gain anything 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 doth, the cause of His abused, meek, and peaceable
people, He will be sure to avenge it sevenfold more than they could. 3 Let us
all imitate our pattern, the Lord Jesus Christ, and labor for meek, forgiving
spirits. I shall only propose two inducements to it, the honor of Christ and
your own peace, two things dear 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, when its
members tear and devour like birds of prey? Consult also the quiet of your own
spirits.

What is life worth without the comfort of life? What 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 breaths. O then,
imitate your Lord in this grace also.

Chapter 31, page 376 Second Excellent Word of Christ upon the Cross Behold thy
mother. Then saith he to the disciple, Behold thy mother. John 19, 27 In this
second memorable and instructive word of our Lord Jesus Christ upon the cross,
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. It furnishes the most
excellent precepts and proposes the best patterns. Here we have the pattern of
Jesus Christ presented to all children for their imitation, teaching them how to
equip themselves toward their parents, according to the laws of nature and
grace.

Christ was not only subject and obedient to his parents while he lived, but
manifested his tender care even while he hung in the torments of death upon the
cross. Then saith he to the disciple, Behold thy mother. These words contain an
affectionate recommendation of his distressed mother to the care of a dear
disciple, a bosom friend.

The design and end 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.
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 John, the beloved disciple, saying, Behold thy
mother, that is, let her be to thee as thy known mother. Let thy love to me be
now manifested in thy tender care for her. The manner of his recommending her
was very affectionate and moving.

Behold thy mother. As if he had said, 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 their comforts 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 honor and duty of
being in my standing room to her as to all dear and tender care over her. It was
also a mutual recommendation.

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.

The 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 manifested themselves when he was full
of anguish, both in his soul and body. Hence, Christ's tender care of his
mother, even in the time of his greatest distress, is an excellent pattern for
children to the end of the world.

There are three great foundations or bonds of relation on which all family
government depends. Those of husbands and wives, parents and children, masters
and servants. The Lord has planted in the souls of men affection 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 conversation, every
affection, grace and duty, at one season or another, comes to be exercised. But
yet grace has not so far prevailed in the sanctification of any man's affections
that there will be no excesses or defects in their exercise towards our
relations. Yea, in this eminent saints have been eminently defective.

But the pattern set before us here 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, he is therefore the rule and measure of all others.

Grace knew how the 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. It was anciently a proverb among the heathen, it is good to be an old
man or woman, only in Sparta. The ground of it was the strict laws among the
Spartans to punish the rebellion and disobedience of children to their aged
parents.

And shall it not be good to be an old father and mother in this land, where the
gospel of Christ is preached, and such an argument as this now set before you
urged, an argument which the heathen world never heard. Let all that sustain the
relation of children seriously ponder this example of Christ proposed for their
imitation, in which we will consider what duties belong to the relation of
children and how they are enforced by Christ's example. Roman numeral 1 The
duties pertaining to the relation of children.

Number 1 Fear and reverence are due from children to their parents by the
express command of God. Ye shall fear every man his mother and his father.
Leviticus 19 verse 3 God has clothed the parents with his authority.

He has entrusted to them the care of the souls and bodies of their children. And
he expects that children reverence them, although in respect of outward estate
or honor, they be never so much above them. Joseph, the lord of Egypt, bowed
down before his aged father with his face to the earth.

Genesis 48 verse 12 Solomon, the most magnificent and glorious king that ever
swayed a scepter, when his mother came to speak with him for Adonijah, rose up
to meet her, bowed himself to her, and set her upon his right hand. 2 Kings 2.19
Number 2 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 the injunction, to deny both for Christ's sake. Matthew 10.37
The bonds of nature are strong and direct between parents and children. Oh, 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. Number 3 Obedience is due them by the Lord's strict and special
command.

Children, obey your parents in the Lord, for this is right. Honor thy father and
thy mother, which is the first commandment with promise. Ephesians 6.1 Filial
obedience is not only founded upon the positive law of God, but also upon the
law of nature.

This is right, says the apostle, that is right both according to natural and
positive law. However, this objection 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, that is, in things consonant to that
divine and holy will to which they, as well as you, must be subject. Yea, even
the wickedness of a parent exempts not from obedience where his command is
proper. Nor, on the other hand, must the holiness of a parent sway you where his
commands and God's are opposite.

Yield yourselves therefore cheerfully to obey all which they lawfully enjoin,
and take heed that the sin fixed on heathen who know not God be not found upon
you. Disobedience to parents. Romans 1.30 Remember, your disobedience to their
just commands rises much higher than an affront to their personal authority.

It is disobedience to God himself who commands second and strengthens theirs
upon you. Submission to their discipline and rebukes is also your duty. We had
fathers of our own flesh that corrected us, and we gave them reverence.

Hebrews 12.9 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.

Two considerations should not fail to bring children into a submissive frame,
especially to godly parents. Their aim 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.

And when they rebuke and chasten, it is with grief in their hearts and tears in
their eyes. It is no delight to them to cross, vex, or afflict you. But for
their duty to God and tender love to your souls, they would neither rebuke nor
chasten.

And when they do, how do they afflict themselves in afflicting you? Faithfulness
to all their interests is due to them by the natural and positive law of God. As
far as in you lies, you are bound to promote, not to waste and scatter their
substance, to assist, not defraud them. Whoso robbeth his father or mother and
saith, it is no transgression, the same is the companion of a destroyer.

Proverbs 28, 24 To dispose of their goods, much more of yourselves, without
their consent, is ordinarily the greatest injustice to them. And more
especially, the requital of all their love, care, and pains for you, is your
duty, so far as God enables you. Let them learn to show piety at home and
requite their parents.

1 Timothy 5, verse 4 It is a saying frequent among the Jews, a child should
rather labor at the mill than suffer his parents to want. And to the same effect
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 honor of Joseph that God made him an instrument of
so much succor and comfort to his aged father and distressed family. Genesis 47,
verse 13 And you are also to know that what you do for them is not alms or
charity, it is but requiting them, which is justice, not charity. And it can
never be a full requital.

Indeed, the apostle tells us, 2 Corinthians 12, verse 14 that parents lay up for
their children and not children for their parents, and so they ought. But surely
if providence impoverished them and blessed you, an honorable maintenance is
their due. Even Christ himself took care for his mother.

Roman numeral 2 Consider how the example of our Lord, who was so subject to them
in his life, Luke 2, verse 51, and so careful to provide at his death, enforces
all those duties upon children, especially upon gracious children. Number 1 His
example in this has the force and power of law, yea, a law of love, or a law
lovingly constraining you to an imitation of him. If Christ himself condescends
to be your pattern, if God is pleased to take relations like yours and go before
you in the discharge of relative duties, oh, how are you obliged to imitate him
and tread in all his footsteps.

This was by him intended as a pattern to facilitate and direct your duties.
Number 2 He will call you to account in judgment how you have answered the
pattern of obedience and tender care he set before you in the days of his flesh.
What will 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 and his tenderness to his
relations will in that day condemn and aggravate, silence and shame such
wretched children as shall stand guilty before his bar. Inference number 1 Has
Jesus Christ given such a pattern of obedience and tenderness to parents? Then
there can be nothing of Christ in stubborn, rebellious children. The children of
disobedience cannot be the children of God.

If divine providence directs this to the hands of any that are so, my heart's
desire and prayer for them is that the Lord will manifest to them their
sinfulness while they consider the following inquiries. Have you not been guilty
of slighting your parents by irreverent words or conduct? To such I commend the
consideration of Proverbs 30, verse 17, which methinks should be to them as the
handwriting that appeared upon the wall to Belshazzar. The eye that mocketh at
his father and despises to obey his mother, the ravens of the valley shall pick
it out and 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 but for the parent it despised had never seen the light. It
may be you are vigorous and young, they decayed and wrinkled with age, but saith
the Holy Ghost, despise not thy mother when she is old, Proverbs 23, 22. It may
be you are rich, they poor.

Own and honor them in their poverty and despise them not. God will requite it
with his hand if you do. Have you not been disobedient to the commands of
parents? A son of Belial is a child of wrath if God give not repentance to life.

Is not this the awful brand set upon the heathen, Romans 1, 30? Woe 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. Have you not risen
up rebelliously against and hated your parents for chastening you that they
might save your soul from hell? 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. Have you not been unjust to your parents and defrauded them, first
helped to make them poor and then despised them because they were poor? O whore
of wickedness, what a complicated evil is this! Thou art in the language of
Scripture a companion with the destroyers, Proverbs 28, 24.

This is the worst of theft in God's account. Are you not or have you not been
ungrateful to parents, leaving them to shift for themselves in those straits
into which you have helped spring them? O considerate children, this is an evil
which God will surely avenge except you repent. What, to be hardened against
thine own flesh, to be cruel to thine own parents, that with so much tenderness
fed thee when else thou hast perished? If any one of my readers be guilty of
these evils, to humble you for them and reclaim you from them, I desire that
these few considerations may be laid to heart.

The effects of your obedience or disobedience will remain upon you and yours to
many generations. If you be obedient children in the Lord, both you and yours
may reap the fruits of your obedience in multitudes of sweet mercies for many
generations. So runs the promise, Honor thy father and mother, that it may be
well with thee, and thou mayest live long on the earth.

Ephesians 6, verses 2 and 3. You know what an eye of favor God cast upon the
Rechabites for this. Jeremiah 35, verses 8 through 19. And as his blessings are
by promise entailed on the obedient, so is his curse upon the disobedient.

Whoso curses his father or his mother, his lamp shall be put out in obscure
darkness. Proverbs 20, 20. That is, the lamp of his life shall be quenched by
death.

Yea, say others, and his soul also, by the blackness of darkness in hell. Though
other sins do, this sin seldom escapes exemplary punishment, even in this world.
Heathens will rise up in judgment against you and condemn you.

They never had such precepts or examples as you, and yet some of them would
rather have chosen death than done as you do. But why speak I of heathens, the
stork in the heavens? Yea, the beasts of the earth condemn the disobedience of
children. These are sins inconsistent with the true fear of God in whomsoever
they are found.

A man is indeed what he is in his family. He that is a bad child can never be a
good Christian. Either bring testimonies of your godliness from your relatives,
or it may be well suspected to be no better than counterfeit.

Never talk of your obedience to God while your disobedience to the just commands
of your parents gives you the lie. 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. Surely this will be more insupportable to you
than their death, if the Lord open your eyes and give you repentance.

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 your conduct towards them is
such as becomes your profession of Christ. If your parents are godly, oh beware
of grieving them by any unbecoming conduct.

Art thou a Christian indeed? Thou wilt then recognize thyself obliged to them in
a double bond, both of grace and nature. Oh what a mercy would some children
esteem it if they had parents fearing the Lord, as you have. If they be carnal,
walk circumspectly in the most careful and punctual discharge of your duties.

For how knowest thou, oh 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 fifth seasons with all humility and reverence,
expressing your wishes by relating some pertinent history, or proposing some
excellent example, leaving their own conscience to draw the conclusion, and make
the application. It is possible they might ponder your words in their hearts, as
Mary did Christ. Luke 2 verses 49 and 51 And would you but add to all this your
own earnest cries to heaven for them, and your own daily example, that they
might have nothing to complain of you, and thus wait with patience for the
desired effect.

Oh, what a blessed instrument might you be of their everlasting good. Number 3
Let those who have children that fear the Lord, and endeavor to imitate Christ
in these duties, account them a singular treasure and heritage from them, and
give them all due encouragement. How many have no children, and how many have
such as are the very reproach and heart-breaking of their parents, bringing down
their hoary heads with sorrow to the grave.

If God has given you the blessing of godly children, you can never be
sufficiently thankful for such a favor. Oh, that ever God should honor you to
train up your children for heaven. What a comfort must it be to you, whatever
troubles you meet with abroad, when you come home among godly children that are
careful to sweeten your life by their obedience.

Especially what a comfort is it, when you come to die, that you leave them
allied to Christ, and so need not be anxious how it shall be with them when you
are gone. Take heed of discouraging such children, from whom so much glory may
arise to God, and so much comfort to yourselves. Thus let Christ's pattern be
improved, who by such eminent holiness in all his relations, left you an example
that you should follow in his footsteps.

Chapter 32, page 386, Third of Christ's Words upon the Cross to the Penitent
Thief. And Jesus said unto him, Verily I say unto thee, Today shall thou be with
me in Paradise. Luke 23, 43 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 die.

His conduct had been vile and profane, but now his heart was broken for it. He
proved the 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, Today shall thou be with me in Paradise. In which consider, number
one, the matter or substance of the promise made by Christ 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 have imagined, is evident from 2 Corinthians 12 verses 2 and 4,
where the apostle calls the same place by the names of the third Heaven and
Paradise. This is the place of blessedness designed for the people of God.

So you find Revelation 2 verse 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. That is 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, that is thou in spirit, or
thou in the noblest part, thy soul, shalt be with me in Paradise.

Number 2 The person to whom Christ makes this excellent and glorious promise was
one that had lived sinfully and profanely, a very vile and wretched man, now
justly under condemnation. But 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 innocency, and humbly supplicates for
mercy. Lord, remember me when thou comest into thy kingdom. Number 3 The set
time for the performance of this gracious promise is 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.
Number 4 We have here the confirmation and seal of this most comfortable promise
to him, with Christ's solemn assertion, Verily I say unto thee, Higher security
cannot be given.

I that am able to perform what I promise, 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, Today
thou shalt be with me in paradise.

Hence we have three plain obvious truths for our instruction and consolation.
Number 1. There is a future eternal state into which souls pass at death. Number
2. All believers are, at their death, immediately received into a state of glory
and eternal happiness.

Number 3. God may, though he seldom doth, prepare men for this glory,
immediately before their dissolution by death. Proposition 1 There is a future
eternal state into which souls pass at death. This truth is a principal
foundation stone to the hopes and happiness of souls, and is briefly established
by the following arguments.

Number 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 hath made,
he must rule it by rewards and punishments, equally and righteously distributed
to good and bad, putting a difference between the obedient and disobedient, the
righteous and the wicked. To make a species of creatures capable of moral
government, and not to rule them at all, is to make them in vain, and is
inconsistent with his glory, which is the end of all things.

To rule them, but not suitably to their natures, consists not with that infinite
wisdom from which their beings proceeded. To rule them in a way suitable to
their natures, namely by rewards and punishments, and not to bestow or inflict
them at all, is utterly incongruous with the veracity and truth of him that
cannot lie. So then, as he hath made rational creatures capable of moral
government by rewards and punishments, he rules them in the way suitable to
their natures, promising, It shall be well with the righteous, and ill with the
wicked.

These promises and threatenings can be no cheat, merely intended to terrify
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 must 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 come 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
everyone according as his work shall be.

Number two, As the very being of God evinces it, so the Scriptures plainly
reveal it. These Scriptures are the system of laws for the government of man,
which the wise and holy ruler of the world hath enacted and ordained. And in
them we find promises made to the righteous of a full reward in the world to
come for all their obedience, patience and sufferings.

And threatenings made against the wicked of eternal wrath and anguish as the
just recompense of their sin in hell forever. Treasuring up unto thyself wrath
against the day of wrath, and revelation of the righteous judgment 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 honor 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 doeth evil. Romans 2 verses 5 through 10. So 2 Thessalonians 1
verses 4 through 7. 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 judgment 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.

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. Number 3. As
the scriptures reveal it so the consciences of all men have some presentments of
it.

Where is the man whose conscience never felt any impressions of hope or fear
from a future world. If it is said that these may be but the effects of
education that having read some things in the scriptures or heard them from
preachers we raise up to ourselves hopes and fears about them. I demand how the
consciences of the heathen who have neither scriptures nor preachers came to be
impressed with those things.

Does not the apostle tell us that their consciences work upon these things.
Romans 2 verse 15. Their thoughts with reference to a future state accuse or
else excuse.

That is their hearts are cured and encouraged by the good they do and terrified
with fears about the evils they command. Whereas if there were no such
impression respecting the future conscience would neither accuse or excuse for
good or evil done in this world. Number 4. The incarnation and death of Christ
are in vain 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 identified with and inseparable from 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 naught. 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 end of Christ's death was to deliver us from the wrath to come. 1
Thessalonians 1 verse 10 Not from an imaginary but a real hell to bring us to
God. 1 Peter 3.18 To be the author of eternal salvation to them that obey him.

Hebrews 5 verse 9 Inference number 1 Is there an eternal state into which souls
must pass after this life? How precious then is your present time upon the
improvement whereof that state depends. Oh what a huge weight hath God hung upon
a small wire. God hath set us here in a state of trial and according as we
improve these hours so will it fare with us to all eternity.

Every day, every hour, nay every moment of your present time hath an influence
upon your eternity. Do you believe this? What, and yet squander away precious
time so carelessly, so vainly? When Seneca heard one promise to spend a week in
recreation with a friend that invited him, he wondered that he should make so
racial promise. What, said he, throw away so considerable a part of your life?
How can you do it? Surely our prodigality in the expense of time argues that we
have little sense of vast eternity.

Number two. How rational are all the duties and self-denial of religion which
serve to promote and secure future eternal happiness? So vast is the
disproportion between time and eternity, between things seen and things not seen
as yet, between the present vanishing and the future permanent state, that he
can never be justly reputed wise that will not let go the best enjoyment he hath
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 pleasure parts with eternal glory in heaven.

Darius repented that he had 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, rather, to suffer affliction with the people of God
than to enjoy the pleasures of sin for a season. Hebrews 11 25 Number three If
there be such an eternal state into which souls pass immediately after death,
how great a change does death make upon every man! O, what a serious thing is it
to die! It is your passage out of a swift river of time into the boundless and
bottomless ocean of eternity.

You that now converse with sensible objects, with men like yourselves, then
enter 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! The souls of men are now, as it were,
asleep in their bodies.

At death they awake and find themselves in the world of realities. Let this
teach you both how to assist 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 eternity! Proposition number
two All believers are, at their death, immediately received into a state of
glory and eternal happiness. This day shalt thou be with me.

This proposition the atheist denies. He thinks he shall die, and therefore
resolves to live as the beasts that perish. Berilus, and some others after him,
taught that there was indeed a future state of happiness and misery for souls,
but that they shall not pass into it immediately after death, but sleep till the
resurrection, and then awake and enter it.

But have they found any such intimation in the Scriptures? Not at all. The
Scriptures take notice of no such interval, but plainly enough deny it. We are
confident, I say, and willing rather to be absent from the body and present with
the Lord.

2 Corinthians 5 verse 8 No sooner parted from the body than present with the
Lord. Philippians 1 verse 23 Having a desire to depart and be with Christ, which
is far better. If the soul of the apostle was to sleep till the resurrection,
how was it far better to be dissolved than to live? Surely Paul's state in the
body had been far better than his state after death, if this were so.

For here he enjoyed much sweet communion with God by faith, but then he would
enjoy nothing. The Scriptures place no interval between the dissolution of a
saint and his glorification. They speak 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 Peter 3 verses 19 and 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 on this point.

1. Why should the happiness of believers be deferred, since they are immediately
capable of enjoying it as soon as separated from the body? This Reformation
audio track is a production of Stillwater's Revival Books. SWRB makes thousands
of classic Reformation resources available, free and for sale, in audio, video,
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You may also request a 3T5 3T5 3T5 3T5 3T5 3T5 3T5 3T5 3T5 3T5 I have not
commanded them, whatever the Jews devised.

There is then no other argument needed to condemn superstitions than that they
are not commanded by God. For when men allow themselves to worship God according
to their own fancies, and attend not to His commands, they pervert true
religion. And if this principle was adopted by the Papists, all those fictitious
modes of worship in which they absurdly exercise themselves would fall to the
ground.

It is indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears. Were they to admit this
principle, that we cannot rightly worship God except by obeying His word, they
would be delivered from their deep abyss of error.

The Prophet's words then are very important when he says that God had commanded
no such thing and that it never came to his mind, as though he had said that men
assume too much wisdom when they devise what he never required, nay what he
never knew.


========================================================================
  CHAPTER 11: PART 19
========================================================================

For you must know that Christ's death was on his part an act of obedience, he
all along eyeing his father's command and counsel in what he suffered. Psalm 40
verses 6-8, John 18 verse 11, Philippians 2 verses 7 and 8. Now just as
considering the hand of God in an affliction calms and quiets the gracious soul,
as David, 2 Samuel 16.11, 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 the great design of his father. Such was his patience and such the
grounds of it.

In making a practical improvement of this subject, I might use it in various
ways, but the direct and main use 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 defects of Christians herein are so prejudicial to religion and
uncomfortable to themselves, I resolve to waive all other uses and confine
myself to 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, because Christ also suffered for us, leaving us an example
that we should follow his footsteps.

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.

1 Peter 2 verses 21 and 22. Here is your pattern, a perfect pattern, a lovely
and excellent pattern. Will you be persuaded to the imitation of Christ herein?
Methinks I should persuade you to it.

Yea, everything about you persuades to patience in suffering. 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 you upon
true Christian patience.

1 Look upward when tribulations come upon you. Look to that sovereign Lord that
commissions and sends them upon you. You know troubles do not arise out of the
dust.

Behold, I frame evil and devise a device against you. Jeremiah 18 verse 11.
Troubles and afflictions are of the Lord's framing and devising to reduce his
wandering people to himself.

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 pleases, and in making them obedient to his call, both
in coming and going. Now could you in times of trouble look up to this sovereign
hand which holds your souls, bodies, and all your comforts? How quiet would your
hearts be? I was dumb.

I opened not my mouth, because thou didst it. Psalm 39 verse 9. It is the Lord.
Let him do what seemeth him good.

1 Samuel 3 verse 18. O 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 is a rod in your father's hand, you will be quiet. Psalm 46 verse
10.

It is for want of looking up to God in our troubles that we fret, murmur, and
despond as we do. Number two. 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. No trouble like your trouble. Never
man in such a case as you are.

Well, cast your eye downward and see those who lie much lower than you. Can you
see none on earth in a more miserable state? Are you at the very bottom and not
a man below you? Surely there are thousands in a sadder case than you. What is
your affliction? Have you lost a relative? Others have lost all.

Have you lost an estate and are become poor? Well, there are some who cut up
mallows by the bushes and juniper roots for their meat. They are driven forth
from men, they cried after them as a thief, to dwell in the clefts of the
valleys, in caves of the earth and in the rocks. Among the bushes they brayed,
under the nettles they were gathered together.

Job 30 verses 4 through 7. Are you persecuted and afflicted for Christ's sake?
What think you of their sufferings, who had trial of cruel mockings? Yea,
moreover of bonds and imprisonment. They were stoned, they were sawn asunder,
were tempted, were slain with the sword. They wandered about in sheepskins and
goatskins, being destitute, afflicted and tormented.

Hebrews 11 verses 36 and 37. And are you better than they? I know not what you
are, but I am sure these were men of whom the world was not worthy. Verse 38.

Or are your afflictions more spiritual and inward? Say not the Lord never dealt
more bitterly with the soul of any than you. What think you of the case of
David, Haman, Job, Asaph, whose doleful cries, by reason of the terrors of the
Almighty, may melt the hardest heart that reads of their complaints? The
Almighty was a terror to them. The arrows of 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?
Well, so it was with Paul, Job, and many other of those worthy gone before you.
Surely you may see many on earth who have been and are in far lower and sadder
states than you.

Or if not on earth, doubtless you will admit 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 molded out of the same lump with you? Surely if you can see any
below you, you have no reason to return so ungracefully upon your God and accuse
your Maker of severity or charge God foolishly. Number three.

Look inward and see if you can find nothing there to quiet you. Cast your eye
into your own heart. Consider either its corruptions or its graces.

Cannot you find weeds enough there that need such winter weather as this to rot
them? Hath 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.

Verse Peter 1 verse 6. O Christian, didst thou not see need of this before thou
camest into trouble? Or hath not God shown thee the need of it since thou wast
under the rod? Be assured, if thou does not see it, thy God doth. He knows thou
wouldst be ruined forever if he should not take this course with thee. Thy
corruptions require all this to kill them.

And as your corruptions call for it, so do your graces too. Wherefore think ye
the Lord planted the principles of faith, humility, patience in your soul? Were
they put there for nothing? Did the Lord intend they should lie sleeping? Or
were they planted there to be exercised? And how shall they be exercised without
tribulation? Can you tell? Doth not tribulation work patience and patience
experience and experience hope? Romans 5 verses 3 and 4. Is not the trial of
your faith much more precious than of gold which perishes? Verse Peter 1 verse
7. O look inward and you will be quiet. Number 4. Look outward and see who
stands by and observes you under your trouble.

Are there not many eyes upon you? Yea, many envious observers round about you.
It was David's request, Lead me, O Lord, in thy righteousness, because of my
enemies. Psalm 5 verse 8. 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 a
higher gratification than to see your conduct 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, say they, but when they are tried, it
appears plainly enough that their religion enables them to do no more than we
do. They talk of heaven's glory and their future expectations, but it is only
talk, for it is apparent enough their hopes cannot balance a small affliction
with all the happiness they talk of. O how do you dishonor Christ before his
enemies when you make them think all your religion lies in talking of it? Number
5. Look backward and see if there be nothing behind you that may hush and quiet
your impatient spirit.

Consult the multitude of experiences, both your own and others. Is this the
first strife 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
with sorrow. But if you have been in troubles formerly, and the Lord hath helped
you, if you pass through the fire and not been burnt, through the waters and not
drowned, if God hath 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 can he not do so now? Did he give you water, and can he not give bread
also? Is he the God of the hills only and not the God of the valleys? 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. Lamentations 3 21. Have you
kept no records of past experience? How ungrateful then you have been to your
God, and how injurious to yourself, if you have not read them over in such a day
as this.

For to that end were they given you. Number six. Look forward to the end of your
troubles.

Look to the end of their duration, and that is very near. They shall not be
everlasting troubles, if you fear the Lord, the God of all grace, who hath
called us into his eternal glory by Jesus Christ, after that ye have suffered a
while, make you perfect. 1 Peter 5 10.

These light afflictions are but for a moment, compared with the vast eternity
before you. What are the few days and nights of sorrow when they are past? Are
they not swallowed up as a drop in the vast ocean? But more especially, look to
their result. What do all these afflictions tend to and affect? Do they not work
out an exceeding weight of glory? Are you not by them made partakers of his
holiness? Hebrews 12.

Is not the fruit of all this to take away your sins? What, and be impatient at
this, fret and repine, because God is in this way perfecting your happiness, O
ungrateful soul. 7. 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 the profession you have done, and yet cannot only patiently bear the
afflicting hand of God, but are blessing, praising, and admiring God under their
troubles, while you are sinning against and dishonoring him under smaller ones.
It may be you will find some poor Christians that know not where to get their
next meal, and yet are speaking of the bounty of their God, while you are
repining in the midst of plenty.

Ah, if there be any straightforwardness in you, let this shame you. If this will
not, then number eight, 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, unconverted sinners, acting under their troubles, but too much like
yourself.

What do they more than fret and murmur, despond and sink, mix in with their
afflictions, when the rod of God is upon them? It is time for thee to improve
when thou seest how near thou art come to them, whom thou hopest thou shalt
never be ranked and numbered with. Reader, such considerations as these 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 carriage, under a trial
with which thine is not to be named, is here recommended to thee. Oh, how should
this transform thee into a lamb for meekness! Chapter 30, page 361.

The instructiveness of Christ's death in his seven last words. The first,
Father, forgive them. Then said Jesus, Father, forgive them, for they know not
what they do.

Luke 23, 34. We have considered the solitude and patience of Christ's death. We
come now to its instructiveness in the excellent and weighty sayings which
dropped from his blessed lips upon the cross, while his sacred blood dropped on
the earth from his wounded hands and feet.

These sayings are seven in number, three directed to his Father and four to
those about him. Of the former, this is one, Father, forgive them, etc. In which
notice the mercy prayed for? 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. The persons for whom he requests forgiveness who were the
same that with wicked hands crucified him. Their crime was the most horrid crime
ever committed by man.

The best of mercies is by him desired for the worst of sinners. The motive or
argument urged to procure this mercy for them, they know not what they do. As if
he had said, Lord, what these poor creatures do is not so much out of malice to
me as the son of God, it is from their ignorance.

To the same purpose the apostle saith, whom none of the princes of this world
knew, for had they known, they would not have crucified the Lord of glory. 1
Corinthians 2 verse 8. Yet this is not to be extended to all that had a hand in
the death of Christ, but to the ignorant multitude, among whom were some who
afterwards believed in him. And now, brethren, I want not through ignorance ye
did it.

Acts 3 verse 17. For them this prayer of Christ was heard. Hence we derive three
propositions which claim each to be distinctly considered.

Namely, number one, that ignorance is the usual case of enmity to Christ. Number
two, that there is forgiveness with God for such as oppose Christ through
ignorance. Number three, that to forgive enemies and beg forgiveness for them is
the true Christian spirit.

Proposition one, ignorance is the usual cause of enmity to Christ. And here let
us inquire what their ignorance of Christ was, whence it was, and how it
disposed them to such enmity against him. Roman numeral one.

What was their ignorance who crucified Christ? They knew many other truths, but
did not know Jesus Christ, in that their eyes were held. Natural light they had,
yea, in scripture light they had, but in this particular, that this was the Son
of God, the Savior of the world, 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 agreed with the prophecies, both in time, place,
and manner? Whence should their ignorance arise, when they saw, or at least
might have seen, the scriptures fulfilled in him, and that he came among them at
a time when they were full of expectations of the Messiah.

Roman numeral two. 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, number
one, though they had the scriptures among them, they misunderstood them.

You find, John 7, 52, how they reasoned with Nicodemus against Christ. Art thou
also of Galilee? Search and see, for out of Galilee arises no prophet. Here is a
double mistake.

They supposed Christ to arise out of Galilee, whereas he was of Bethlehem,
though much conversant in the parts of Galilee. And they thought because they
could find no prophet had arisen out of Galilee, therefore none should come.
Another mistake that blinded them about Christ was from their belief that Christ
should not die, but live forever.

We have heard out of the law that Christ abideth forever. And how sayest thou
the Son of Man must be lifted up? Who is this Son of Man? John 12, 34. This they
probably gathered from such passages as Isaiah 9, verse 7. Of the increase of
his government and peace there shall be no end upon the throne of David.

In like manner we find them in another mistake. We know this man whence he is,
but when Christ cometh no man knoweth whence he is. John 7, 27.

This likely proceeded from their misunderstanding of Micah 5, 2. His goings
forth have been from of old, from everlasting. Thus were they blinded about the
person of Christ by the misinterpretation of Scripture prophecies. Number two.

Another thing occasioning their mistake of Christ was the outward meanness of
his condition. They expected a pompous Messiah, one that should come with state
and glory as the King of Israel. For 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.
Isaiah 53, verse 3. Nor is it any great wonder these should be scandalized at
his poverty when the disciples themselves had such carnal apprehensions of his
kingdom.

Mark 10, verses 37 and 38. Number three. 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, he speaketh boldly and they say nothing to him. Do the rulers know indeed
that this is the very Christ? They drew their faith from their rulers and
followed wherever they led. Roman numeral three.

Let us see how this ignorance disposed them to such enmity against Christ.
Ignorance disposes men to enmity and opposition to Christ by removing those
checks and rebukes of conscience by which they are restrained from evil. As
conscience binds and reproves by 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. Ignorance
enslaves and subjects the soul to the lusts of Satan. He is the ruler of the
darkness of this world.

Ephesians six, verse 12. There is no work so base and vile, but an ignorant man
will undertake it. Nay, if a man be ignorant of Christ, his truth, or people, he
will not only oppose and persecute, but think it his duty so to do.

John 16, verse three. Before the Lord opened Paul's eyes, he verily thought that
he ought to do many things contrary to the name of Christ. Inference number one.

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 doth peace. 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 or destroy in all my holy mountain, for the earth shall be
full of the knowledge of the Lord, as the waters cover the sea. Isaiah 11,
verses six and nine. What a sad condition would the world be in without gospel
light! All places would be dens over pine and mountains of prey.

Certainly we owe much of our civil liberty and outward tranquility to gospel
light. If a sword or variants at any time follow the gospel, it is but an
accidental, not a direct and proper effect of it. Number two.

How dreadful is it to oppose Christ and his truth knowingly? Christ pleads their
ignorance as an argument to procure their pardon. Paul himself was once filled
with rage and madness against Christ and his truth. 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.
I was a blasphemer, a persecutor, and injurious, but I obtained mercy because I
did it ignorantly in unbelief. First Timothy 1, verse 13.

I do not say it is utterly impossible for one that knowingly and maliciously
opposes and persecutes Christ and his people to be forgiven, but it is not
usual. Hebrews 6, verses four and five. There are few instances of it.

Number three. What an awful majesty sits upon the brow of holiness that so few
who see it dare to oppose it. Few are so daringly wicked as to fight against it
with open eyes.

Who will harm you while you are followers of that which is good? First Peter 3,
13. Who dare be so hardy as to attack known godliness or afflict and wrong the
known friends of it? The true reason why many Christians suffer is not because
they are godly, but because 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.

For holiness manifested in its power is so awfully glorious that the consciences
of the vilest cannot but honor it. Herod feared John, for he was a just man.
Mark 6, verse 20.

Number four. The enemies of Christ are objects of pity. Alas, they are blind and
know not what they do, nor should any other affection than pity stirred 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 diseased 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.

As soon as they cease to be ignorant, they cease to hate, says Tertullian.
Number five. How needful is it before we engage against any person or way to be
well satisfied that it is wickedness we oppose.

You see the world generally mistakes in this matter. O beware of doing you know
not what, for Satan will know what he is doing by you. He blinds your eyes and
then sets you to work.

You may eternally reflect on and lament what you have done. O beware what you do
now. Proposition number two.

There is forgiveness with God for such as oppose Christ through ignorance. If
all manner of sin and blasphemy shall be forgiven unto men, Matthew 12 verse 31,
even those whose wicked hands crucified Christ may receive remission by that
blood they shed. Compare Acts 2, 23 and 38.

And here I must show what forgiveness is and the possibility of it. For such as
ignorantly oppose Christ. Roman numeral one.

Forgiveness is God's gracious discharge of a believing penitent sinner from the
guilt of all his sin for Christ's sake. It is God's discharge. None can forgive
sin but God only.

Mark 2 verse 7. The primary and principal wrong is done to him. Against thee,
thee only, that is, thee mainly or especially have I sinned. Psalm 51 verse 4.
Sins are called debts.

Debts to God. Matthew 6 verse 12. And as pecuniary debts oblige him that owes
them to the penalty, if not discharged, so do our sins.

And who can discharge the debtor but the creditor? It is a gracious act of
discharge. I, even I, am he that blotteth out thy transgressions for mine own
sake. Isaiah 43 verse 25.

And yet sin is not so forgiven that God expects no satisfaction at all, but none
from us because God hath provided a surety for us by whom he is satisfied. In
whom we have redemption through his blood, the forgiveness of sins according to
the riches of his grace. Ephesians 1 verse 7. It is a gracious discharge from
the guilt of sin.

Guilt is that which pardon properly deals with, involving obligation to
punishment. Pardon is the dissolving of that obligation. The pardoned soul is a
discharged soul.

Who shall lay anything to the charge of God's elect? It is God that justifieth.
Who is he that condemneth? It is Christ that died. Romans 8 verse 33.

It is God's discharge of a believing penitent sinner. Infidelity and impenitence
are not only sins in themselves, but such as bind all other sins upon the soul.
By him all that believe are justified from all things.

Acts 10 verse 43. So Acts 3 19. Repent therefore that your sins may be blotted
out.

This is the method in which God dispenses pardon to sinners. It is for Christ's
sake we are discharged. He is the meritorious cause of our remission.

As God for Christ's sake hath forgiven you. Ephesians 4 32. It is his blood
alone that meritoriously procures our discharge.

This is a brief and true account of the nature of forgiveness. Roman numeral 2.
Now to evince the possibility of forgiveness for such as ignorantly oppose
Christ, let these things be weighed. Number one.

Why should any poor soul, now humbled for its enmity to Christ in the days of
ignorance, question the possibility of forgiveness when there is more efficacy
in the blood of Christ, the meritorious cause, than is requisite to the
forgiveness of the most aggravated sins? 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 a redundancy of merit
in that precious blood. Number two.

And as the sin of ignorantly opposing Christ exceeds not the power of the
meritorious cause of forgiveness, so neither is it anywhere excluded from pardon
by the word of God. Nay, such is the extensiveness of the promise to believing
penitence, that this case is manifestly included, and forgiveness tendered to
thee in the promises. 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.

Isaiah 55 verse 7. There are many such extensive promises in the scriptures, and
not one, parenthesis, in all these blessed pages, in which this case is
accepted. Number three. And it is yet more satisfactory, that God hath already
forgiven such sinners, and those imminent 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.

One striking example is that of Paul, who was before a blasphemer, and 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 longsuffering, for a pattern to them which should hereafter
believe on him, to life everlasting.

First Timothy 1 verses 13 and 16. Number four. Moreover it is encouraging to
consider, that when God had cut off others in the way of their sin, he hath
hitherto spared thee.

What speaks this but a purpose of mercy to thy soul? Thou shouldst account the
longsuffering of God thy salvation. Second Peter 3 verse 15. Had he smitten thee
in the way of thy sin, and enmity to Christ, what hope had remained? But if he
hath not only spared thee, but also given thee a heart freely humbled for thy
sins, doth not this speak mercy for thee? Surely it looks like a gracious design
of love to thy soul.

Inference number one. Is there forgiveness with God for such as have been
enemies to Christ, his truth 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 penitent for it as children for offending a good father.
Can any doubt, if God hath pardon for such enemies, he hath it for children? If
he hath forgiveness for such as shed the blood of Christ with wicked hands, hath
he not much more mercy and forgiveness for such as love Christ, and are more
afflicted for their sin against him than by all other troubles? How sorrowful 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 the former times.

Mourning soul, if thou dost but know the largeness, tenderness, freeness of that
grace which yearns over enemies, and hath given forth thousands and ten
thousands of pardons to the worst of sinners, thou wouldst not think thus.
Number two. Is there pardon with God for enemies? How inexcusable then are all
they that persist and perish in their enmity to Christ.

Surely their destruction is of themselves. Mercy is offered to them, if they
will receive it. Isaiah 55 verse 7. Proclamation is made in the gospel that if
there be any among the enemies of Christ who repent of what they have been and
done against him, and are now unfaintedly willing to be reconciled, they shall
find mercy.

But God shall wound the head of his enemies, and the hairy scalp of such a one
as goeth on still in his trespasses. Psalm 68 verse 21. If he turn not, he will
wet his sword.

He hath bent his bow and made it ready. He hath also prepared for him the
instruments of death. He ordaineth his arrows against the persecutors.

Psalm 7 verses 12 and 13. 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.
Gracious terms were offered, but I rejected them.

Number three. 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.

First Samuel 24, 16. If a man find his enemy, will he let him go? This is hell
fire, a fire that never goeth 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. Proposition three.

To forgive enemies and beg forgiveness for them is the true Christian spirit.
Thus did Christ, Father, forgive them. And thus did Stephen, in imitation of
Christ.

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. Acts 7 verses 59 and 60.

This accords with the rule of Christ. 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
your Father which is in heaven. Matthew 5 verses 44 and 45.

And here I shall show what a forgiving spirit is and how well it becomes all
that call themselves Christians. Roman numeral one. Let us inquire what this
Christian forgiveness is.

Number one. It consists not in a stoical insensibility to wrongs and injuries.
God hath not made men blocks that have no sense of feeling, nor hath he made a
law inconsistent with their very natures, 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 sense of wrongs and injuries, 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. Number two.

Christian forgiveness is not a politic concealment of our wrath and revenge,
because it will be a reproach to manifest it, or because we want opportunity.
This is carnal policy, not Christian meekness. So far from being the mark of a
gracious spirit, it is apparently the sign of a vile nature.

Number three. Christian forgiveness is not an injurious giving up of our rights
to the pleasure of everyone that would invade them. Know these we may lawfully
defend and preserve, though if we cannot defend them lawfully, we must not
avenge our wrongs.

This is not Christian forgiveness. But positively, it is a Christian gentleness
of mind, freely passing by the injuries done to us in obedience to the command
of God. It is a gentleness of mind.

The grace of God calms the tumultuous passions, corrects our disturbed spirits,
and makes them benign, gentle, and easy to be entreated. The fruit of the spirit
is love, joy, peace, long-suffering, gentleness. Galatians 5.22 This gracious
attitude inclines the Christian to pass by injuries, so to pass them by as
neither to retain them revengefully in the mind, or requite them when we have
opportunity.

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.

Proverbs 19.11 And this it does in obedience to the command of God. Their own
nature inclines men 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 these motions.
Such considerations as these, God hath forbidden me, yea, and God hath forgiven
me, as well as forbidden me, prevail upon him when nature urges to revenge the
wrong. Be kind one to another, tenderhearted, forgiving one another, even as God
for Christ's sake hath forgiven you.

Ephesians 4.32 This is forgiveness in a Christian sense. And, Roman numeral 2.
This is excellent, and singularly becoming the profession of Christ. It speaks
your religion excellent, that it can mold 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 hide men's lusts and passions, the
glory of Christianity that it can destroy and really mortify the lusts of
nature. Would Christians but live up to the excellent principles of their
religion, Christianity would be no more rivaled by pagan morality. The Christian
challenged to imitate Socrates.

O Christians, yield not the 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 nature, 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 no more than
all other principles and rules in the world.

In nothing were the most accomplished heathens more defective than in the
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 Tully.

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 Christianity teaches, and some Christians have attained it, to receive
evil and return good.

Being reviled we bless, being persecuted we suffer it, being defamed we entreat.
1 Corinthians 4 verses 12 and 13. This is that meekness wrought in us by the
wisdom from above.

James 3 17. This commends a man to the consciences of others, who with Saul must
acknowledge when they see themselves so outdone. Thou art more righteous than I.
1 Samuel 24 verses 16 and 17.

Who must say, had we been so much injured, and had such opportunities to
revenge, we should never have passed them by, as these men did. This impresses
and stamps the very image of God upon the creatures, and makes us like our
heavenly Father, who doth good to his enemies, and sends showers of outward
blessings upon them, that pour out goods of wickedness daily to provoke him.
Matthew 5 verses 14 and 15.

In a word, this Christian temper gives the 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. 1. The Christian religion is the greatest friend to the peace and
tranquility of states and kingdoms. This Reformation audio track is a production
of Stillwater's Revival Books.

SWRB makes thousands of classic Reformation resources available, free and for
sale, in audio, video, and printed formats. Our many free resources, as well as
our complete mail-order catalog, containing thousands of classic and
contemporary Puritan and Reform books, tapes, and videos at great discounts, is
on the web at www.swrb.com. We can also be reached by email at swrb at swrb.com,
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Edmonton, Alberta, Abbreviated Capital A, Capital B, Canada, T6L 3T5. You may
also request a free printed catalog.

And remember that John Calvin, in defending the Reformation's regulative
principle of worship, or what is sometimes called the scriptural law of worship,
commenting on the words of God, which I commanded them not, neither came into my
heart, from his commentary on Jeremiah 7.31, writes, God here cuts off from men
every occasion for making evasions, since he condemns by this one phrase, I have
not commanded them, whatever the Jews devised. There is then no other argument
needed to condemn superstitions than that they are not commanded by God. For
when men allow themselves to worship God according to their own fancies, and
attend not to His commands, they pervert true religion.

And if this principle was adopted by the Papists, all those fictitious modes of
worship in which they absurdly exercise themselves would fall to the ground. It
is indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears.

Were they to admit this principle, that we cannot rightly worship God except by
obeying His word, they would be delivered from their deep abyss of error. The
prophet's words, then, are very important, when he says that God had commanded
no such thing, and that it never came to his mind, as though he had said that
men assume too much wisdom when they devise what he never required, nay, what he
never knew.


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  CHAPTER 12: PART 18
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If your name for his sake be cast out as evil, Christ will deliver it you again
in that day, whiter than snow. Number seven. Did Pilate give this title to cast
the reproach of his death upon the Jews and clear himself? 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 your children. I am clear, you have
extorted it from me.

O where shall we find the straightforward spirit to take home to itself the
shame of its own actions and charge itself freely with its own guilt? It is the
character of renewed, gracious hearts to remember, confess, and freely bewail
their own evils to the glory of God. Chapter 28, page 335. The Solitariness of
Christ's Death.

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.
Besides, the title God here gives him, the man that is my fellow, is too great
for any creature in heaven or earth besides Christ.

In these words we have, 1. 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 command all creatures exist, who with the word of his mouth can command
what weapons and instruments of death he pleased, calls here for the sword.

Not the rod, gently to chasten, but the sword to destroy. The strokes and
thrusts of the sword are mortal, and he bids it to awake and smite. It is as if
the Lord had said, Come forth out of thy scarab, O sword of justice.

Thou hast been hid there a long time, now awake in glitter. Thou shalt drink
royal blood, such as thou never didst shed. 2. The person against whom it is
commissioned, my shepherd, and the man that is my fellow.

This shepherd can be no other than Christ, who is often in Scripture styled, a
shepherd, yea, the chief shepherd, the prince of pastors, who redeems, feeds,
guides, and preserves the flock of God's elect. Peter 5.4, John 10.11 This is he
whom he also styles, the man his fellow, his other self. You have the sense of
it in Philippians 2.6 He was in the form of God, and thought it not robbery to
be equal with God.

Against Christ his fellow, the delight of his soul, the sword here receives its
commission. 3. You have here the consequence of this deadly stroke upon the
shepherd, the scattering of the sheep. By the sheep, understand that little
flock, the disciples, which followed this shepherd till he was smitten, that is
apprehended by his enemies, and they were scattered, they all forsook him and
fled.

Thus Christ was left alone amidst his enemies. Not one dare make a stand for
him, or own him in that hour of his danger. 4. 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 restoration 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,
and gathered them again by a gracious hand, so that not one of them was lost,
but the son of perdition. Hence I observe Christ's dearest friends forsook and
left him alone in the time of his greatest distress and danger. 5. And here let
us inquire, who were the sheep that were scattered from their shepherd and left
him alone? What was their sin in so doing, and what the causes and the issue of
it? 6. Who were the sheep thus dispersed and scattered from their shepherd when
he was smitten? It is evident they were those precious ones that he had gathered
to himself, who had long followed him and dearly loved him, and whom he loved.

7. They were persons that had left all and followed him, until that time
faithfully continued with him in his temptations, and were always all so to do,
though they should die with him. 8. But did they indeed adhere faithfully to
him? No, they all forsook him and fled. These sheep were scattered.

This was not indeed a total and final apostasy, yet it was a very sinful and sad
relapse. For number one, it 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.

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 doth not bear his cross and come after me cannot be my disciple.
9. Accordingly they submitted to these terms, and told him they had left all and
followed him.

After this engagement made to Christ, they now sin. 10. It was against the very
principles of grace implanted by Christ in their hearts.

They were 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 the honest resolve they had made. Grace strongly inclined them to
duty, their corruptions swayed them the contrary way.

Grace bade them stand, corruption bade them fly. Grace told them it was their
duty to share in the sufferings, as well as the glory of Christ. Corruption
represented these sufferings as intolerable, and bade them shift for themselves
while they might, so that they sinned against light and the loving constraints
thereof.

I grant it was sudden, surprising temptation, yet it cannot be imagined that for
so long a time they were without any debate or reasoning, respecting their duty.
11. It was much against the honor of their Lord and Master.

By their sinful flight they exposed the Lord Jesus to the contempt and scorn of
his enemies. This, some conceive, is implied in the question of the high priest.
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 these 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 dared own their relation to him in a time of danger. It was
against their own solemn promise made to him before his apprehension to live and
die with him. They had given their word that they would not desert him.

Peter said to him, Though I should die with thee, yet I will not deny thee.
Likewise also said all the disciples. Here they break their promise to Christ,
who never did so with them.

He might have told them when he met them afterwards in Galilee, as the Roman
soldier told his general, who refused his petition after the war was ended, I
did not serve you so at the battle of Actaeon. 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? Will you also forsake me? Whatever others do, I expect better
things of you.

6. It was against the warning of a late, direful example in the fall of Judas.
In him, as in a glass, they might have seen how fearful a thing it is to
apostatize from Christ. They had heard Christ's dreadful threats against him.

They were present when he called him the son of perdition. They had heard Christ
say of him, Good had it been for that man, if he had never been born. An
expression that might alarm 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. After all this, they forsake Christ.
7. 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 pled, yet surely they
should have kept together, praying, watching, encouraging, and strengthening one
another. But as they all forsook Christ, so they forsook one another. For it is
said they should go, every man to his own, and leave Christ alone.

That is, says Beza, every man to his own house and to his own business. 8. Their
departure was accompanied with some offense at Christ. For so he tells them, all
ye shall be offended because of me this night.

The Greek word means, ye shall be scandalized at me, or in me. Sometimes the
scandal they took at Christ was this, that when they saw he was fallen into his
enemy's 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.

As he gave himself up, 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. But what were, Roman numeral 3, the grounds or
reasons of their forsaking him? 1. God's suspending aids of his grace. They
would not want 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 have trod the
winepress alone? How should his sorrows have been extreme, unmixed, unmitigated,
if they had adhered faithfully to him? 2. 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.

3. Be strong in the Lord, and in the power of his might, saith the apostle.
Ephesians 6.10 If that be withheld, our resolutions and purposes melt away
before temptation, as snow before the sun. 2. The temptation was great.

As they were weaker than they were used to be, so the temptation was stronger
than any they had met. It is called their hour and the power of darkness. Luke
22.53 A sifting, winnowing hour.

Verse 46 Oh, it was a dark and cloudy day. Never had the disciples met 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.

3. Their remaining corruptions, yet unmortified, concurred. Their knowledge was
but little, and their faith feeble. On 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. 4. Do not censure them, reader, in
thy thoughts, nor despise them for this thy 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 temptations, and God withholds usual influences.

4. Let us view the issue of this sad apostasy, and you shall find it ended
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 overcast, but the evening was clear.

Peter repents of his perfidious denial of Christ, and never denies Him more. All
the rest likewise return to Christ, and never forsake 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 rulers, 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, afterwards became 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 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.

Though they forsook Christ, yet Christ never forsook them. He loved them still.
Go tell the disciples, and tell Peter, that I go before you into Galilee.

Mark 16.7 Let them not think that I so remember their unkindness, as to own them
no more. No, I love them still. Inference 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, incident to the best of men.

They little thought their hearts would have proved so base and deceitful, as
they found them when they were tried. Though all men forsake thee, saith Peter,
yet will not I. 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 hath the best of saints to depend upon their inherent grace.

Let their stock be as large as it may. 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 defective.

Every excellency, without the prop of divine preservation, is but a weight which
tends to a fall. The angels in their innocency were but frail without God's
support. Even grace itself is but a creature, and therefore purely dependent.

What be kinds of the streams, if the fountains supply it not? What continuance
hath 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 of men will show themselves but men, if God leave
them. He who hath renewed them must also keep them.

It is safer to be humble with one talent than proud with ten. Yea, better to be
a humble worm than a proud angel. Adam had more advantage to maintain his
station than any of us, but though he was created upright and had no inherent
corruption to endanger him, he fell.

And shall we be self-confident after such instances of human frailty? Alas,
Christian, how canst thou contend with principalities and powers and spiritual
wickedness? Be not high-minded, but fear. Consider well the instances of Noah,
Lot, David, and Hezekiah, who all fell by temptations. Yea, and that when one
would think they had never been better provided to resist them.

Lot fell 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 perish in
the floods for their sins.

David, after the Lord had settled a 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? Then let him that thinketh he standeth, take heed, lest he fall.

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 Christlike, and truly
excellent. You shall have better company than that which has forsaken you in the
way of God. Elijah complains, 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. 1 Kings
19.10 But all this did not discourage him in following the Lord, still he was
very jealous for the Lord God of hosts. Paul complains, At my first answer no
man stood by me, all men forsook me.

Nevertheless the Lord stood with me. 2 Timothy 4.16-17 And as the Lord stood by
him, so he stood by his God alone, without any aid or support for men. How great
a proof 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 Sodom, 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 to do with us if we
can. But if we can have no company, we must not be discouraged from going on. It
is not unlikely that, before you have gone many steps farther, you may have
cause to say, Never less alone than when alone.

3 Did the disciples thus forsake Christ, and yet were all recovered at last?
Then though believers are not privileged from backsliding, yet by the grace of
God they shall be recovered. Though they fall, they shall rise again. Micah 7.8
The highest flood of natural zeal and revolution may ebb and be wholly dried up,
but saving grace is a well of water springing up into everlasting life.

John 4.14 The purpose of God, the frame and constitution of the new covenant,
the meritorious and prevalent intercession of Jesus Christ, gives the believer
abundant security. 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 The
foundation of God's hand is sure, having this seal, the Lord knoweth them that
are his.

2 Timothy 2.19 Every person committed to Christ by the Father shall be brought
by him to the Father, and not one wanting. Among the glorious 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. As the fear of God in our
hearts pleads in us against sin, so our potent intercessor in heaven pleads for
us with the Father.

Upon these grounds we may, as the apostles, Romans 8.34-35, triumph in that full
security which God hath given us, and say, What shall separate us from the love
of God? Understandeth either of God's love to us, as Calvin, Biza, and Martyr
do, or of our love to God, as Ambrose and Augustine do. It is true in both
senses, and the most comfortable truth. 4. Did the sheep fly when the shepherds
were smitten? Did 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 the day of temptation.

This was it that made those good men shrink away so shamefully from Christ in
that trial. The fear of man bringeth a snare. Proverbs 29.25 O what work will
this unruly passion make, if the fear of God do not overrule it? Helvidius
Priscus, when, for doing what he thought his duty in the senate, he was
threatened by Vespasian that he should die, nobly replied, Did I ever tell you
that I was immortal? Do 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 like a Roman.
And shall a Christian see his steadfastness outdone by a heathen? O thank what
mischief your fears may do yourselves and others. Learn to trust God with your
life, liberty, and comfort in the way of your duties, and do not so magnify his
erring creatures as to be scared by their threats from your God in your duties.

The politic design of Satan herein is to affright you out of your culverts where
you are safe into the net. I will enlarge on this no further. I have elsewhere
laid down fourteen rules for its cure.

That is in his book, called Saint Indeed. 5. Learn hence how much a man may
differ from himself according as the Lord is with him or withdrawn from him.
Where is he that does not experience this? Sometimes bold and courageous,
despising dangers, bearing down all discouragements in the strength of veal and
love to God, at another time saint, feeble and discouraged at everything.

Whence is this but from the different administrations of the Spirit, who
sometimes imparts more and sometimes less of his gracious influence? These very
men that fled now, good when the Spirit was more abundantly shed forth upon
them, boldly own Christ before the council, and despise all dangers for his
sake. 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. 6. Was the sword drawn against the
shepherd, and he left alone to receive its soul-piercing strokes? How should all
adore both the justice and the mercy of God, so illustriously displayed herein?
Here is the triumph of divine justice, and the highest triumph it ever had, to
single forth the chief shepherd, the man that is God's fellow, and sheath its
sword in his breast for satisfaction. And no less is the mercy and goodness of
God signalized in giving the sword a commission against the man his fellow,
rather than against us.

Why have you not said, Awake, O sword, against the men that are mine enemies!
Shed the blood of them that have sinned against me, rather than smite the
shepherd, and only scatter the sheep. Blessed be God, that the dreadful sword
was not drawn and brandished against our souls, that God did not bathe it in our
blood, that his fellow was smitten, that his enemies might be spared. O what
manner of love was this! Blessed be God for Jesus Christ, who received the fatal
stroke himself, and hath now so sheathed that sword in its scabbard, that it
shall never be drawn any more against those that believe in him.

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 us therefore be a caution forever to the people of God.

You resolve never to forsake Christ. You do well. But so did these, and yet they
deserted him.

You can never know your own strength till temptation has tried it. It is said in
Deuteronomy 8 verse 2 that God led the people so many years in the wilderness to
prove them and to know them, that is, to make them know what was in their
hearts. Little did they think such unbelief, murmurings, discontent, and a
spirit bent to backsliding had been in them, until their straits in the
wilderness gave them the sad experience.

Did the dreadful sword of divine justice smite the shepherd, God's own fellow,
and at the time when the flock, from whom all its outward comforts arose, were
scattered from him? Then learn that the holiest of men have no reason to repine
or despond, though God should at once strip them of all their outward and inward
comforts together. God took all comfort from Christ, both outward and inward.
And are you 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 favorite of God, who was
blessed with outward and inward comforts.

Yet the time came when God stripped him of all and made him poor to a proverb,
as to all outward comforts. And the venom of his arrows drank up his spirits.
Should the Lord deal best with you, how seasonable and relieving will be the
following considerations.

Though the Lord deals best with you, yet this is no new thing. He hath so dealt
with others, yea, with Jesus Christ himself. If these things were done to him
that never deserved it for any sin of his own, how little reason have we to
complain.

Nay, for this grave reason did this befall Jesus Christ, that similar trials
might be sanctified to you. For Jesus Christ passed through such a variety of
conditions on purpose that he might take away the curse and leave a blessing
against the time that you should come into them. Moreover, 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. Behold, saith he, the hour cometh, 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.

John 16, 32 Thy God, Christian, can in like manner support thee when all
sensible comforts shrink away together from thy soul and body in one day. Number
nine It deserves a remark that this forsaken condition of Christ immediately
preceded the day of his greatest glory and comfort. The greatest darkness is
said to be 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 that which 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 will be hereafter. The
horror of your present will but add to the luster of your future state. Chapter
29, page 349 The Patience of Christ's Death 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. Isaiah 53, verse 7 The chapter containing
these words treats wholly of the sufferings of Christ. One death tells us of a
learned Jew who frankly confessed that this chapter converted him to the
Christian faith and such delight he had in it that he read it more than a
thousand times.

Such is the clearness of this prophecy that he who penned it is deservedly
styled the evangelical prophet. From this verse I shall speak of the grievous
sufferings of Christ and the glorious ornament he put upon them, 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 slaughterhouse as to the foals. By this lively and
lovely similitude the Patience of Christ is here expressed to us once we learn
that Jesus Christ supported the burden of his sufferings with admirable patience
and meekness of spirit. Patience never had a more glorious triumph than it had
upon the cross.

The meekness and patience of Christ's spirit amidst injuries and provocations is
excellently set forth in 1 Peter 2 verses 22 and 23. 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 the burden of sufferings and provocations
with which Jesus Christ was oppressed, his admirable meekness and patience, and
the causes and grounds of the perfect patience he exercised. Roman numeral 1 The
burden of sufferings and provocations which Christ supported was very great, for
on him met all kinds of trouble at once and those in their highest degrees and
fullest strength.

Trouble in his soul which was the soul of his trouble. He began to be sore
amazed and very heavy. Mark 14, 33 The wrath of an infinite God beat him down to
the dust.

His body was full of pain and exquisite tortures in every part, not a member or
sense but was the seat and subject of torment. His name suffered the vilest
indignities, blasphemies, and reproaches that the malignity of Satan and wicked
men could utter against it. Contempt was poured upon all his offices.

Upon his kingly office when they crowned him with thorns, arrayed him with
purple, bowed the knee with mockery to him and cried, Hail King of the Jews! His
prophetical office when they blinded him and then did him prophecy 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.

All this and much more than this meeting at once upon an innocent and dignified
person, one that was greater than all, one that could have crushed all his
enemies as a moth. All this born without the least discomposure of spirit is the
highest triumph of patience ever exhibited to man. It was one of the greatest
wonders of that wonderful day.

Roman numeral 2 Consider this almighty patience and unparalleled meekness of
Christ supporting such a burden. Christian patience for the grace of patience is
an ability to suffer hard in heavy afflictions according to the will of God. It
is a glorious power that strengthens the suffering soul to bear.

It is our passive fortitude strengthened with all might according to his
glorious power unto all patients in long suffering with joyfulness. Colossians 1
verse 11 That he is strengthened with the might or power of God himself. God has
several kinds 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 the flesh immediately and the spirit by way of
sympathy. And sometimes both kinds are laid on together. Though they were at
this time His soul full of 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.

Roman numeral 3 Let us inquire into the grounds and reasons of this perfect
patience and you shall find perfect holiness, wisdom, foreknowledge, faith,
heavenly mindedness and obedience at the root of it. Number 1 This admirable
patience and meekness of Christ was the fruit of His perfect holiness. His
nature was free from those corruptions that ours groans and labors under.

Take to Miss Moses who excelled all others in His grace. Let him be tried and
see how unadvisedly he may speak with his lips. Psalm 106 verse 33 Take a Job
whose patience is 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, despondence are weeds naturally springing
up in the corrupt soil of our sinful natures. I saw a little child grow pale
with envy said Augustine.

The spirit that dwelleth in us left us to envy. James 4 verse 5 The principle of
all these evils being in our nature they will show themselves in time of trial.
Our nature is threatful and passionate.

But it was otherwise with Christ. The prince of this world cometh and hath
nothing in me. John 14 verse 30 No principle of corruption as an inlet to
temptation.

Our high priest was holy, harmless, undefiled, separate from sinners. Hebrews 7
verse 26 No. 2 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 the meekness of wisdom. James 3
verse 13 And anger is lodged in folly its proper cause.

Anger rests in the bosom of fools. Ecclesiastes 7 verse 9 Seneca would allow no
place for patience in a wise man's breast. Wise men ponder, consider, and weigh
things deliberately before they suffer their affections and passions to be
stirred and enraged.

Hence come the constancy and serenity of their spirits. A man of understanding
is of an excellent or as the Hebrew is a cool spirit. Proverbs 17 verse 27
Wisdom filled the soul of Christ.

He is wisdom in the abstract. Proverbs 8 In him are hid all the treasures of
wisdom. Colossians 2 verse 3 Hence he was no otherwise moved with the revilings
and abuses of his enemies than a wise physician is with the impertinence of his
distempered and crazy patient.

3 His patience flowed also from his foreknowledge. He had a perfect prospect
from eternity of all which befell him. It came not upon him by surprisal.

He wondered not as if some strange thing had happened. He foresaw all these
things. 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.

Mark 8 verse 31 Yea he had agreed with his Father to endure all this for our
sakes before he assumed our flesh. Hence I gave my head back to the Snipers and
my cheeks to them that plucked off the hair. I hid not my face from shame and
spitting.

Isaiah 50 verse 6 As he guards his disciples against being offended in him, by
forewarning them what they must expect, these things I told you that when the
time shall come ye may remember that I told you of them. John 15 verse 4 So he,
foreknowing what himself must suffer and having agreed so to do, bore 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 verse
4 4 His patience sprung from the faith he exercised under all he suffered.

His faith looked through all those dark and dismal clouds to the joy set before
him. Hebrews 12 verse 2 He knew that though Pilate condemned, God would justify
him. Isaiah 50 verses 4 through 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 it. He exercised faith in God for divine support under
sufferings, as well as for glory, the fruit and reward of them. 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 rejoices. Psalm 16 verses 8 through 11 Here is faith
exercised 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 thy holy one to see corruption. Thou
wilt show me the path of life. In thy presence is fullness of joy.

At thy right hand there are pleasures forevermore. Here is his faith acting upon
the glory into which he was to enter, after he had suffered these things. This
filled him with peace.

5 As his faith, eyeing the glory into which he was passing, made him endure all
things, so the heavenliness of his spirit filled him with tranquility and
calmness under all abuses and injuries. 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, where there are neither clouds nor winds, storms
nor tempests, and it is the inferior heavens that lighten and thunder, and the
nearer the earth the more tempestuous and unquiet, even so the sublime and holy
spirit 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 appeases and ends all strife and differences. The heavenly
spirit marvelously causes a sedate and quiet breath. Neither was there such a
heavenly soul on earth as Christ.

He had most sweet and wonderful communion with God. He had meat to eat, which
others, yea his most intimate friends, knew not of. The Son of Man was in heaven
upon earth, John 3.13, even in respect to the blessed heavenly communion he had
with God, as well as in respect to his deities.

6. As his meekness and patience sprung from the heaviness of his spirit, so
likewise from his complete and absolute obedience to his Father's will, he could
most quietly submit to all the will of God and never regret any part of the work
assigned him. This Reformation audio track is a production of Stillwater's
Revival Books. SWRB makes thousands of classic Reformation resources available,
free and for sale, in audio, video, and printed formats.

Our many free resources, as well as our complete mail-order catalog, containing
thousands of classic and contemporary Puritan and Reformed books, tapes, and
videos at great discounts, is on the Web at www.swrb.com. We can also be reached
by e-mail at swrb at swrb.com, by phone at 780-450-3730, by fax at 780-468-1096,
or by mail at 4710-37A Avenue, Edmonton, Alberta, Canada, T6L 3T5. You may also
request a free printed catalog. And remember that John Kelvin, in defending the
Reformation's regulative principle of worship, or what is sometimes called the
scriptural law of worship, commenting on the words of God, which I commanded
them not, neither came into my heart.

From his commentary on Jeremiah 7.31 writes, God here cuts off from men every
occasion for making evasions, since he condemns by this one phrase, I have not
commanded them whatever the Jews devised. There is then no other argument needed
to condemn superstitions than that they are not commanded by God. For when men
allow themselves to worship God according to their own fancies, and attend not
to his commands, they pervert true religion.

And if this principle was adopted by the papists, all those fictitious modes of
worship, in which they absurdly exercise themselves, would fall to the ground.
It is indeed a horrible thing for the papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears.

Were they to admit this principle, that we cannot rightly worship God except by
obeying his word, they would be delivered from their deep abyss of air. The
prophet's words, then, are very important, when he says that God had commanded
no such thing, and that it never came to his mind, as though he had said that
men assume too much wisdom when they devise what he never required, nay, what he
never knew.


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  CHAPTER 13: PART 17
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Free men, when they committed capital crimes, were not condemned to the cross.
No, that was the death appointed for slaves. Placitus calls it the punishment of
a slave, and Juvenal says, put the cross upon the back of a slave.

And yet it is said of our Lord Jesus, that He not only endured the cross, but
despised the shame. Hebrews 12, 2. Obedience to His Father's will and zeal for
our salvation made Him disregard its reproach. Number 4. The death of the cross
was a cursed death.

Upon that account He is said to be made a curse for us, for it is written,
Cursed is everyone that hangeth on a tree. Galatians 3.13 However, as the
learned Junius has well observed, this curse is only a ceremonial curse, for
otherwise it is neither in itself, nor by the law of nature, or by the civil
law, more excrucible than any other death. And the main reason why the
ceremonial law affixed the curse to this, rather than to any other death, was
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 a Jewish 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.

Number 5. The death of the cross was a very slow and lingering death. They died
leisurely, which still increases and aggravates the misery of it. If a man must
die a violent death, it is a favor to be dispatched, as they that are pressed to
death beg for more weight.

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 approaches,
is a misery. And surely in this respect it was worse for Christ than for any
other that was ever nailed to the tree. For all the while he hung 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 outcry he made when he gave up the
ghost, which showed him to be full of strength, contrary to the experience of
man, and made the centurion when he heard it conclude, surely this was the Son
of God.

Mark 15 verses 37 and 39. Number 6. It was an unalleviated death. Sometimes they
gave to malefactors amidst their torments vinegar and myrrh to blunt, dull, and
stupefy their senses.

And if they hung long, would break their bones to dispatch them out of their
pains. Christ had none of this favor. Instead of vinegar and myrrh, they gave
him vinegar and gall to drink to aggravate his torments.

And he died before they seemed to break his legs. For the scriptures must be
fulfilled, not a bone of him shall be broken. This was the kind of death he
died, even the violent, painful, shameful death of the cross, an ancient
punishment both among the Romans and Carthaginians.

But in honor of Christ, who died this death, Constantine the Great abrogated it
by law, ordaining that none should ever be crucified anymore, because Christ
died that death. Roman numeral 2. As to the manner of the execution, they that
were condemned to the death of the cross bore their cross upon their own
shoulders to the place of execution. They were stripped of all their clothes,
and then were fastened to the cross with nails.

And that the equity of the 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 I shall speak distinctly in the next
discourse, there being so much of providence in this circumstance as invites us
to spend more than a few transient thoughts upon it. Number 3. Among the reasons
why Christ died thus, rather than any other kind of death, three are obvious.

Number 1. Because Christ must bear the curse in his death, and the curse was by
law affixed to no other kind of death as it was to this. Christ came to take
away the curse from us by his death, and so must be made a curse. On him must
lie all the curses of the moral law 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.

Number 2. Christ died this death to fulfill the types and prefigurations 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.
Moses made a serpent of brass and put it upon a pole.

Numbers 21 verse 9. And, saith Christ, as Moses lifted up the serpent in the
wilderness, so must the Son of Man be lifted up. John 3.14. That so he might
correspond with that type of him in the wilderness. Number 3. He died this death
because it was predicted of him, and in him must all the predictions as well as
types be fully accomplished.

The psalmist spoke in the person of Christ of this death plainly, as if he had
been writing the history rather than a prophecy of what was done. For dogs have
compassed me, the assembly of the wicked have enclosed me, they pierced my hands
and my feet. I may tell all my bones, they look and stare upon me.

Psalm 22 verses 16 and 17. Which has a manifest reference to the distinction of
all his members upon the tree, as on a rack. So, they look upon me, whom they
have pierced.

Zechariah 12 verse 10. Yea, our Lord himself foretold the death he should die.
John 3.14. Saying, he must be lifted up, that is hanged between heaven and
earth, and the scriptures must be fulfilled.

Inference number one. Is Christ dead, and did he die the violent, painful,
shameful, cursed death of the cross? Then surely there is forgiveness with God,
and 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, in whom we
have redemption through his blood, even the forgiveness of sins.

Colossians 1.14. The blood of Christ cleanses us from all sin. 1 John 1.7. Two
things will make this demonstrable. That there is a sufficient efficacy in the
blood of the cross to expiate and wash away the greatest sins, is manifest, for
it is precious blood.

You were not redeemed with corruptible things as silver and gold, but with the
precious blood of the Son of God. 1 Peter 1.18. This preciousness of the blood
of Christ rises from the union it hath with that person who is overall
God-blessed forever, and on that account it is styled the blood of God. Acts
20.28. On account of its invaluable preciousness, it becomes satisfying and
reconciling blood to God.

So the apostle speaks. 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. Colossians 1.20. 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 hath a voice and speaks to the soul
trembling under its guilt better things than the blood of Abel. Hebrews 10.24.
It sprinkles us from all evil, that is, from an unquiet and accusing conscience.

Hebrews 10.22. For having enough in it to satisfy God, it must have enough in it
to satisfy conscience. And as there is sufficient efficacy in this blood to
expiate the greatest guilt, so it is manifest that the virtue and efficacy of it
is intended and designed by God for the use of believing sinners. Such blood as
this was shed, without doubt, for some weighty end, and 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 prefigured it to the ancient church. The shedding of that typical blood
spoke a design of pardon, and the putting of their hands upon the head of the
sacrifice spoke the way and method of believing by which that blood was then
applied to them 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 said, shed it.
And so, of course, frees and discharges the principal offender or debtor.
Hebrews 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 anything to the charge of God select? It is
God that justifieth. Who is he that condemneth? It is Christ that died. Romans
8.34-33 And why are faith and repentance prescribed as the means of pardon? Why
does God everywhere 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, doth 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 believers? O what a joyful sound is this! What
transporting words of peace, pardon, grace, and acceptance come to our ears from
the blood of the cross! The greatest guilt ever contracted upon a trembling
conscience can no more stand before the efficacy of the blood of Christ 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. But it may be thou wilt
object, this was a rare and singular instance, and it is a great question
whether any other sinner shall find such grace as he did.

No question of it at all, if you believe in Christ as he did, for he tells us,
verse 16, For this cause I obtained mercy, that in me first Jesus Christ might
show forth all longsuffering for a pattern to them which should hereafter
believe on him to life everlasting. So that upon the same grounds on which he
obtained mercy, you may obtain it also. Nothing but unbelief and impenitency of
heart can bar thy soul from the blessings of this blood.

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 hath lost its sting, by which it hurts
and destroys. Death poured out all its poison, and lost its sting in Christ,
when he became a curse for us.

But what speak I of the harmlessness of death to believers? It is their friend
and benefactor. As there is no curse, so there are many blessings in it. Death
is yours, 1 Corinthians 3.22, yours as a special privilege and favor.

Christ hath not only conquered it, but is more than a conqueror, for he hath
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, O 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 it cannot hurt them
at all. 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 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 should marvelously strengthen us to bear the cross of Christ. We
shall bear it, but a little way. It should be enough to me, says one, that
Christ will have joy and sorrow sharers in 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 between them.

But if sorrow be the largest sharer of our days here, I know joy's day shall
dawn, and will more than recompense all our sad hours. Let my Lord Jesus, since
he will do so, weave my bit and span lengths of time with white and black, wheel
and woe. Let the rose be neighbor with the thorn.

Sorrow and the saints are not married together, or suppose it were so, heaven
shall make a divorce. Life is but short, and therefore crosses cannot be long.
Our sufferings are but for a while, 1 Peter 5.10. They are but the sufferings of
the present time, Romans 8.18. As we shall carry the cross of Christ but a
little way, so also Christ himself bears the most of it.

He takes the largest share himself. The reproaches of them that reproach thee
are fallen upon me. Psalm 69 verse 9. Nay, to speak as the thing is, Christ doth
not only bear half, or the greater 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 should quickly sink and faint unto it. 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 doth it bear to the believers? I
know, says one, no man hath a velvet cross, but the cross is made of what God
will have it.

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 I find a
young haven and a little paradise of glorious comfort and soul-delighting visits
of Christ in suffering for him and his truth. My prison is my palace, my sorrow
is full 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 hath 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? And
how soon would faith freeze without a cross? Bear your cross, therefore, with
joy. 4. Did Christ die the death, yea, the worst of death for us? Then it
follows that our mercies are procured with great difficulty, and that which is
sweet to us in the fruition was costly and hard to Christ in the acquisition, in
whom we have redemption through his blood, Colossians 1.14, upon which a late
writer says, The way of grace is here to be considered.

Life comes through death, God comes in Christ, and Christ comes in blood. The
choice of mercies comes through the greatest miseries. 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! Oh, 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 make the price and give the worth with us, weak
creatures. Upon this ground the Scripture, when it speaks of our spiritual
riches, tell us the great price it cost, as knowing if anything will take with
us this will, to him that loved us and washed us from our sins in his own blood,
Revelation 1.5. Beware, then, that you abuse not any of the mercies that Christ
procured with so many bitter pangs and throes, and let all this endear him more
than ever to you, and make you say in a deep sense of his grace and love, Thanks
be to God for Jesus Christ. Chapter 27, page 324.

The title affixed to the cross of Christ. And a superscription also was written
over him in letters of Greek and Latin and Hebrew. This is the King of the Jews.

Luke 23, 38. Before I pass on to the manner of Christ's death, I shall consider
the title affixed to the cross, in which the wisdom of providence was strikingly
displayed. 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 on a tablet written in capital letters and placed
over the head of the victim, and that there might be at least a show of justice
in Christ's death, he also has his title or superscription.

This writing one evangelist calls the accusation. Matthew 27, 37. Another calls
it the title, John 19, 19.

Another the inscription or superscription, so the text. And another the
superscription of his accusation. 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 a common crier, as in the case of Attalus the
martyr, who was led about the amphitheater, one proclaiming before him, this is
Attalus the Christian. But it was customary to express the crime on a written
tablet as the text expresses it.

Wherein consider, number one, the character or description of Christ contained
in the writing. 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 by the same he shall on the cross be
vindicated and honored. This is the King of the Jews.

Or as the other evangelists give it more fully, this is Jesus of Nazareth, the
King of the Jews. Number two. The person that drew his character or title was
Pilate.

He that but now condemned him, becomes his herald, to proclaim his glory. For
the title is honorable. Surely this was not from himself, for he was Christ's
enemy.

But rather than Christ should want a tongue to clear him, divine providence
employs an enemy to do it. Number three. The time when this honor was done him,
was when he was at the lowest ebb of his glory, when shame and reproach were
heaped upon him, when all the disciples had forsaken him and fled.

Not one left to proclaim his innocency or speak a word in his vindication. Then
doth the providence of God, as strangely, as powerfully, overrule the heart and
pen of Pilate to draw this title 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 adversaries.

Hence, the dignity of Christ was openly proclaimed and defended by an enemy, and
that in the time of his greatest reproaches and sufferings. To unfold this
mystery of providence, that you may not stand idly gazing upon Christ's title,
as many then did, we will consider the nature of this title and how the
providence of God was displayed in it. Roman numeral one.

The nature of Christ's title or inscription. Number one. 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 the punishments
inflicted on them for such crimes. But lo, here is a title expressing no crime
at all and so vindicating Christ's innocency. This some of them perceived and
desired Pilate to change it.

Right not, this is, but this is he that said, I am king of the Jews. In that as
they conceived lay his crime. O how strange and wonderful 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 before
such a title affixed to a cross. Number two. It was a public title, both written
and published with the greatest advantage of being known far and near among all
people.

For it was written in three languages and 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 in Hebrew, Greek and Latin, it was easy to be
understood both by Jews and Gentiles. Thus the providence of God designed to
make it notorious and evident to all the world. For so all things intended for
public view and knowledge were written.

Josephus 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, Persian, 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 a time when multitudes of strangers as well as Jews were at
Jerusalem, the time of the Passover.

So that all things concurred to spread and divulged the innocency of Christ
vindicated in this title. Number three. It was an honorable title.

Such was the nature of it, says Bucher, that in the midst of death Christ began
to triumph by it. Number four. It was a vindicating title.

It cleared up the honor, dignity and innocency of Christ against all the false
imputations, calumnies and blasphemies which were cast upon him by the wicked
tongues both of Jews and Gentiles. They had called him a deceiver, a blasphemer,
because he had made himself the Son of God. But now in this they acknowledge him
to be the King of Israel.

Number five. Moreover it was a predicting and presaging title, evidently
foreshowing the propagation of Christ's kingdom and the spread of his name and
glory among all kindreds, nations, tongues and languages. As Christ hath 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 so do, and that
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,
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. Matthew 7.22 Number
six.

And lastly, it was an immutable title. The Jews endeavored, but could not
persuade Pilate to alter it. To all their importunities he returns this resolute
answer, What I have written, I have written.

I cannot, I will not alter a letter of it. Surely the constancy of Pilate at
this time can be attributed to nothing but special divine providence. Most
wonderful, that he who before was inconstant as a reed shaken by the wind,
should now be fixed as a pillar of brass.

And yet more wonderful, that he should write that very particular in the title
of Christ, This is the King of the Jews, which so alarmed him but a little
before, and was the 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 the King of the Jews. Roman numeral 2 In all this,
divine providence acted gloriously and wonderfully.

Number 1 In overruling the heart and hand of Pilate, contrary to his own
inclination. I doubt not that Pilate himself was far enough from intending what
the wisdom of providence designed 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. His pen was so overruled, that he did not write
what was in his own heart, but quite the contrary.

Even a fair and public testimony to the kingly office of the Son of God, this is
the King of the Jews. Number 2 In applying a present, proper, public remedy to
the reproaches and blasphemies, Christ then received. Number 3 In keeping so
timorous a person, a man of so base a spirit, that would do anything to please
the people, from receiving or giving ground in the least to their importunities.

Number 4 In casting the ignominy of the death of Christ upon those very men who
ought to bear it. For it is as if Pilate 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. Number 5 In fixing this title
to the cross of Christ amid such a confluence of people, so that it could never
have been more advantageously published.

How wonderful are the works of God! His ways are in the sea, His paths in the
great deep. His footsteps are not known. His providence hath a prospect beyond
the understanding of all creatures.

Inference number 1 The providence of our God can, and often does, overrule the
counsels and actions of the worst of men for his own glory. It can serve itself
by them that oppose it, and bring about the glory and honor 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.

Psalm 76 verse 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 verse 4 Thus Paul's bond for the gospel fell out to the furtherance of
the gospel. Philippians 1 verse 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. How great a support should this be to the faith of God's people
when all things seem to oppose their hopes and happiness.

Let Israel therefore hope in the Lord, for with the Lord there is mercy, and
with him is plenteous redemption. Psalm 130 verse 7 He is never at a loss for
means to promote his own ends. Number 2 The greatest services performed for
Christ undesignedly shall never be accepted nor rewarded of God.

Pilate did that for Christ that not one of his own disciples at that time dared
do. And yet this service was not accepted of God because he did it not
designedly for his glory, but from the mere overruling of providence. If there
be first a willing mind, it is accepted according to that a man hath, saith the
apostle.

2 Corinthians 8 verse 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 Corinthians 9 verse 17 If I do this thing,
that is, preach the gospel, willingly, I have a reward.

But if against my will a dispensation is committed to me, that is, 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, 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 is deemed as a bondage,
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 sin, that God can
bring glory to himself out of it, so neither does it justify an action that God
overrules it to his praise.

Paul knew that even the strife and envy in which some preached Christ should
turn to his salvation. Philippians 1.19 And yet he was not at all beholden to
them for promoting his salvation that way. So Pilate here promotes the honor of
Jesus Christ, to whom he had no love, and whose glory he did not at all design,
and therefore hath neither acceptance nor reward with God.

O then, whatever you do for Christ, do it heartily, designedly, for his glory,
and of a ready and willing mind, with pure and sincere aims, for this is
acceptable with him. Number 3 Would not Pilate recede from what he had written
on Christ's behalf? How shameful is it for Christians to retract what they have
said or done for Christ? 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? What we have engaged to Christ we have engaged. As
God's election, so your profession must be irrevocable.

O let him that is holy be holy still. The counsel given by a reverend divine in
this case is both safe and good. Be sure 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, and let saints repent of their faults,
but not of their faiths, of their iniquities, but not of their righteousness.

Repent not of your righteousness, lest you afterward repent of your repentance.
Repent not of your zeal, or your forwardness, or activity in the holy ways of
the Lord. Wish not yourselves a step further back, or a cubit lower in your
stature in the grace of God.

Wish not anything undone concerning which God will say, Well done. In Galen's
time it was a proverbial expression when anyone 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 an obstinacy of spirit which is our sin,
but this is our glory. In the matters of God, saith Luther, I assume this title,
I yield to none.

Remember when your hearts begin to startle at the sufferings and reproaches of
Christ, there is an honorable title affixed to his cross, 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. Hebrews 11.26 How did the martyrs glory in their sufferings for Christ,
calling their chains of iron, chains of gold, and their manacles bracelets? It
is related of Loviticus Marthicus, a knight of France, that when he with other
Christians of an inferior rank were condemned to die for religion, and the
jailer had bound them with chains, but did not bind him, being a more honorable
person than the rest, he was displeased with the omission, and said, Why do you
not honor me also with a chain for Christ, and create me a knight of this
illustrious order? To you, saith the apostle, it is given in the behalf of
Christ, not only to believe on him, but also to suffer for his sake.

Philippians 1.29 There is a twofold honor attending the cross of Christ, one in
the very sufferings themselves, another as the reward and fruit of them. To
suffer for Christ is a great honor, yea, an honor peculiar to the saints. The
angels glorify Christ by their actives, but not by their passive obedience.

This is reserved as a special honor for saints. And as there is honor in being
called to suffer on Christ's account, so Christ will confer special honor upon
his suffering saints in the day of their reward. He that confesses me before
man, him will I also confess before my Father which is in heaven.

Matthew 10.32 O sirs, one of these days the Lord will come in the clouds of
heaven with a shout, accompanied with myriads of angels and ten thousands of his
saints, those glittering critters 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 will see him ascending the awful throne of judgment, 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, and there to have an
honorable mention and remembrance made of your labors 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 honor
is this! Yet this shall be done to the man that now chooses sufferings for
Christ rather than sin, that esteems his reproach greater riches than the
treasures of Egypt. It is an honor that angels have not.

I make no doubt that 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
honored to be dishonored for Christ, or as we translate it, counted worthy to
suffer shame for him.

Acts 5 41 Surely if there be any marks of honor they are such as we receive for
Christ's sake. If there be any shame that have glory in it, it is the reproach
of Christ and the shame you suffer for his name. Number 5 Did Pilate so assert
and defend the honor of Christ? What doubt can there be of the success of
Christ's interest and the prosperity of his cause, when the very enemies thereof
are made to serve it? Those 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 honor and innocency of Christ. God will
not want instruments by whom to honor Christ. If others cannot, his very enemies
shall.

Number 6 Did Pilate vindicate Christ in drawing up such a title to be affixed to
his cross? Then God will sooner or later vindicate the innocency and integrity
of his people who commit their cause to him. Christ's name was clouded with many
reproaches, wounded by the blasphemous tongues of his malicious enemies. He
committed himself to him that judges righteously, 1 Peter 2.23, and see how soon
God vindicates him.

This is sweet and seasonable counsel for us, when our names are clouded with
unjust censures. Commit thy way unto the Lord. Trust also in him, and he shall
bring it to pass.

He shall bring forth thy righteousness as the light, and thy judgment as the
noonday. Psalm 37, verses 5 and 6 Joseph was accused of incontinency, David of
treason, Daniel of disobedience, Elijah of troubling Israel, Jeremiah of
revolting, Amos of preaching against the king, the apostles of sedition and
rebellion. But how did all these honorable names emerge from their reproaches as
the sun from a cloud? God vindicated their honor even in this world.

Slanderers, saith one, are but as soap, which though it soils for the present,
makes the garment more clean and shining. Scorn and reproach is but a little
cloud that is soon blown over. But suppose ye are not vindicated in this world,
but die with a cloud upon your names.

Be sure God will clear it up, and that to purpose in the great day. Then shall
the righteous, even in this respect, shine forth as the sun in the kingdom of
their Father. Be patient therefore, my brethren, unto the coming of the Lord.

The Lord cometh with ten thousand of his saints to execute judgment 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 and 15 Then shall they retract their censures, and
alter their opinions of the saints. If Christ will be our advocate, we need not
fear who will be our accuser.

If your name for his sake be cast out as evil, Christ will deliver it you again
in that day, whiter than snow. This Reformation audio track is a production of
Stillwater's Revival Books. SWRB makes thousands of classic Reformation
resources available free and for sale in audio, video, and printed formats.

Our many free resources, as well as our complete mail order catalog, contain
thousands of classic and contemporary Puritan and Reformed books, tapes, and
videos at great discounts, is on the web at www.swrb.com www.swrb.com We can
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4710-37A 4710-37A Edmonton Edmonton Alberta Alberta Canada Canada Canada Canada
Canada You may also request a free printed catalogue. And remember that John
Calvin, in defending the Reformation's regulative principle of worship, or what
is sometimes called the scriptural law of worship, commenting on the words of
God, which I commanded them not, neither came into my heart. From his commentary
on Jeremiah 731, writes, God here cuts off from men every occasion for making
evasions, since he condemns by this one phrase, I have not commanded them,
whatever the Jews devised.

There is then no other argument needed to condemn superstitions than that they
are not commanded by God. For when men allow themselves to worship God according
to their own fancies, and attend not to His commands, they pervert true
religion. And if this principle was adopted by the Papists, all those fictitious
modes of worship in which they absurdly exercise themselves would fall to the
ground.

It is indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears. Were they to admit this
principle, that we cannot rightly worship God except by obeying His word, they
would be delivered from their deep abyss of error.

The prophet's words, then, are very important, when he says that God had
commanded no such thing, and that it never came to his mind, as though he had
said that men assume too much wisdom when they devise what he never required,
nay, what he never knew.


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  CHAPTER 14: PART 16
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They ring it from Pilate by mere clamor, importunity, and suggestions of danger.
In courts of jurisdiction, such arguments should signify but little. Not
importunity, but proof should prevail.

But timorous Pilate bends like a willow at the breath of the people. He had
neither such a sense of justice, nor courage as to withstand it. Number five.

It was a hypocritical sentence, masking horrid murder under the pretense and
formality of law. Low he was to condemn him, lest innocent blood should clamor
in his conscience. But since he must do it, he will transfer the guilt upon
them, and they take it.

His blood be upon us, and our children forever, say they. Pilate calls for
water, washes his hands before them, and declares, 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? 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.

Roman numeral four. In what manner did Christ receive this cruel and unrighteous
sentence? He received it like himself, with admirable meekness and patience. He
doth, as it were, wrap himself up in his own innocency and obedience to his
father's will, and stands at the bar with invincible patience and meek
submission.

He doth not once desire the judge to defer the sentence, much less fall down and
beg for his life, as other prisoners used to do at such times. No, but as a
sheep he goes to the slaughter, not opening his mouth. From the time that Pilate
gave sentence till he was nailed to the cross, we do not read that he said
anything, save only to the women that followed him out of the city to Golgotha.

And what he said there rather manifested his pity to them than any discontent at
what was now come upon him. Daughters of Jerusalem, weep not for me, but weep
for yourselves and for your children. Luke 23, 28, etc.

O the perfect patience and meekness of Christ! Inference No. 1 Do you see what
was here done against Christ under pretense of law? What cause have we to pray
for good laws and righteous rulers? O it is a singular mercy to live under good
laws, which protect the innocent from injury. Laws are hedges about our lives,
liberties, and estates, and all the comforts we enjoy in this world.

Times will be evil enough when iniquity is not discontented and punished by law.
But how evil are those times like to prove when iniquity is established by law,
as the psalmist complains. Psalm 94, verse 20 How much therefore is it our
concern to pray that judgment may run down as a mighty stream.

Amos 5, verse 24 That our officers may be peace, and our exectors righteousness.
Isaiah 60, verse 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 peaceable life in all godliness and honesty.

1 Timothy 2, verses 1 and 2 Great is the interest of the church of God in them.
They are instruments of much good, or much evil. Number 2 Was Christ condemned
in a court of authority? How evident then it is that there is a judgment to
come.

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
innocency shall be vindicated and wickedness shamed. On this ground Solomon
concludes, and very rationally, that God will bring things hereafter to a more
righteous tribunal.

And moreover, I saw under the sun the place of judgment, 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. Ecclesiastes 3, verses 16
and 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 noonday. 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, until the coming of the Lord.

James 5, verse 7 Number 3 Again, here you see how conscience may be overborne by
a fleshly interest. Pilate's conscience bid him beware and forbear. His interest
bid him act.

His fear of Caesar was greater than his fear of God. But, oh, what a dreadful
thing is it for conscience to be ensnared by the fear of man. Proverbs 29, verse
25 To guard thy soul, reader, against this mischief, let such considerations as
these be ever with thee.

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
for the sake of a fleshly lust, it will remember the injury many years after.

Genesis 42, verse 21 Job 13, verse 26 It will not only retain the memory of what
you did, but it will accuse you for it. Matthew 27, verse 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 terrible voice. You may see the horror
of it in Cain, the vigor of it in Judas, the doleful effects of it in Spira. It
will produce shame, fear, and despair if God gives not repentance to life.

The shame at works will so confound you that you will not be able to look up.
Job 31, verse 14 Psalm 1, verse 5 The fear at works will make you wish for a
hole in the rock to hide you. Isaiah 2, verses 9, 10, 15, and 19 And its despair
is a death pain.

O who can bear such a load as this? Proverbs 18, verse 14 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. What a man sows, that shall he reap.

Galatians 6, 7 And as sure as the harvest follows the seed time, so sure shall
shame, fear, and horror follow sin. Daniel 12, verse 2 What Zacchaeus, the
famous painter, said of his work, may much more truly be said of ours. I paint
for eternity.

Ah, how bitter will those things be in that day of reckoning which were pleasant
in the acting! 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 speak, and so act, as they that must give
an account. 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 it. What is the forcing and wounding of conscience now, but putting
thorns in your deathbed, against you come to lie down on it? This makes death
bitter indeed.

How many have wished in the dying hour that they had rather lived poor and low
all their days than to have strained their consciences for the world. Ah, how is
the aspect of things altered in that hour. 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 holily, 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. Oh, 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 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.
Thanks be to God for his unspeakable gift.

Chapter 25, page 301. Christ's address to the daughters of Jerusalem. 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. Luke 23, verses 27 and 28, etc. The
sentence of death being given against Christ, the execution quickly follows.

The evangelist here observes a memorable occurrence in their way to the place of
execution. The lamentations 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. The text calls them daughters, that is, inhabitants of
Jerusalem, like the expression daughters of Zion, daughters of Israel. 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.

What the principle or ground of these lamentations was, is not agreed by those
that have pondered the story. Some suppose their tears and lamentations were but
the effects of their more tender and straightforward natures, which were moved
and melted with so tragical and sad a spectacle as was now before them. But
Calvin and others attribute it to their faith, regarding them as a remnant
reserved by the Lord in that lamentable dispersion of Christ's followers.

Christ's reply to them is, Daughters of Jerusalem, weep not for me. Strange that
Christ should forbid them to weep for him under such unparalleled sufferings and
miseries. If ever there was a heart-melting sight, it was here.

O who could refrain from weeping? Those that look upon their sorrow as merely
natural, take Christ's reply in a negative sense, prohibiting such tears as
those. They that expound their sorrow as the fruit of faith, tell us, though the
form of Christ's expression be negative, yet the sense is comparative. 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 lie 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 hath not read or heard? 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 grief, expressed in tears and lamentations
for him, just as they would have been upon any other like tragical event, then
the observation from it will be, 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, 2. That the believing
meditation of what Christ suffered for us, is of great force and efficacy to
melt and break the heart. I rather choose to prosecute both these branches, than
to decide which is the true interpretation, especially as each of them may be
useful to us. I begin with the first.

Melting affections and sorrows, even from the sense of Christ's sufferings, are
not infallible marks of grace. The truth of this proposition will appear from
the following reasons. 1. Because we find all sorts of affections manifested by
those, who have been but temporary believers.

The stony-browned hearers, Matthew 13, 20, received the word with joy. And so
did John's hearers, who for a season rejoiced in his light. John 5, 35.

Now if the affections of joy under the word may be exercised, why not of sorrow
also? 2. If the comfortable things revealed in the gospel may excite the one, by
a parity of reasoning, the sad things it reveals may awaken 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. When Moses rehearsed the message of the Lord in their ears, mourned
greatly.

Numbers 14, 39. I know the Lord pardoned many of them for 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 Corinthians 10, 5. Many instances of their weeping and mourning before the
Lord, we find in the 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 brought into
exercise, may be but carnal and natural.

When I see a person affected in the hearing of the word, or a prayer, even unto
tears, I cannot at once conclude that this is the effect of grace. For it is
possible the pathetical nature of the subject, the eloquence of the speaker, the
affecting tone and modulation of the voice, may draw tears as well as faith.
While Augustine was a Miniche, he sometimes heard Ambrose, and sayeth 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 of the
speaker, that so affected him. And this was the case of Ezekiel's hearers.
Ezekiel 32, 33.

3. These motions of the affections may rather be a fit and mood, than the very
frame and temper of the soul. There are seasons when the roughest and most
obdurate heart may be pensive and tender, but that is not its temper and frame,
but rather a fit, a pain, a transient passion. So the Lord complains of them, O
Ephraim, what shall I do unto thee? O Judah, what shall I do unto thee? For your
goodness is as the morning cloud, and as the early dew, it goeth away.

Hosea 6, verse 4. And so he complains, When he flew them, then they saw him, and
they returned and inquired early after God. And they 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.

Psalm 78, verses 34-36. 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 and lukewarm.

Inference number 1. If such as sometimes feel their hearts melted with the
consideration of the sufferings of Christ may yet be deceived, what cause have
they to fear and tremble, whose hearts are unrelenting as the rocks, yielding to
nothing that is proposed or urged upon them? How many such are there, of whom we
may say, as Christ said of the Jews, We have piped unto you, but ye have not
danced. We have mourned unto you, and ye have not lamented. Matthew 11, verse
17.

If those perish that have rejoiced under the promises and mourned under the
threats of the world, what shall become of them that are totally unconcerned and
unmoved by what they hear, who are given up to such hardness of heart that
nothing can affect them? One would think the consideration of the sixth chapter
of the epistle to the Hebrews should startle such individuals and make them cry
out, Lord, what will become of such a senseless, stupid, dead creature as I am?
If they that have 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, so fall away that it shall be
impossible to renew them again by repentance. What shall we say then, or think,
of the state of those to whom the most penetrating and awakening truths are no
more than a tale that is told? Number two. If such as these may eternally
miscarry, then let all look carefully to their foundation.

It is manifest from 1 Corinthians 10, verse 12, that many souls stand exceeding
dangerously who are yet satisfied of their own safety. And if you consult the
following scriptures, you shall find vain confidence to be a ruling passion
among men, and one which is the utter overthrow and undoing of multitudes of
professors. Galatians 6, verses 3 and 4, John 8, verse 54, Romans 2, verses 18,
19 and 21, Matthew 25, verses 11 and 12, and chapter 7, verse 22.

Now there is nothing more apt to beget this vain soul undoing confidence than
the stirrings and meltings of our affections about spiritual things while the
heart remains unrenewed. For such a man seems to have all that is required of a
Christian, and herein to have attained the very end of all knowledge, its
influence upon the heart and affections. Indeed, thinks such a poor deluded
soul, if I heard, read, or prayed without any inward affections, with a dead,
cold, and unconcerned heart, or if I made a show of zeal and affection in
duties, and had it not, well might I suspect myself to be a hypocrite.

But it is not so with me. I feel my heart really melted many times when I read
of the sufferings of Christ. I feel my heart raised and ravished with strange
joys and comforts when I hear the glory of heaven in the gospel.

Indeed, if it were not so with me, I might fear that 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 speculative notions in their understandings, but to labor for impressions
upon their hearts.

This I have attained. 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 are 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? And what if thou art more indebted to a good temper of body than a
gracious change of spirit for these things? Yet so it may be. Be not secure, but
fear and watch.

Possibly if thou wouldst but search thine own heart in this matter, thou mayest
find that any other moving story will have life effects upon thee. Possibly,
too, thou mayest find that notwithstanding all thy raptures and joys at the
hearing of heaven and its glory, thy heart is habitually earthly and thy
conversation is not fair. For all thou canst mourn at the relation of Christ's
sufferings, thou art not so affected with sin which was the cause of them 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.

Now, reader, if it be so with thee, what art thou the better for the glow of thy
affections? Dost thou think in earnest that Christ hath the better thoughts of
thee because thou canst shed tears for him when, notwithstanding, thou every day
pierce and wound him? O be not deceived! Nay, for aught I know, thou mayest find
upon a narrow search that thou puttest thy tears in the womb of Christ's blood
and givest the confidence and dependence of thy soul to them. And if so, they
shall never do thee any good. Therefore, search thy heart.

Cherish not upon such poor weak grounds as these a soul undoing confidence.
Always remember the weeps and terrors resemble each other in their first
springing up. That an egg is not more like an egg than hypocrisy in some shapes
and forms into which it can cast itself is like a genuine work of grace.

There be first that shall be last and last that shall be first. Matthew 19,
verse 30 Great is the deceitfulness of our hearts. Jeremiah 17, verse 9 And many
are the subtleties and devices of Satan.

2 Corinthians 11, verse 3 Many also are the astonishing examples of
self-deceiving souls recorded in the Word. Remember what you have read of Judas.
Great also will be the strictness of the last judgment.

And how confident soever you be that you shall stand in that day. 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 to excite and warn you. The loss of
the soul is no small loss. We proceed to the supposition that the sorrow of
these women was the fruit of their faith.

And hence observe. The believing meditation of what Christ suffered for us is of
great force and efficacy to melt and break the heart. It is promised 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.

Zechariah 12, verse 10 Ponder seriously here this spring and motive. They shall
look upon me. It is the eye of faith that melts and breaks the heart.

Mark also 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 sorrow caused by a believing view of Christ is here
expressed by two of the fullest instances of grief.

That of a tender father mourning over a dear and only son and that of the people
of Israel mourning over Josiah that fearless prince in the valley of Megiddo.
Now to show how the believing meditation of Christ and his sufferings come
kindly and savingly to break and melt down the gracious heart I shall mention
four considerations of the heart breaking efficacy of faith eyeing a crucified
Jesus. Roman numeral 1 The viewing of Christ and his sufferings by faith is in
itself most affecting and melting.

Faith is a true glass that represents all 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, says faith, is a true and faithful saying that Christ was not
only clothed in our flesh, even he that is over all, God blessed forever the
only Lord.

The prince of the kings of the earth became a man but in his body of his flesh
he bore the infinite wrath of God which filled his soul with horror and
amazement. That the Lord of life hung dead upon the cross 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 instead.
For my sake he there groaned and bled for my pride, earthliness lust, unbelief,
hardness of heart he endured all this.

I think to realize 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 evidence or looking on them
as a fiction or uncertainty. Roman numeral 2 But faith can apply as well as
realize 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 God for thee
Canst thou think on it and not knelt? That when thou, like Isaac, was bound to
the altar to be offered up to justice Christ, like the ram caught in the
thicket, was offered in thy room. That when thy sins had raised a fearful
tempest threatening every moment to bury 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 O you cannot hold up your
head long to the piercing thoughts of this, but your soul will be pained and
like Joseph you will seek a place to vent your tears. Roman Numeral 3 Faith can
also draw such things from the death of Christ as will fill the soul with
affection to him and break the heart in his presence When it views Christ as
dead it infers, Is Christ dead for me? Then I was dead in law, sentenced and
condemned to die eternally.

If one died for all, then were all dead 2 Corinthians 5 verse 14 How woeful was
my case when the law had passed sentence on me I could not be sure when I lay
down, but it might be executed before I rose There was but a breath between 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 anything to the charge of God's elect?
It is God that justifieth, it is Christ that died. Romans 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 now 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 withhold anything
from me? He that speared not his own son will doubtless with him freely give me
all things. Romans 8 32 Now I may rest upon him for pardon, peace, acceptance
and glory for my soul Now I may rely upon him for provision, protection and all
supplies for the 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 hath he now brought my soul into Once
more Did Christ endure all these things for me? Then he will never leave nor
forsake me. It cannot be that after all he has endured he will cast off the soul
for whom he endured it Romans 4 Faith 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 dealing with others is most affecting.

He hath not dealt with everyone 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 bore
himself for me? He found me 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, too full to contain itself Yea, faith helps the soul
to compare the love of Christ to it with the returns it has made to him And
what, my soul, have been thy returns to Christ since this grace appeared to
thee? Hast thou returned love for love love suitable to such love? Hast thou
prized, valued, and esteemed him according to his own worth in himself, or his
kindness to thee? O no I have grieved, pierced, blundered his heart a thousand
times by my ingratitude. I have suffered every trifle to take his place in 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 receive for all I have done and suffered for
thee? Wretched that I am, how have I requited the Lord? This shames, humble, 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 hath not
revealed this Inference number one Have the believing meditations of Christ in
his suffering such heart-melting influence? Then surely there is but little
faith among men. Our dry eyes and hard hearts are evidence against us that we
are strangers to the sights of faith And two, then surely the proper way of
raising the affections is to begin with the exercise of faith. It grieves me to
see how many poor Christians strive with their own dead hearts endeavoring in
vain to raise and affect them.

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 fill the sails but come back
disappointed and ashamed Poor Christian, hear me one word Possibly it may do
thee more service than all the methods thou hast yet used. If thou wouldst
indeed get a heart melted for sin and broken with the 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 to set thyself to believe, realize,
apply, infer and compare by faith as you have now been directed, and see what
this will do.

They shall look on me, whom they have pierced and mourned. This is the way to
raise the heart and break it. 3. Is this the way to get a truly broken heart?
Then let those that have attained the brokenness of heart this way bless the
Lord while they live, for so choice a mercy.

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 of it in Zechariah 12 verse 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. Nature is not the principle of
it, but faith, for it is there said they shall look on thee, that is, believe
and mourn. Self is not the end and center of these sorrows.

It is not so much for bringing condemnation upon ourselves as for piercing
Christ. They shall look on me whom they have pierced, and shall mourn. So that
this is thorough after God, and not an impulse of nature.

It is the choicest and most precious gift, ranked among the prime mercies of the
new covenant. A new heart 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
a heart of flesh. Ezekiel 36 26 And God himself sets no common value on it.

The sacrifices of God are a broken spirit, a broken and a contrite heart, O God,
thou wilt not despise. Psalm 51 verse 17 That is, God is more delighted with
such a heart than with all sacrifices. One groan, one tear, flowing from faith
in the spirit of adoption, are more to him than the cattle on a thousand hills.

Again, thus saith the Lord, The heaven is my throne, and the earth is my
footstool. Where is the house that ye build 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. Isaiah 66 verses 1 and 2 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 forever bless the Lord who has done so much for you. Chapter 26 page 313
The nature of Christ's death. Him being delivered by the determinate counsel and
foreknowledge of God, ye have taken, and by wicked hands have crucified and
slain.

Acts 2 23 Having considered in order the preparative acts for the death of
Christ, both by himself and his enemies, 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 hope. And here we shall consider first, the kind and nature of the
death he died. Secondly, the manner in which he bore it, namely 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 solemnity at his burial. Fourthly, the way he ends and
great designs of his death. In all which particulars, as we proceed to discuss
them, you will have an account of the deep debasement and humiliation of the Son
of God.

Number 1 In this text, we have an account of the kind and nature of Christ's
death, which is here described generally as a violent death. Ye have slain him.
And more particularly, as a most ignominious, cursed, dishonorable death.

Ye have crucified him. Number 2 The causes of it are here likewise expressed,
both principal and instrumental. The principal cause, permitting, ordering, and
disposing all things about it was the determinate counsel and foreknowledge of
God.

There was not an action or circumstance, but came under his most wise and holy
counsel and determination. The instruments affecting it were their wicked hands.
This foreknowledge and counsel of God, as it did no way necessitate or constrain
them, so neither does it excuse their conduct from the least aggravation of its
sinfulness.

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. In
respect to God, Christ's death was justice and mercy.

In respect to man, it was murder and cruelty. In respect to himself, it was
obedience and humility. Hence our Lord Jesus Christ was not only put to death,
but to the worst of death, even the death of the cross.

To this the apostle gives a plain testimony. He became obedient to death, even
the death of the cross. Philippians 2.8 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. 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.

And here we will consider the nature, the manner, and the reasons of Christ's
death. Roman numeral 1 As to the kind or nature of his death, it was violent,
painful, shameful, cursed, slow and unalleviated. Number 1. It was a violent
death.

Violent in itself, though voluntary. He was cut off out of the land of the
living. Isaiah 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. He lived not till nature was exhausted with age.

He was but in the flower and prime of life. 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 in its full
strength and health.

The temple, which was the type of the body of Christ, John 2.19, 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 Peter 3.18 2 The death of the
cross was a most painful death.

Indeed, 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 styled the pains of death.

Acts 2.24 But properly they signify the pains of travail. His soul was in
travail, Isaiah 53, his body in bitter pains. And being, as Aquinas says, of the
most excellent, exact, and just temperament, his senses were more acute and
delicate than ordinary.

And so they continued all the time of his suffering, not in the least blunted by
what he endured. 3 The death of the cross was a shameful death, not only because
the crucified were naked and exposed as spectacles of shame, but mainly because
it was a kind of death which was appointed for the basest and vilest of men.
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Edmonton Alberta Alberta T6L 3T5 3T5 3T5 3T5 3T5 3T5 I have not commanded them,
whatever the Jews devised. There is then no other argument needed to condemn
superstitions than that they are not commanded by God.

For when men allow themselves to worship God according to their own fancies, and
attend not to His commands, they pervert true religion. And if this principle
was adopted by the papists, all those fictitious modes of worship in which they
absurdly exercise themselves would fall to the ground. It is indeed a horrible
thing for the papists to seek to discharge their duties towards God by
performing their own superstitions.

There is an immense number of them, as it is well known, and as it manifestly
appears. Were they to admit this principle, that we cannot rightly worship God
except by obeying His word, they would be delivered from their deep abyss of
error. The prophet's words, then, are very important.

When he says that God had commanded no such thing, and that it never came to his
mind, as though he had said that men assume too much wisdom when they devise
what he never required, nay, what he never knew.


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  CHAPTER 15: PART 15
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Roman numeral 2 But what did this man do, and what are the just aggravations of
his sin? He most basely and unworthily sold and delivered Christ into his
enemy's hands, to be put to death, and all this, for thirty pieces of silver.
Blush, O heavens, and be astonished, O earth, at this. In this sin most dark and
horrid aggravations appear.

Judas had seen the majesty of God in 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, and healed the sick.

He could not but see the beams of divine majesty shining in his very face, in
his doctrine, and in his life. Yea, he committed this wickedness 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, verse 18 He also denounced a dreadful woe upon him that should do it.
The Son of Man indeed goeth, as it is written of him. But woe to that man by
whom the Son of Man is betrayed.

Good had it been for that man, if he had never been born. Verse 21 This was
spoken in Judas' presence. And one would have thought so dreadful a doom as
Christ denounced upon the man that should attempt this, should have driven him
from the thought of such wickedness.

Nay, Christ came 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 the plain affirmation, Thou hast said.
Matthew 26, 25 Moreover, he did it not out of a blind zeal against Christ, as
many of his other enemies did, of whom it is said that, had they known him, they
would not have crucified the Lord of glory.

1 Corinthians 2, 8 But he did it for money. What will ye give me, and I will
betray him. Matthew 26, 15 He sells him, and he sells him at a low rate too,
which showed what a grumbling estimate he had of Christ.

He can part with him for thirty pieces of silver. If these pieces 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. Zechariah 11, verses 12 and 13 I confess it is a wonder that
he asked no more, knowing how much they longed for his blood, and that they
offered no more for him.

But how then should the scriptures have been fulfilled? O what a sale was this,
to sell that blood, of which all the gold and silver in the world is not worth
one drop for a trifle. Still the wickedness of the sin rises higher and higher.
He left Christ in a most heavenly 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 carried through the ordinance as others suppose he did,
then he left Christ singing a heavenly hymn, and preparing to go where Judas was
preparing to meet him.

Besides, 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 with such
an errand. For it could never enter into any of their heart that one of his own
disciples could 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, heinous. The manner in which he executes
his treasonable design adds further malignity to the deed. He comes to Christ
with fawning words and demeanor, Hail Master, and kissed him.

Here is honey in the tongue and poison in the heart. Let us inquire, Roman
numeral 3, the cause and motives of this wickedness, how he came to attempt and
perpetrate such a villainy. Maldonate, the Jesuit, criminates the Protestant
divines for affirming that God had a hand in ordering and overruling this fact.

But we say that Satan and his own lust were the impulsive cause of it, that God,
as it was a wicked treason, permitted it, and as it was a delivering of Christ
to death, was not only the permitter, but the wise and holy director and orderer
of it, and by the wisdom of his providence overruled it to the great good and
advantage of the church. Satan inspired the motion, then entered Satan into
Judas, surnamed Iscariot, and he went his way, Luke 22, verses 3 and 4. His own
lusts, like dry tinder, kindled presently. His heart was covetous.

They covenanted to give him money, and he promised, etc. The holy God disposed
and ordered all this to the singular benefit and good of his people. The enemies
of Christ did whatsoever his hand and counsel had before determined to be done,
Acts 4, 28.

And by this determinate counsel of God, he was taken and slain, Acts 2, 23. Yet
this in no way 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 in the
unsearchable depth of his own wisdom, most holy.

God knows how to fulfill his purposes by the very sins of men, and yet have no
communion at all in the sin he so overrules. Judas minded nothing but his own
advantage, to get money. God permitted that lust to work, but overruled the
issue to his own eternal glory and the salvation of our souls.

But what was the end and issue of this deed? As to Christ, it was his death, for
the hour being come, he does not meditate and escape, nor put forth the power of
his Godhead to deliver himself out of their hands. Indeed he showed what he
could do, when he made them fall back and stagger with a word. He could have
obtained more than twelve legions of angels to have been his lifeguards.

But how then should the scriptures have been fulfilled, or our salvation
accomplished? And what did Judas get 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.

As for his soul, it went to its own place, even the place appointed for the son
of perdition, as Christ calls him. His name to this day and shall be to all
generations a byword, a proverb of reproach. Inference number 1 Hence we learn
that the greatest professors have need to be jealous of their own hearts, and
look well to the grounds and principles of their profession.

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. Let him
that thinketh he standeth, take heed, lest he fall.

1 Corinthians 10 verse 12 O beware of a loose foundation! If ye begin your
profession as Judas did, no wonder if it shall end as his did. Beware therefore
that ye hold not the truth in unrighteousness. Judas did so.

He knew much, but lived not according 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
castaway.

He had much light, but still walked in darkness. He had no knowledge to do
himself good. Beware you live not in a course of secret sin.

Judas did so, and that was his ruin. He made a profession indeed, and appeared
well, but he was a thief. John 12 verse 6 He made no conscience of committing
sin, so he could but cover and hide it from men.

This helped out 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 discomfort, that nobody at present shall know
thou art there. Beware of hypocritical pretenses of religion to accommodate
self-ends.

Judas was a man that had great skill in this. 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 for it! 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. Beware of self-confidence.

Judas was very confident of himself. Last of all, Judas said, Master, is it I?
Matthew 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.

Proverbs 28.25 It will be your wisdom to keep a jealous eye upon your own heart,
and still suspect its fairest pretences. If you would not do as Judas did, or
come to such an end, take heed that 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.

O it is a sad sign, and a sad sin too, when men 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.

Number 2 Learn hence also that eminent knowledge and profession greatly
aggravate 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. For this rent his conscience to pieces when he reflected on what he
had done, and drove him into the gulf of despair.

To sin against clear light is to sin with a high hand. Those that had an agency
in the death of Christ through mistake and ignorance could receive the pardon of
their sin by that blood they shed. Acts 3.19 Take heed therefore of abusing
knowledge and resting conscience.

Number 3 Learn hence that unprincipled professors will sooner or later become
apostates. Judas was an unprincipled professor, and see what he came to.
Ambition invited Simon Magus to the profession of Christ.

He would be 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
wither.

Matthew 13 verses 20 and 21 That which is the predominant interest will prevail
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 in your hearts, you will never honor 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 honor 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 that 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 associates who will part with Christ by the world. O therefore, look
well to your foundation.

Number four. Moreover, in this example of Judas you may read this truth, that
men are never in more imminent danger than when they meet with temptations
suited to their besetting sins, to their own iniquity. O pray, pray that ye may
be kept from a violent besetting temptation.

Satan knows that when a man is thus tried he falls by the root. The love of this
world was all along Judas' master sin. This was his predominant lust.

The devil found out this and suited it with the temptation which carried 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 will see what the man is. Number five.
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 had told him in the 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, What?
Is thy servant a dog that he should do this thing? 2 Kings 8.13 His wickedness
first discovered itself in murmuring and discontent and taking irritation at
some small matters against Christ, as you may find by comparing John 4 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. Our engaging in sin is as the
motion of a stone downhill. It strengthens itself by going.

And the longer it runs, the more violent. Beware of the smallest beginnings of
temptation. No wise man will neglect or slight the smallest spark of fire,
especially if he see it among barrels of gunpowder.

You carry gunpowder about you. Oh, take heed of sparks. Number 6 Did Judas sell
Christ for money? What a conqueror is the 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 Sapphira, Demas and Judas,
with thousands and ten thousands since their days led away in triumph.

It drowns men in perdition. 1 Timothy 6 verse 9 In that pit of perdition this
sun of perdition fell and never rose more. O you that so court and pursue 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 lies 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
honors and pleasures of this world are.

Number 7 Did Judas fancy so much happiness from a little money that he would
sell Christ to get it? Learn then that what wherein men promised themselves much
pleasure and contentment in the way of sin may prove the greatest curse and
misery to them. Judas thought it was a fine thing to get money. He fancied much
happiness in it.

But how sick was his conscience as soon as he had swallowed it. Oh, take it
again, saith he. It gripped him to the heart.

He knows not what to do to get rid himself of that money. Oh, mortify your
fancies to the world. Count not riches necessary.

They that will be rich fall into temptations and many hurtful lusts which drown
men in perdition. 1 Timothy 6 verse 9 You may have your desires gratified with a
curse. He that brings home fine clothes infected with the plague is no great
gainer.

How cheap soever he bought them. Number 8 Was there one but one of the twelve
that proved a traitor to Christ? Learn then that it is most unreasonable to be
prejudiced against religion and the sincere professors of it because some that
profess it prove vile. Should the eleven suffer for one Judas, alas, they abhor
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 not,
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
failures of its professors, then there is no pure religion in the world. Name
that religion among the professors of which 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. Woe to the world
because of offenses.

Blessed is he that is not offended at Christ. Did Judas, one of the twelve, do
so? Learn then 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.

There is many a learned head in hell. Gifts are the gold that beautifies the
temple, but grace is as the temple which sanctifies the gold. One tear, one
groan, one breathing of an upright heart is more than the tongues of angels.

Poor Christian, thou art troubled that thou canst not speak and pray so fluently
as some others. 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 thy heart than to
have ten thousand fine notions floating in thy head.

Number ten. 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. No bird saith
one like a living bird to tempt others into the net.

Austen told an ingenious young scholar that 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. Number eleven.

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 curatively of you.

All the churches shall know, saith the Lord, that I am he that searches the
heart and reigns, and will give to every man as his work shall be. Revelation
2.23 In heaven we shall meet many that we never thought to meet there, and this
many that we were confident we should see there. Number twelve.

Did Judas, one of the twelve, a man so favored, raised and honored by Christ, do
this? Cease then from man, be not too confident in any. 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.

Micah 7.5 Not that there is no sincerity in any man, but there is so much
hypocrisy in many men, and so much corruption in the best of men, that we should
not be too confident in any. Peter's modest expression of Salvanus is a pattern
for us. Salvanus, a faithful brother unto you, as I suppose.

1 Peter 5.12 The time shall come, saith Christ, that brother shall betray
brother to death. Matthew 10.21 Charity for others may be your duty, but too
great confidence may be your snare. Fear what others may do, but fear thyself
more.

Chapter 24, page 287 Second and third preparatives for Christ's death, his
illegal trial, and condemnation. 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. Luke 23 verses 23
and 24 Judas hath made good his promise to the high priest, and delivered Jesus
as a prisoner into their hands. These wolves of the evening no sooner seize the
Lamb of God than they thirst after his precious 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 verse 4. But these men cannot sleep till
they have Jesus' 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, they would have it formalized
with a trial. This is trial, and condemnation, are the last two acts by which
they prepared for his death, and are both contained in this context, in which we
may observe the indictment and the sentence to which the judge proceeded. In the
indictment drawn up against Christ, they accuse him of many things, but can
prove nothing.

However, what is wanting in evidence must be supplied with clamor and
importunity. For they were instant with loud voices, and 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 by Pilate was that it should be as they
required, from which we may observe these two conclusions. Number one, the trial
of Christ was conducted most maliciously and illegally by his unrighteous
judges. Number two, though nothing could be proved against him worthy of death
or of bonds, yet he was condemned to the death of the cross.

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 judgment, 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
carefully weighed. Number one, that he was inhumanly abused, both in words and
actions, before the court met, or any examination was made. 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, blindfolded
him, struck him on the face, and bid him prophecy who smote him. And many other
things blasphemously spoke they against him.

Verses 63-65. 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 for you to scourge a man that is a
Roman, and uncondemned? Is this legal? What, punish a man first, and judge him
afterwards? But Christ was not only bound, but shamefully ill-treated by them
all that night, dealing with him as the lords of the Philistines did with
Samson, to whom it was fort to abuse him. No rest had Jesus that night.

Oh, it was a sad night to him, and this under Caiaphas's own roof. 2. He was
examined and judged by a court that had no authority to try him. 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.

Luke 22, 66 This was the ecclesiastical court, the great Sanhedrin, which
according to its first constitution should consist of seventy grave, honorable,
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. Numbers 11 verse 16 In this court the
righteous and innocent might expect relief and protection.

But now, contrary to the first constitution, it consisted 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. Still
though, there remained the form of a court among them.

Their power was so abridged by the Romans that they could not hear and
determine, judge and condemn, in capital cases, as formerly. For as Josephus,
their own historian, informs us, Herod in the beginning of his reign took away
this power from them. And they said truly, It is not lawful for us to put any
man to death.

John 18 verse 31 In these circumstances they bring him to Pilate's bar. But
Pilate, understanding that he was a Galilean, and Herod being tetrarch of
Galilee, and at that time in Jerusalem, Pilate sent him to Herod, and by him he
was sent back again to Pilate. Number three.

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, then which nothing was more notoriously false.
For as all his doctrine was pure and heavenly, and malice itself could not find
a fault in it, so he was always observant of the laws under which he lived, and
scrupulous of giving the least just offense 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, given to Caesar the things that are
Caesar's.

Matthew 22, 21 Number four. To compass their malicious designs, they
industriously labored to suborn false witnesses to take away his life, implying
the grossest perjury, and most manifest injustice that they might destroy him.
So you read, Now the chief priests and elders in all the council sought false
witnesses against Jesus to put him to death.

Matthew 26, verse 59. Abominable wickedness, for such men, and so many, to join
to shed the blood of the innocent, by known and studied perjury. What will not
malice against Christ induce men to do? Number five.

Moreover, the conduct of the court was most insolent and base towards him during
the trial. While he stood before them as a prisoner, yet uncondemned, sometimes
they are angry at him for his silence, and when he speaks, and that properly and
to the point, they smite him on the mouth for speaking, and scoff at what he
says. To some of their light, frivolous, and ensnaring questions he makes no
reply, not for want of an answer, but because he heard nothing worthy of one.

And to fulfill 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, as a sheep before her shearers is dumb, so he opened not
his mouth. Isaiah 53 verse 7 As also to leave us an example when to speak and
when to be silent, if we, for his name's sake, shall be brought before
governors.

Then they are ready to condemn him for his silence. Answerest thou nothing,
saith the high priest? What is it that these witness against thee? Matthew 26,
62 Hearest thou not how many things they witness against thee? saith Pilate.
Matthew 27, 13 And when he makes his defense in words of truth and soberness,
they smite him for speaking.

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? John 18, 22 And
what had he spoken to exasperate them? What he said, when they would have had
him ensnare himself with his own lips, was but this. I speak openly to 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.

O who but himself could have so patiently borne such abuses? Under all this he
stands in perfect innocency and patience, making no other return to the wretch
that smote him but this. If I have spoken evil, bear witness of the evil. But if
well, why smitest thou me? Number six.

Not to dwell on other particulars 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 urged Pilate to proceed to sentence him, why, saith he, what
evil hath he done? Matthew 27 23.

Nay, in the preface to the very sentence itself he acknowledges him to be a just
person. 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.

Matthew 27 24. Here the innocency of Christ broke out like the sun from a cloud,
convincing the conscience of his judge that he was just. And yet he must give
sentence against him to please the people.

Inference number one. From this trial of Christ we learn that though we are not
obliged to answer every capricious, idle, and ensnaring question, yet we are
bound faithfully to own and confess the truth when we are solemnly called to it.
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. Mark 14 verses 61 and 62 He knew that answer would
cost his life. On this account the apostle says he witnessed a good confession
before Pontius Pilate.

1 Timothy 6, 13 Herein Christ hath pointed 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 lawfully required so to do. When we cannot be silent
without a virtual denial of the truth, and when the glory of God, the honor of
his truth, and the edification of others are more attainable by our open
confession than they can be by our silence. You know what Christ hath said?
Whosoever shall deny me before man, whom will I deny before my Father which is
in heaven? Matthew 10, 33 It was a notable saying of the courageous Zwinglius
What death 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 too cheap.

The Lord Jesus, you see, owns the truth at the imminent and instant hazards of
his life. The whole cloud of witnesses have followed him therein. Revelation 14,
verse 1 We ourselves, once openly owned the way of sins, 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
that great day? Why, if we confess him, he will also confess us.

Oh, think on the reasonableness of this duty. Number 2 To bear the revilings,
contradictions, and abuses of man with a meek and quiet spirit is excellent and
Christlike. He stood before them as a lamb.

He rendered not railing for railing. He endured the contradictions of sinners
against him. Imitate Christ in his meekness.

He calls you so to do. Matthew 11, 29. This will be convincing to your enemies,
comfortable to yourselves, and honorable to religion.

And as for your innocency, God will clear it up. The second proposition before
us, the illegal sentence of Christ, may lead us to consider number 1, who gave
the sentence? It was Pilate who succeeded Valerius Grefus in the Presidentship
of Judea. As Josephus tells us, in which trust he continued about ten years.

This 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 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,
says Eusebius, Pilate killed himself. He was not very friendly or benevolent to
the Jewish nation, and was suspicious of their rebellions and insurrections,
which the priests and scribes observed, and turned to account in their design
against Christ.

Therefore they tell him so often of Christ's sedition and stirring up the
people, and that if he let him go, he is not Caesar's friend, which
consideration prevailed with him to do what he did. But though he had stood ill
in the opinion of Caesar, how durst he attempt such a wickedness as death? What,
give judgment against the Son of God? For it is evident by many circumstances in
this trial, that he had strong fears and convictions that he was the Son of God,
which induced him to desire his release. John 19, verses 8 through 12.

His mind was greatly perplexed and in doubt 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.

See in this predominance of self-interest, what man will attempt and perpetrate
to secure and accommodate self. Roman numeral 2. Against whom, doth 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.

James 5, verse 6. Now was that word made good. They gather themselves together
against the soul of the righteous, and condemn the innocent blood. Psalm 94,
verse 21.

Roman numeral 3. 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? Crucify him, crucify him. So that in
what formality 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, number one, a most unjust and
unrighteous sentence, the greatest perversion of judgment and equity that was
ever known to the civilized world, since seats of judicier were first set up?
What, to condemn him before one accusation was proved against him? And if what
they accused him of, that he was the Son of God, had been proved, it had been no
crime, for he really was. Pilate should rather have come down from his seat of
judgment and adored him, than sat there to judge him.

Number two. It was a cruel sentence, delivering up Christ to their will. This
was that misery which David so earnestly deprecated.

O deliver me not over to the will of mine enemies. Psalm 27 verse 12. But Pilate
delivers Christ over to the will of his enemies, men full of enmity, rage, and
malice.

As soon as these wolves had gripped their prey, they were not satisfied with the
cursed, cruel, and ignominious death of the cross, to which Pilate had adjudged
him. But they are resolved that he should die over and over. They will contrive
many deaths in one.

To this end they presently strip him, 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, which sets them deep into his sacred temples, put a reed
into his hand for a scepter, spit in his face, strip off his mock robes again,
put the cross upon his back, and compel him to bear it. By all this and much
more they express their cruelty, as soon as they had him delivered over to their
will. Number 3. It was also a rash and hasty sentence.

The Jews are all in haste, consulting all night and up by the break of day in
the morning, to get him to his trial. They spur on Pilate with all arguments
they can give to 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 handled it very slightly. The trial
of many a mean man hath engrossed ten times more time and debate than this trial
of Christ's. Number 4. It was an extorted sentence.

They wring it from Pilate by mere clamor, importunity, and suggestions of
danger. This Reformation audio track is a production of Stillwater's Revival
Books. SWRB makes thousands of classic Reformation resources available, free and
for sale, in audio, video, and printed formats.

Our many free resources, as well as our complete mail-order catalog, containing
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required, Nay, what he never knew.


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  CHAPTER 16: PART 14
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5. Christ's care and love are further manifested to people in this ordinance, as
it is one of the strongest bonds of union between them. We, being many, are one
bread and one body, for we are partakers of that one bread. 1 Corinthians 10
verse 17 Here the people of God are sealed to the same inheritance, their
dividing corruption slain, their love to Christ, and consequently to each other,
improved.

And it is certainly one of the strongest ties to bind together gracious hearts
in love. Inference number 1. Did Christ leave this ordinance with His church to
preserve His remembrance among His people? Then surely He foresaw that,
notwithstanding what He is and what He has done, suffered and promised for them,
they will for all this still be prone to forget Him. One would think that such a
Savior should never be a whole hour out of His people's thoughts and affections,
that wherever they go they should carry Him with them in their thoughts,
desires, and delights, that they should lie down with Christ in their thoughts
at night, and when they awake be still with Him, that their very dreams should
be sweet visions of Christ, and all their words savor of Him.

But, O the baseness of these hearts, here we live and converse in a world of
sensible objects, which, like a company of thieves, robs us of Christ. Alas,
that it should be so with me, who am under such obligations to love Him. Though
He be in the highest glory in heaven, He doth not forget us.

He hath graven us upon the palms of His hands, we are continually before Him. He
thinks on us when we forget Him. The whole honor and glory rendered 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? 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 Christ out of our minds? For shame, Christian, for
shame! Let not thy heart wanton and wander from Christ after every vanity. Never
leave praying and striving, till thou can say, My soul shall be satisfied as
with morrow and fatness, and my mouth shall praise thee with joyful lips, while
I remember thee on my bed, and meditate on thee in the night watches.

Psalm 63 verse 5 Number 2 Hence also we infer that approaches to the Lord's
table are heart-melting seasons, because therein the most affecting
representations of Christ are made. As the gospel offers Him to the ear in the
most sweet affecting sounds of grace, so does His supper to the eye in the most
pleasing visions on this side of heaven. There are hearts that will not yield a
tear under other ordinances, and pour out floods.

They shall look upon me whom they have pierced, and mourn. Zechariah 12 verse 10
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.

Canticles 8 verse 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 do so also, between what is essential to
spiritual sorrow, and what is contingent.

Deep displeasure with thyself for sin, hearty resolutions and desires for its
complete mortification, these are 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 undisassembled flow from a truly broken heart.

And surely, to see who it is that thy sins have pierced, How great, how
glorious, how wonderful a person that was humbled, abased, and brought to the
dust for such a wretched being as thou, cannot but tenderly affect the
considering soul. Moreover, hence it is evident that the believing and
affectionate remembrance of Christ is most advantageous 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.

If at any time the heart be dead and hard, this is the likeliest means to
dissolve, melt, and quicken it. Look hither, hard heart, hard indeed, if this
hammer will not break it. Behold the blood of Jesus.

Art thou easily overcome by temptations to sin? This is the most powerful
restraint. How shall we that are dead to sin live any longer therein? Romans 6
verse 2 We are crucified with Christ. What have we to do with sin? When thy
heart is yielding to temptation, think, How can I do this, and crucify the Son
of God afresh? 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, that
is, they hazarded their lives to fetch it.

Much more should a Christian pour out upon the ground, yea, despise and trample
underfoot 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 costs blood, infinite precious blood, to expiate it. Are you afraid
your sins are not pardoned, but still stand against you before the Lord? What
more relieving, what more satisfying, than to see the cup of the New Testament
in the blood of Christ, which you shed for many, for the remissions of sins? Who
shall lay anything to the charge of God's elect? It is Christ that died.

Are you staggered at your sufferings, and the hard things you must endure for
Christ in this world? Doth the flesh shrink from these things, and cry, Spare
thyself? What is there more likely to fortify thy spirit with resolution and
courage, than such a sight as this? Did Christ meet the wrath of men, and the
wrath of God too? Did he stand with unbroken patience and steadfast resolution
under such troubles, and shall I shrink for a trifle? Ah, he did not serve me
so, I will arm myself with a like mind. Is thy faith staggered at the promises?
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 all
that God has spoken.

Dost thou idle away precious time, and live uselessly to Christ in thy
generation? What more fit 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 such a price, and so art strictly obliged to glorify God with thy soul and
body, which are his, 1 Corinthians 6, 20, this will powerfully awaken a dull and
sluggish spirit. In a word, what grace is there that this remembrance of Christ
cannot quicken? What sin can it not mortify? What duty can it not animate? O it
is of singular use to the people of God.

4. Though all other things do, yet Christ can never become uninteresting. Here
is an ordinance to preserve his remembrance fresh to the end of the world. The
beauty of this Rose of Sharon is never lost or withered.

He is the same yesterday, today, and forever. As his body in the grave saw no
corruption, so neither can his love or any of his excellencies. Other beauties
have their prime and their fading, 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, 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.
Blessed be God for Jesus Christ. Chapter 22, page 262 3. Preparative ask of
Christ for his own death.

Agony in the garden. 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. Luke 22, verses 41 through 44.

The hour is now almost come, even that hour of sorrow of which Christ had so
often spoken. 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. 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. This last act of Christ's preparation for his own death is
contained in the scripture, wherein we have an account of his prayer, of the
agony attending it, and of his relief in that agony by an angel that came and
comforted him.

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 was a very remarkable prayer, both for the solitariness of it, he
withdrew about a stone's cast from his dearest inmates. No ear but his father's
must hear what he had now to say, for the vehemency and importunity of it. These
were those strong cries that he poured out to God in the days of his flesh,
Hebrews 5 verse 7, and for the humility expressed in it, he fell upon the
ground, he laid himself as it were in the dust at his father's feet.

Hence we note, our Lord Jesus Christ was praying to his Father in an
extraordinary agony, when they came to apprehend him in the garden. In
explaining this last act of preparation on Christ's part, I shall speak of the
place where he prayed, and of the time, the matter, and the manner of his
prayer. The place where this last and remarkable prayer was poured out to God
was the garden.

Saint Matthew tells us it was called Gethsemane, which signifies the Valley of
Fatness, or of Olives. This garden lay very near to the city of Jerusalem, on
the east, towards the Mount of Olives. Between it and the city was the brook,
Kidron, which rose from a hill upon the north, and over this brook Christ passed
into the garden, John 18 verse 1, to which perhaps the psalmist alludes in Psalm
110 verse 7, He shall drink of the brook in the way, therefore he shall lift up
the head.

Christ went not into this garden to hide or shelter himself from his enemies.
No, had that been his design, it was the most improper place he could have
chosen, being the place where he was wont to pray, and a place well known to
Judas, who was now coming to seek him. John 18 verse 2, 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. Roman numeral 2, The time when he
entered into this garden to pray was the second yin of the evening, for it was
after the Passover, and the supper were ended. Then, Matthew 26 verse 36, Jesus
went over the brook into the garden between the hours of nine and ten in the
evening, as it is conjectured.

And so he had between two and three hours to pour out his soul to God, for it
was about midnight that Judas and the soldiers came and apprehended him. This
shows us in what frame and posture Christ desired to be found, and by it he left
us an excellent pattern of what we ought to do when imminent dangers are near to
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 spent no moment of his life idly, but these were the last moments
he had to live in the world, and here you see how they were filled up and
employed. Roman numeral 3, Consider the matter of his prayer, or the things
about which he poured out his soul to God in the garden.

He prayed, saying, Father, if thou be willing, remove this cup from me.
Nevertheless not my will, but thine, be done. By the cup, understand that
portion of sorrow sent to be given to him by his Father.

Great afflictions and bitter trials are frequently expressed in Scripture under
the metaphor of a cup. Upon the wicked he shall rain snares, fire and brimstone,
and a horrible tempest. This shall be the portion of their cup.

Psalm 11, verse 6 That is the punishment allotted to them by God for their
wickedness. Ezekiel 23, verses 32 and 33 A cup deep and large Isaiah 51, verse
17 Thou hast drunken the dregs of the cup of trembling, and wrung them out. Such
a cup was now Christ's cup, a cup of wrath, a large and deep cup that contained
more wrath than ever was drunk by any creature, even 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 wrath of God which he foresaw to be now at hand. 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? Can I not be excused? Oh, if it be possible, spare
me. This is the meaning of it. But how could Christ, who knew that God from
everlasting determined he should drink it, who had agreed 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 spoke
of this bloody baptism with which he was to be baptized that he was straight
until it was accomplished, Luke 12.50, how could he now when the cup was
delivered to him so earnestly pray that it might pass from him or he be excused
from suffering? What, did he now repent of his engagement? Does he now begin to
wish to be disengaged and that he had never undertaken such a work? 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, faithful heart. But the resolution of this doubt depends upon another
distinction which will show his meaning in it.

Not then the distinction between absolute and submissive prayers. It was the
latter that Christ offered, If thou be willing, if not I will drink it. But you
will say, Christ knew what was the mind of God.

He knew what transactions had been of old between his Father and him. And
therefore, though he did not pray absolutely, yet it is strange he would pray
conditionally it might pass. Not then in the second place the different natures
in 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 his reluctance
to such sufferings, wherein he showed himself a true man in shunning that which
was 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.

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 by which
as man, 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.

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 sins, to suffer inwardly such fear, trembling
and consternation, and as it was a clear evidence that he was in all things made
like unto his brethren except sin, and also as it serves to express the
grievousness and extremity of Christ's suffering, the very prospect of which at
some distance was so goodful to him. Roman numeral 4 Let us consider the manner
in which he prayed. It was, one, solitarily.

He did not hear 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 entrance of the garden, and Peter, James, and John,
who went farther with him than the rest, he did 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, lest it should discourage them
to see and hear how he groaned, trembled, and cried, as one in an agony, to his
father.

Reader, there are times when a Christian would not be willing that the dearest
and most intimate friend he hath in the world should be privy to what passes
between him and his God. Number 2 It was a humble prayer. That is evident by the
postures into which he cast himself, sometimes kneeling and sometimes prostrate
upon his face.

He lies in the very dust, lower he cannot fall, and his heart was as low as his
body. He is meek and lowly indeed. Number 3 It was a reiterated prayer.

He prays and then returns to the disciples, as a man in extremity turns every
way for comfort. Father, let this cup pass. But in that request 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. But alas, they rather increase than ease his burden. For he
finds them asleep, which occasioned that gentle reprehension, What, could ye not
watch with me one hour? Matthew 26, 40 What, not watch with me? Who may expect
it from you more than I? Could ye not watch? I am going to die for you, and can
ye not watch with me? What, can ye not watch with me one hour? Alas, what if I
had required greater 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 with a bloody sweat, and prays to the same purpose
again.

O how he returns upon God again and again, as if he resolved to take no denial!
But considering it must be so, he sweetly falls in with his father's will, Thy
will be done. Number 4 It was a prayer accompanied with a strange and wonderful
agony. Being in an agony, he prayed more earnestly, and his sweat was as it were
great drops of blood falling down to the ground.

Now he was read indeed in his appeal as one that trod the winepress. Consider
what an extraordinary load pressed his soul at that time, even such as no mere
man felt or could support, even the wrath of the terrible and great God in its
extremity. Who, saith the prophet, 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.

Nahum 1 verse 6 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. Matthew tells us, His soul was exceeding sorrowful, even
unto death. Matthew 26 verse 38 The word signifies, Beset with grief round
about.

And it is well expressed by that phrase of the psalmist, The sorrows of death
comforts me about, The pains of hell got hold upon me. Mark varies the
expression and gives us another word no less significant and full. He began to
be sore amazed and very heavy.

Mark 14 verse 33 Luke has another expression for it in the text, He was in an
agony. An agony is the laboring and striving of nature in its extremity. And
John gives us another expression, Now is my soul troubled.

John 12 verse 27 The original word is very significant. This was the load which
so oppressed his soul that it could not find relief in 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 to
the conflict that was at hand. 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.
Inference number 1 Did Christ pour out his soul to God so ardently in the garden
when the hour of his trouble was at hand? Then prayer is a singular preparative
for and relief against the greatest trouble. It is a happy circumstance when
troubles find us in the way of our duties.

The best posture in which we can wrestle with afflictions is upon our knees. The
naturalist tells us if a lion finds 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 be not far from me for
trouble is near for there is none to help. Psalm 22 verse 11 Woe be to him whom
death or trouble finds afar off from God.

And as prayer is the best preparative for troubles so it is the choicest relief
under them. Griefs are eased by groans. 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 Psalm 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.

To go to God when thou art full of sorrow. When thy heart is ready to burst
within thee as was 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. 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 complaint 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 hath had any experience of this. 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 I should have waited through all the troubles I have passed. If it had
not been for the help of prayer. Then the company of the best of men is not
always seasonable.

Peter, James and John were three excellent men. And yet Christ saith to them
carry ye here while I go and pray yonder. The society of men is useful in its
season.

But 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 with him
whoever they were.

Friends I must beg you excuse me 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 intrude unseasonably between thee and thy God.

It is neither rude nor unfriendly 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 social duties we may admit the company of others to join us. And
if they be such as their God the more the better. But in secret duties Christ
and thou must communicate between 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.

Matthew 6 verse 6 It is as much as if Christ had said be sure to retire into as
great privacy as may be. Let no ear but God hear what thou hast to say to him.
This is at once a mark of sincerity and a great help to spiritual liberty and
freedom with God.

Number 3 Did Christ go to God thrice upon the same account? Then Christians
should not be discouraged though they have sought God once and again and
received no answer of peace. Christ was not heard the first time and he goes the
second. He was not answered the second and he goes the third.

And yet was not answered in the thing he desired namely that the cup might pass
from him. Still 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.

Yet he justifies God but thou art holy. Psalm 22 verse 3 Christ was not heard in
the thing he desired and yet was heard in that he feared. Hebrews 5 verse 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 cost by the denial.

But now when we have a soup depending before the throne of grace and cry to God
once and again and receive no answer how do our hands hang down and our spirits
wax feeble? Then we complain when I cry and shout he shutteth out my prayers.
Thou coverest thyself with a cloud that our prayers cannot pass through.
Lamentations 3 verses 8 and 44 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 in 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.

Surely I must expect no answer. God is angry with my prayers. The seed of prayer
has lain so long under the clod 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 delayed.

As David acknowledged when he cruelly considered the matter I said in my haste I
am cut off from before thine eyes. Nevertheless thou heardest the voice of my
supplications 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. Was Christ so earnest in prayer that he prayed himself
into a very agony? Let the people of God blush to think how unlike their spirits
are to Christ as to their praying friends. Oh what lively, quick, deep and
tender apprehensions of those things about which he prayed had Christ.

Being in an agony he prayed the more earnestly. I do not say Christ is immutable
in this. No, but his fervor in prayer is a pattern for us and serves severely to
rebuke the dullness and formality of 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? Oh how unlike Christ are we. His
prayers were pleading prayers full of mighty arguments and fervent affections.
Oh that his people were in this more like him.

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 fearful thing to fall into the hands of the living God for our God is a
consuming fire. Ah what is divine wrath that Christ should faint when the cup
came to him? Could not he bear and dost thou think to bear it? Did Christ sweat
as it were drops of blood before it? And dost thou make light of it? Poor man,
if it staggered him, it will confound thee. If it made him groan, it will make
thee hollow eternally.

Come sinner, come. Dost thou make light of the threatenings of the wrath of God
against sin? Dost thou think there is no such matter in it as these zealous
preachers represent? Come look here upon my text which shows thee the face of
the Son of God full of purple drops under the sense and apprehension of it. Hark
how he cries.

Father, if it be possible, let this cup pass. O anything of punishment rather
than this. Hear what he tells the disciples.

My soul is sorrowful even to death, amazed and very heavy. But fools make a mock
at sin and the threatenings that lie against it. Number six.

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 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 besides the pain of
dissolution. I remember it is related of one of the martyrs that being observed
to be cheerful when he came to the stake, one asked him why his heart was so
light when death, and that in such a terrible form, was before him. O, said he,
my heart is so light at my death because Christ was so heavy at his.

Number seven. 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 as he lay in the garden. He that suffered for us more than any creature
ever did or could may well challenge more love than all the creatures in the
world.

O, what hath he suffered and suffered on thy account by pride, by earthliness,
sensuality, unbelief, hardness of heart, added weight to the burden of his
sorrows in that day. Chapter 23, page 273. First preparative for Christ's death
on his enemy's part, treason of Judas.

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. Matthew
26, verses 47-49. We have seen how Christ prepared himself for his death.

He hath commended his people to the Father, instituted the blessed memorial of
his death, poured out his soul to God in the garden, and now he is ready and
waits for the coming of his enemies. And think you that they were idle on their
part? 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, 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, verses 14 and 15. And, number one, 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 name and
reputation of his upright servants.

His office, one of the twelve, is added to aggravate the sin and to show how
that prophecy was accomplished in him. Yea, mine own familiar friend, in whom I
trusted, which did eat of my bread, hath lifted up his heel against me. Psalm
41, verse 9. Lo, this was the traitor, and this was his name, and office.

Number two. You have a description of the treason, or an account of 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 the devil put into his heart, employing the lust of covetousness, which was
predominant there. What will not a carnal heart attempt, if the devil soothes a
temptation to the predominant lust, and God withholds restraining grace? Number
three. You have here the way 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 his signal, lest they should mistake the
man.

For they aimed neither at small nor at 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 want to start from them, but freely offered up himself to them. And number
four.

Observe when this treasonable design was executed upon Christ. It was while he
stood among his disciples, exhorting them to prayer and watchfulness, dropping
heavenly and most seasonable counsels. While he yet spake, lo Judas, and with
him a multitude, came with swords and staves.

Surely then it is no better than a Judas plot to disturb and afflict the
servants of God in the discharge of their duties. Hence it was the lot of our
Lord Jesus Christ to be betrayed into the hands of his enemies by a false and
pretended friend. Look, as Joseph was betrayed and sold by his brethren.

David by Ahithophel, 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 bid the soldiers bind those blessed hands that not long
before had washed the traitor's feet.

We will here consider the character of Judas and the relations he sustained to
Christ. His treason in its several aggravations, the motives by which he was
governed, and the issue of this treason, both as to Christ and as to himself.
Roman numeral one.

Judas was eminent by reason of the dignity to which Christ had raised him. He
was one of the twelve, one retained not in a more general and common, but in the
nearest and most intimate and honorable relation to Jesus Christ. There were in
the time of Christ secret disciples, men that believed but kept their stations
and abode with their relations and their callings.

There were also seventy 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. It was the highest dignity that was conferred upon any, and of
this number was Judas.

And being one of the twelve, he was daily conversant with Christ, often joined
him in prayer, often sat at his feet hearing his gracious words. It was one of
Augustine's three wishes that he had seen Christ in the flesh. Judas not only
saw him, but dwelt with him, traveled with him, and ate and drank with him.

And during the whole time of his abode with him, all Christ's conduct towards
him was 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 he betrayed
him. 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 being a castaway, but he had a peculiar office.

He bared a bag. That is, he was an almaner, or the steward of the family, to
take care to provide for the necessary accommodations of Christ in 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, honored him, and dealt with him so tenderly.

This Reformation audio track is a production of Stillwater's Revival Books. SWRB
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abbreviated capital A, capital B, Canada, T6L3T5.

You may also request a free printed catalog. And remember that John Calvin, in
defending the Reformation's regulative principle of worship, or what is
sometimes called the scriptural law of worship, commenting on the words of God,
which I commanded them not, neither came into my heart, from his commentary on
Jeremiah 731, writes, God here cuts off from men every occasion for making
evasions, since he condemns by this one phrase, I have not commanded them,
whatever the Jews devised. There is then no other argument needed to condemn
superstitions than that they are not commanded by God.

For when men allow themselves to worship God according to their own fancies, and
attend not to his commands, they pervert true religion. And if this principle
was adopted by the Papists, all those fictitious modes of worship in which they
absurdly exercise themselves would fall to the ground. It is indeed a horrible
thing for the Papists to seek to discharge their duties towards God by
performing their own superstitions.

There is an immense number of them, as it is well known, and as it manifestly
appears. Were they to admit this principle, that we cannot rightly worship God
except by obeying his word, they would be delivered from their deep abyss of
error. The prophet's words, then, are very important, when he says that God had
commanded no such thing, and that it never came to his mind.

As though he had said that men assume too much wisdom when they devise what he
never required, nay, what he never knew.


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  CHAPTER 17: PART 13
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The preservation of the burning bush, of the three children amidst the flames,
and of Daniel in the den of lions, are scarcely greater wonders than these which
our eyes daily behold. As the fire we have certainly consumed, and the lions,
without doubt, have rendered and devoured, had not God, by the interposition of
His own hand, stopped and hindered the effect, so would the sin in us, and the
malice 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 you, do you owe all your mercies and salvation, 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, that they may be one as we are. And well might He join them, 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
mercy that Christ earnestly prayed for was that His joy might be fulfilled in
them. 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 a 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 trouble and perplexities. I know their hearts will be
subject to despond.

O let Me obtain divine joy for them before I go. I would not only have them
live, but live joyfully. 4. And as a continued spring to maintain all these
mercies, He prays that they all may be sanctified through the truth, that is
more abundantly sanctified than yet they were, by a deeper implanting of
gracious habits and principles in their heart.

This is a singular mercy, 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 great help to their perseverance, union, and spiritual joy, for
which He had prayed, and which are all advanced by their increasing
sanctification.

5. And as the completion and perfection of all mercies, He prays that they may
be with Him where He is, to behold His glory. Verse 24. This is the best and
highest privilege of which they are capable.

The end of His coming down from heaven, and returning thither again, was to
bring many sons and daughters unto glory. You see, Christ asked no small thing
for His people. No mercies but the best, that both worlds afford would suffice
Him on their behalf.

2. Let us see how He urges His requests, and with what arguments He pleads with
the Father for these things. 1. The first argument is drawn from the joint
interest that Himself and His Father have in those for whom He prays, All mine
are thine, and thine are mine. Verse 10.

As if He had said, Father, behold and consider the persons I pray for, they are
thy children as well as mine, the very same whom thou hast embraced in 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. O therefore, keep, comfort,
sanctify and save them, for they are thine.

What a mighty plea is this! Surely, Christians, your intercessor is skillful in
his work, your advocate wants no eloquence or ability to plead for you. 2. 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. My glory and
honor are infinitely dear to thee.

I know thy heart is entirely set 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 me, nay, I am daily blasphemed and dishonored by
them. These are they from whom my glory and praise in the world must rise.

Should these then wander and perish, where shall my 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 what is dearer, what nearer to the
heart of God. 3. And yet to make all fast and sure, he adds a third argument,
and now I am no more in the world, that is, as to his bodily presence. This,
which had been a sweet spring of comfort to them in all their troubles, was in a
little time to be removed.

It might now have been said to the pence of 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 head today? This comfortable enjoyment must
be taken from them. And here lies the argument, Father, consider the sadness and
trouble in which I leave my poor children. While 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 restore 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 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
the tender lambs, when the shepherd is smitten? Number 4 And further, to move
and engage the father's care and love for them, he subjoins another great
consideration, drawn from the danger in which he leads them. 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 opposition of it, they cannot escape. Seeing,
therefore, I must leave them in the midst of a sinful, troublesome, and
dangerous world where they can neither move backward nor forward without danger
of sin or ruin.

Oh, provide for them and take special care of 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 enemy's quarters, thy sheep in the midst of wolves, thy
precious treasures among thieves.

Number 5 And yet he has not done, for he adds another argument, And I come to
thee. As his leaving them was an argument, so his coming to the Father is also a
mighty argument. There is much in these words, I come to thee.

I thy beloved Son, in whom thy soul delighteth, I to whom thou never deniest
anything, I am now coming to thee, my Father. I am 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 my Father and their Father, my God and their God. Now then,
since I come to thee through such bitter pains and all this on their account,
since I do but now, as it were, begin that intercession work which I shall live
forever to perform for them in heaven, Father, hear, Father, grant what I
request.

Number 6 And to close all, he tells the Father how careful he has 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.

Thou didst commit them to me to be redeemed. I undertook the trust and said, If
any of them be lost at my hand, let them be required. In pursuance of which
trust I am now here on the earth in a body of flesh.

I have been faithful in every point. I have redeemed them, for he speaks of that
has finished and done, which was now ready to be done. I have kept 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 cared 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. Roman numeral 3 The
next inquiry 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. For he tells us, The Father himself loveth you. John 16.27
That is, he is inclined enough of his own accord to do you good.

But the reasons of this exceeding importunity we may suppose to have been Number
1 He foresaw a great trial then at hand, yea, and all the after trials of his
people, as well as that. He knew how much they would be sifted and straightened
in the hour and power of darkness. 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 hanged dead upon the cross, yea, sealed
up in a grave.

He foresaw into what straits his poor people would fall, between a busy tempter
and an unbelieving heart. Therefore he prays and pleads with such importunity
for them that they might not fail. Number 2 He was now entering upon his
intercession work in heaven, and he was desirous in this prayer to give us a
specimen of that part of his work 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,
nor 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 honor to
which he is now exalted.

Here he uses prostrations of body, cries and tears in his prayers. There his
intercession is carried in a more majestic way, becoming an exalted Savior. But
yet in this he has left us a special assistance, to show the temper and working
of his heart now in heaven towards us.

Number 3 And lastly we would leave this as a standing monument of his care and
love for 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 in their presence. 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.

Roman numeral 4 If you ask how this gives evidence of Christ's tender care and
love to his people, I answer it appears in these two particulars. Number 1 His
love and care were manifested in the choice of mercies for them. He does not
pray for health, honor, long life, riches, but for their preservation from sin,
spiritual joy in God, sanctification and eternal glory.

No mercies but the very best in God's treasury does he ask for his people. The
rest he is content should be dispensed promiscuously by providence, but these he
will settle as a heritage upon his children. O see the love of Christ, look over
all your spiritual inheritance in Christ, compare it with the richest, fairest,
largest 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 Savior. Number 2 Besides,
what an evidence of his tenderness to you and great care for you was it that he
should so intently and so affectionately seek and plead your concerns with God
at such a time, even when a world of sorrow encompassed him on every side. A cup
of wrath mixed and ready to be put into his hand.

At that very time when the clouds of wrath grew black, a storm was 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, his own
sufferings. Now he doth as it were forget his own sorrows for our peace and
comfort.

O love unspeakable. Inference number 1 Did Christ so eminently show his care and
love for his people in this his parting hour, then he will keep them to the end.
Do you hear how he pleads? 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 pleading of such a son? O it can never be.

He cannot deny him. Christ has the art and skill of prevailing with God. 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 manages 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.

O think of this when danger surrounds 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, I have prayed for thee.

Luke 22, 32 Number 2 Again, hence we learn that argumentative prayers are
excellent prayers. The strength of everything is in its joint. 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 leave Christ, 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, Come now, let us reason together. Isaiah 118 God, as one observes,
reasons with us by his word and providences outwardly, and by the motions of his
Spirit inwardly.

And 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
work. And it is condemned as a very sinful defect in professors, that they did
not plead the church's cause with God. There is none to plead thy cause, that
thou mayest be bound up.

Jeremiah 30.13 What was Jacob's wrestling with the angel, but his holy pleading
and importunity with God? And how well it pleased God, let the event speak. As a
prince he prevailed and had power with God. Genesis 32.24 And Hosea 12.4 His
name was no more called Jacob, but Israel, a prince with God.

By these holy pleadings the king is held in his galleries. Kennecal 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 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. For one says, the heart
cries to God more by groans than by words and more by tears than by speaking.
God is greatly delighted with such prayers.

Thou hast said, I will surely do thee good, said Jacob. Genesis 32.12 It is
thine own free promise. I did not go of myself, but thou bet'st me go and
encouraged me with this promise.

Oh, this is pleasing to God when by his spirit of adoption we can come to him
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 prevail, if not with his father? Father, hear me.

The fathers of our flesh are full of compassion and pity their children and know
how to give good things to them when they ask. And is not the father of spirits
more full of compassion, more full of pity? Number three. What an excellent
pattern is here for all that have the charge and government of others committed
to them, whether magistrates, ministers or parents, showing how to acquit
themselves towards their relations when they come to die.

Look upon the dying Jesus. See how his care and love to his people broke out
when the time of his departure was at hand. Surely, as we are bound to remember
our relatives every day and to lay up 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 do not die with us. They outlive 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 love to his
children often carried them before the Lord, prayed and pleaded with God for
them, wept and made supplications for them. The prayers and blessings left by
him before the Lord I esteem above the fairest inheritance on earth. Oh, it is
no small mercy to have thousands of fervent prayers lying before the Lord in
heaven for us.

And oh, that we would all be faithful to this duty. Surely our love, especially
to the souls of our relatives, should not go cold. Oh, that we would remember
this duty in our lives, and if God give opportunity and ability, discharge it
fully when we die.

Considering as Christ did, that we shall be no more, but they are in the midst
of a defiled, tempting, troublesome world. What temptations and troubles may
befall them, we do not know. Oh, imitate Christ your pattern.

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 with good reason, for he has paid dear for them. Let
his dying language, this last farewell, say how he prized them.

The Lord's portion is his people. Jacob is the lot of his inheritance.
Deuteronomy 32 verse 9 They are a peculiar treasure to him above all the people
of the earth.

Exodus 19 verse 5 Whatever is much upon our hearts when we die is dear to us
indeed. Oh, how precious, how dear should Jesus Christ be to us. Were we first
and last upon his heart? Did he pray for us? Did he wrestle with God for us when
the sorrows of death compassed him about? How then are we bound not only to love
him and esteem him while we live, but to be in pains of love for him when we
feel the pains of death upon us? The very last whisper of our departing souls
should be, Blessed be God for Jesus Christ.

Chapter 21, page 248 The second preparative act of Christ for his own death, the
Lord's Supper. The Lord Jesus, the same night in which he was betrayed, took
bread. And when he had given thanks, he broke it and said, Take, eat.

This is my body which is broken for you. Do this 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. 1 Corinthians 11,
verses 23-25 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
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. This, his second act, manifests no less love than the former.

It is like a man plucking off the ring from his finger when about to die and
delivering it to his dearest friends to keep as a memorial of him. In the text
there are four things noticed by the Apostle respecting this last and lovely act
of Christ, namely 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 royal power and authority. And Jesus came and spake unto
them, saying, All power is given unto me in heaven and earth. Go ye therefore.

Matthew 28, verses 18-19 The government is upon his shoulders. Isaiah 9, verse 6
He shall bear the glory. Zechariah 6, verse 18 2. The time when the Lord Jesus
Christ 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, In that same night, that night forever
to be remembered. He gives that night a season of spiritual refreshment to his
disciples before the conflict. He appoints that night an ordinance in the church
For the confirmation and consolation of his people in all generations to the end
of the world.

3. The institute of itself. In which we have the memorative, Significative,
Instructive signs, Bread and wine. And the glorious mysteries represented and
shadowed forth by them.

Namely, Jesus Christ crucified, The proper New Testament nourishment of
believers. Bread and wine excellently shadow forth the flesh and blood of a
crucified Savior. Not only in their usefulness, but in the manner of their
preparation.

The corn must be ground in the mill, The grapes torn and squeezed in the wine
press, Before we can have either 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
to be set apart for this use and end.

And as lively signs, Shadowed forth a crucified Jesus, Represent him to us in
his red garment. 4. Notice the use, design, and end of this institution. In
remembrance, or for a memorial of me.

Oh, there is much in this. Christ knew how apt our base hearts would be to
forget him, Amidst the throng of sensible objects. And how great the loss which
that forgetfulness of him, And of his sufferings would occasion us.

Therefore he appoints 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, The memorial Christ left
with his people in the last supper, 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 sip flowing his own blood, To
be meat and drink for our souls. Oh, what manner of love was this! It is true
his picture in the supper is full of scars and wounds, But these are honorable
scars, And highly grace and commend it to his spouse, For whose sake he here
receives them. They are marks of love and honor, Drawn, that as oft as his
people looked upon the portraiture of him, They might remember and be deeply
affected With what 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. Oh, see the love of a Savior!
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, Reader, I shall discuss
briefly these three things. What it is to remember Christ in the Lord's Supper.

What aptitude there is in that ordinance, So to bring him to our remembrance.
And how the care and love of Christ is manifested In his leaving such a memorial
of himself with us. Roman numeral I. Remembrance, properly, is the return of the
mind to an object With which it has been formerly conversant.

And this may be either speculatively or transiently Or affectionately 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 Peter
remembered the word of the Lord And went out and wept bitterly. Matthew 26.75
His very heart was melted with that remembrance.

His bowels were pained, he could not refrain But went out and wept abundantly.
Thus Joseph, when he saw his brother Benjamin Which renewed the memory of former
days and endearments Was greatly affected. And he lifted 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 unto 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. Genesis 43.29.30
Such a remembrance of Christ is here intended. This is indeed a gracious
remembrance of Christ The mere speculative remembrance 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. Behold, he cometh 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. Revelation 1.7 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 a 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 Number one, 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 sweet and gracious transactions And
intimacies between Christ and his people From the time of their first happy
acquaintance with him But much of the sweetness they have had In former hours of
communion with him Is lost and gone For nothing is more inconstant than our
spiritual comforts Here at the Lord's table Our old acquaintance is renewed And
the remembrance of his goodness and love revived We will remember thy love more
than wine The upright love thee Canticles 1 verse 4 Number two Such a
remembrance of Christ includes faith Without discerning Christ in his supper
There is no remembrance of him And without faith, no discerning Christ there But
when the precious eye of faith Hath spied Christ under the veil It presently
calls up the affections Saying, come see the Lord These are the wounds he
received from me This is he that loved me And gave himself for me Awake my love,
rouse up my hope Flame out my desires Come forth all ye powers And affections of
my soul Come, see the Lord No sooner doth 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 Number three This remembrance of Christ Includes
suitable impressions Made upon the affections And therein lies the nature of
this Inestimable blessing Communion with God Various representations of Christ
Are made at his table Sometimes the soul there calls to mind The infinite wisdom
That contrives the glorious And mysterious design of redemption The effect of
this Is wonder and admiration O the manifold wisdom of God Ephesians 3 verse 10
O the depth, the height, 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 in that ordinance O how inflexible is
the justice of God What? No abatement? No sparing mercy? No not to his own son?
This begets in the heart A just and deep indignation against sin O cursed sin It
was thou that 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 hast the knife that stabbed him Thou the sword that pierced him O what
revenge it works 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 life And it also
produces in humble adoration Of the goodness and mercy of God In exacting
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? If these
things were done in the green tree What would have been done in the dry?
Sometimes extraordinary representations 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 soul How is the soul
transported 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 Whoever loved at
this rate To lay down his life for enemies O love unutterable and inconceivable
Sometimes the fruits of his death Are there gloriously displayed Even his
satisfaction for sin And the purchase by his blood Of the internal 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 the
nature Of that remembrance of Christ Here spoken of Roman numeral 2 What
aptitude or fitness 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
hath as divines well observe A threefold use As its memorative Significative And
instructive As it is memorative 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 Lord's supper
Comes to us like a ring Plucked off from Christ's finger Or a bracelet from his
arm Or rather like 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 is a significative
sign Most amply signifying His bitter suffering for us And our strict And
intimate union with him Both which have An excellent fitness To move the heart
Into steepest affections The breaking of the bread And pouring forth the wine
Signify the former Our eating, drinking And incorporating them Is a lively
Signification of the latter Moreover this ordinance Has an excellent use For
this affectionate Remembrance of Christ As it is an instructive sign It
instructs and enlightens us Particularly in these truths Number one 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 Man did eat angels food Psalm 78 25
Referring to the manna That fell from heaven Which yet was but a type And a weak
shadow of Christ On whom believers feed Number two 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 Hath ratified it So that all its
excellent promises And blessings Are now fully confirmed To that believing soul
Hebrews 9 verses 16 and 17 And these And many more choice truths Are we taught
by this sign And in all these ways It reminds us of Christ And helps powerfully
To raise Warm And affect our hearts With the remembrance of him Roman numeral 3
The last inquiry is How Christ hath hereby Left such a special mark Of his care
and love For his people And number one This is a special mark Of the care and
love of Christ Inasmuch as hereby He hath 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 full force It
being the cup Of the New Testament In his blood Matthew 26, 28 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 this God Should
stand before you At the table with Christ With all the promises In his hand and
say I deliver this to thee As my deed What thank you Does not this promote And
confirm The faith of a believer Number two This is a special mark Of Christ's
care and love Inasmuch as by it He hath made abundant provision For the
enlargement Of the joy and comfort Of his people Believers are at disordinance
As Mary was at the sepulcher With fear and great joy Matthew 28, verse 8 Come
reader Speak thy heart If thou be one That heartily lovest Jesus Christ And hath
gone many days Possibly years Mourning and lamenting Because of the obscurity
And uncertainty Of thine interest in him Who hath sought him Sorrowing in this
ordinance And in that In one duty and another If at last Christ should take off
That covering As one calls it From his face And be known of thee And 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 satisfy thee Then 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
transcending All the joys and pleasures Of the world Number three This is a
signal mark Of Christ's care and love Inasmuch as it is One of the highest And
best helps For the mortification Of sin in his people Nothing tends more To the
destruction of sin One writer 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 Number four Moreover his care
and love Appear in providing An ordinance So excellently adapted To excite his
people's love Into a lively flame When Joseph made himself Known to his brethren
I am Joseph your brother Whom ye sold Be not grieved Oh what showers of tears
And dear affections Were there How did they fall Upon each other's necks So that
the Egyptians wondered How does the soul If I may so speak Passionately love
Jesus Christ at such a time The fairest among ten thousand What hath he done
What hath he suffered for me What great things Hath my Jesus given And what
great things Hath he forgiven me A world A thousand worlds Cannot show such
another Here the soul Is melted down by love At his feet Number five Christ's
care and love Are further manifested To people in this ordinance As it is one of
the strongest bonds Of union between them We being many Are one bread And one
body For we are all partakers Of that one bread 1 Corinthians 10 verse 17 This
Reformation audio track Is a production of Stillwater's Revival Books SWRB makes
thousands Of classic Reformation resources Available free and for sale In audio,
video and printed formats Our many free resources As well as our complete Mail
order catalog Containing thousands of Classic and contemporary Puritan and
Reform books Tapes and videos At great discounts Is on the web At www.swrb.com
We can also be reached by email At swrb at swrb dot com By phone at 780-450-3730
By fax at 780-468-1096 Or by mail at 4710-37A Edmonton Alberta Canada T6L3T5 You
may also request a free printed catalog And remember that John Calvin In
defending the Reformation's Regulative principle of worship Or what is sometimes
called The scriptural law of worship Commenting on the words of God Which I
commanded them not Neither came into my heart From his commentary On Jeremiah
731 Writes God here cuts off from men Every occasion for making evasions Since
he condemns by this one phrase I have not commanded them Whatever the Jews
devised There is then no other argument Needed to condemn superstitions Than
that they are not commanded by God For when men allow themselves To worship God
According to their own fancies And attend not to his commands They pervert true
religion And if this principle Was adopted by the Papists All those fictitious
modes of worship In which they absurdly exercise themselves Would fall to the
ground It is indeed a horrible thing For the Papists To seek to discharge their
duties Towards God By performing their own superstitions There is an immense
number of them As it is well known And as it manifestly appears Were they to
admit this principle That we cannot rightly worship God Except by obeying his
word They would be delivered From their deep abyss of error The prophet's words
then Are very important When he says That God had commanded no such thing And
that it never came to his mind As though he had said That men assume too much
wisdom When they devise what he never required Nay, what he never knew


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  CHAPTER 18: PART 12
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The example does not oblige us, as a learned man well observes, to the same
individual act, but it obliges us to follow the reason of the example. That is,
after Christ's example, we must be ready to perform the humblest offices of love
and service to one another. And indeed to this it obliges most forcibly, for it
is as if a master, being a proud servant that despises his work, as if it were
too mean and base, should come and take it out of his hands.

And when he has done it, should say, Doth your Lord and Master think it not
beneath him to do it? And is it beneath you? What more detestable, says Bernard,
what more unworthy, or what deserves severer punishment, than for a poor man to
magnify himself after he hath 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 hath seen majesty emptying itself, seen one so infinitely above
us, stooped so far beneath us. Ah, how opposite should pride and haughtiness 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. Philippians 2, verse 4 And does it
become you to be proud and selfish? Jerome, in his epistle to Pamecius, 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 is this to buffeting and spitting, being crowned with thorns, scourging
and dying? Yet Christ underwent all this, and that for the ungodly. Number 3 Did
Christ stoop so low as to become a man to save us? Then those that perish under
the gospel must perish without excuse. What, would you have Christ do more? No,
he hath 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 those shall sink under
wrath that neglect so great salvation. The Lord Jesus is brought low, but the
unbeliever would lay him yet lower. He would tread underfoot the Son of God.

Hebrews 10 verse 29 For such, as the apostles there speak, is reserved something
worse than dying without mercy. What pleas and excuses others will make at the
judgment seat I know not, but one thing is evident, such will be speechless. 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 readeth these lines? Number four
Moreover, hence it follows that none doth or can love like Christ. His love to
man is matchless.

Its freeness, strength, eternity, and immutability give it a luster beyond all
examples. It was a love strong indeed that made him lay aside his glory to be
found in fashion as a man 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 Christian's love who could die one for another.

But neither were they called to such self-denial as Christ, nor had he such
inducements from the object of his love as they had. His love, like himself, is
wonderful. Number five Did the Lord Jesus so deeply abase himself for us? What
claims has he on us to exalt and honor him who for our sakes was so abased? 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 made to me.

And oh, that all to whom Christ is dear would study to exalt and honor him in
these four ways, by frequent and delightful speaking of him and for him. When
Paul had once mentioned his name, he knows not how to part with it, but repeats
it no less than ten times in the compass of ten verses. 1 Corinthians 1 verses
1-10 It was Lambert's motto, None but Christ, None but Christ.

It is said of Johannes Marius that after his conversion he was seldom or never
observed to mention the name of Jesus, but tears would drop from his eyes, so
dear was Christ to him. Mr. Fox never denied any beggar that asked alms in
Christ's name or for Jesus' sake. Julius Palmer, when all concluded he was dead,
being turned as black as a coal, 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
them, they still pressed upon him, not being half of them able to hear, that he
was in great danger of losing 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, crying, A Savior! A Savior! till the very heavens rung with
their acclamations. And all that night the poor Grecians, with instruments of
song and songs of praise, danced and sung about his tent, extolling him as of
God that had delivered them.

But surely you have more reason to be exalting the author of your salvation, who
at a dearer rate hath freed you from a more dreadful bondage. O ye that have
escaped the eternal wrath of God by the humiliation of his Son, extol your great
Redeemer, and forever celebrate his praises. Honor him by exercising faith in
him for whatsoever lies in the promises yet unaccomplished.

In this you see the great and most difficult promise fulfilled, the seed of the
woman shall bruise the serpent's head, Genesis 3.15. And seeing that which was
most improbable and difficult is fulfilled, even Christ come in the flesh, we
think our unbelief should be removed forever, and all other promises 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 that, being
a man, he should perform all the good which his incarnation and death procured.
Unbelief usually argues from one of these two grounds.

Can God do this? Or will God do it? It is questioning either his power or his
will. But after this, let it cease forever to find fault 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 in question by any that
consider how low he stooped for our sakes. Honor him by drawing nigh to God with
delight through the veil of Christ's flesh, Hebrews 10 verse 20. God hath made
this flesh of Christ a veil between 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 the 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.

Honor him also by applying yourselves to him under all temptations, wants, 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 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. Wherefore, in all things it behooved 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.

Hebrews 2 verse 17 You know by this argument the Lord pressed the Israelites to
be kind to strangers, for sayeth he, you know the heart of a stranger. Exodus 23
verse 9 Christ, by being in our nature, knows experimentally what are our wants,
fears, temptations, and distresses, and so is able to have compassion. O let
your hearts dwell upon this admirable condescension, till they be filled with
it, and your lips say, Thanks be to God for Jesus Christ.

Chapter 19 page 223 Christ's Humiliation in His Life And being found in fashion
as a man, he humbled himself, and became obedient unto death, even the death of
the cross. Philippians 2 verse 8 This scripture was considered in the last
discourse, and indeed can never be enough considered. It holds forth the humble
state of the Lord Jesus during the time of his abode on earth.

We have seen how he was humbled by his incarnation. We are now to consider how
he was humbled in his life. 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
notice and improve some more observable particulars in his life, wherein
especially he was humbled. Roman numeral 1 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 fulfill all righteousness. And when eight days were
accomplished for the circumcising of the child, his name was called Jesus. Luke
2, 21 Hereby the Son of God was greatly humbled, especially in these two
respects.

Number 1. In that hereby he obliged himself to keep the whole law, though he was
the lawmaker. For I testify again to every man that is circumcised that he is a
debtor to do the whole law. Galatians 5 verse 3. The apostle's meaning is, he is
a debtor in respect to duty, because he that thinks himself bound to keep one
part of the ceremonial law doth thereby bind himself to keep it all, for all the
parts are inseparably united.

And he that is a debtor in duty to keep the whole law quickly becomes a debtor
as to its penalty, not being able to keep any part of it. Christ therefore
coming as our surety by his circumcision obliges himself to pay the whole debt
of duty by fulfilling all righteousness. And though his obedience to the law 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 guilt that none were able to bear but Christ. Acts 15
verse 10. And it was no small thing in Christ to bind himself to the law as a
subject made under it, for he was the lawgiver above all law.

And here in the sovereignty of God, one of the choice flowers in the crown of
heaven was obscured and veiled by his objection. 2. By his circumcision he was
represented to the world, not only as a subject, but 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 circumcision. It served to
admonish Abraham and his seed of the guiltiness, uncleanness, and corruption of
their hearts and nature. So Jeremiah 4 verse 4. Hence the rebellious and
unmortified are called stiff-necked and uncircumcised in heart.

Acts 7 verse 51. And as it served to convince of natural uncleanness, so it
signified and sealed the putting off the body of the sins of the flesh, as the
apostle expresses it. Colossians 2 verse 11.

Roman numeral 2. Christ was humbled by persecution, and that in the very morning
of his life he was banished almost as soon as born. Flee into Egypt, said the
angel to Joseph, and be thou there till I bring thee word, for Herod will seek
the young and child to destroy him. Matthew 2 13.

Ungrateful Herod, was this entertainment for a savior? What, raise a country
against him, as if a destroyer rather than a savior had landed upon the coast?
But herein Herod fulfilled the scriptures while venting his own rage, for so it
was foretold. Jeremiah 31 verse 15. And this early persecution was not obscurely
hinted in the title of the 22nd psalm, a psalm which looks rather like a history
of the new than a prophecy of the Old Testament.

Roman numeral 3. 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, though he was rich, yet for
our sakes he became poor.

2 Corinthians 8 verse 9. 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 the beasts of the earth. So he told the scribe who professed such
readiness to follow him, The foxes have holes, and the birds of the air have
nests, but the son of man hath not where to lay his head.

Matthew 8 verse 20. Sometimes he feeds upon barley bread and broiled fish, and
sometimes he was hungry and had nothing to eat. Mark 11 verse 12.

He came not to be ministered unto, but to minister. Matthew 20 verse 28. Not to
amass earthly treasures, but to bestow heavenly ones.

His great and heavenly soul neglected and despised those things which too many
of his followers too much admire and prosecute. He spent not a careful thought
about those things that engrossed 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 for contempt upon its ensnaring glory, and therefore went before
us in a chosen and voluntary poverty.

Roman numeral 4. Our Lord Jesus was yet further humbled in his life by the
horrid temptations wherewith Satan assaulted him, than which nothing could be
more grievous to his holy heart. The evangelist gives us an account of this.
Luke 4 verses 1 through 13.

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, keeps him fasting forty days and forty nights, and assaults him with a
very plausible temptation at first, and afterwards with a variety, trying
several weapons upon him. When he had made a thrust at him with the first
weapon, in which he especially trusted, commands that these stones be made
bread, and saw how Christ put it by, he changes his position, 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 vial, which however much shaken and agitated produces no dregs or
sediment, but remains pure still.

I say seeing this, he makes a politic retreat, quits the field for a season, yet
leaves it with a resolution to return to him again. 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, than to be now shut into a wilderness with the devil, there to be
tempted so many days, and have his ears filled, though not defiled, with horrid
blasphemy. How great a humiliation must this be to him who was truly God, to see
a slave of his house, setting upon himself the Lord, his jailer coming to take
him prisoners 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. Roman numeral 5 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 a 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 bear our sickness, and took our infirmities.

Matthew 8, verses 16 and 17 This was spoken upon the occasion of some poor
creatures that were possessed by the devil, being brought to him to be
dispossessed. It is said that when he saw Mary weeping and the Jews also weeping
which came with her, he groaned in the spirit and was troubled. John 11, 33 And
Jesus wept.

Verse 35 Yea, his heart flowed with pity for them that had not one drop of
themselves. Witness his tears wept over Jerusalem. Matthew 19, verses 41 and 42
He foresaw the misery that was coming, though they neither 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 mourned not for their own sins. Therefore it is
said, He was grieved for the hardness of their hearts. Mark 3, verse 5 So that
the commendation of a good physician, that he doth, as it were, die with every
patient, was most applicable to our tenderhearted physician.

This was one of those things that made him a man of sorrows and acquainted with
grief. For the more holy anyone is, the more he is grieved and afflicted by the
sin of others. And the more tender any man is, the more he is pierced with
beholding the miseries that lie upon others.

Certainly there was never any heart more holy or more sensible, tender and
compassionate than Christ. Roman numeral 6 That which yet helped to humble him
lower was the ungrateful and most base and unworthy reception given him. He was
not received or treated like a savior, but as the vilest of men.

One would think that when he came from heaven to give his life a ransom for
many, Matthew 20.28 When he was not sent to condemn the world, but that the
world through him might be saved, John 3.15 When he came to destroy the works of
the devil, 1 John 3.8, to open the prison doors and proclaim liberty to the
captives, Isaiah 61.1 I say, when such a Savior arrived, oh, with what
acclamations of joy and demonstrations 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 15.18 He was despised by them. Matthew
13.55 So reproached that he became the reproach of men.

Psalm 22.6 Accused of working his miracles by the power of the devil. Matthew
12.24 He was trod upon as a worm. Psalm 22.6 They buffeted him.

Matthew 26.67 Smote him on the head. Matthew 27.30 Arrayed him as a fool. Verses
28 and 29 Spat in his face.

Verse 30 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. Inference number 1 From Christ's humiliation in
submitting to be circumcised, and thereby obliging himself to fulfill the whole
law, it follows that justice itself may set its hand and seal to the acquittance
and discharge of believers. Christ hereby obliged himself to pay the utmost
demand of the law, 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 observance 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 give the believer a full acquittance. That God may be just,
and the justifier of him that believeth in Jesus.

Romans 3.26 Had not Christ been under this obligation, we had never been
discharged. Had not his obedience been entire, complete, and perfect, our
justification could not have been so. He that has a precious treasure will be
loath to adventure it in a leaky vessel.

Woe to the holiest man on earth, if the safety of his precious soul were to be
adventured on the ground of the best duty that ever he performed. But Christ's
obedience and righteousness is firm and sound, a foundation on which we may
safely adventure all. Number 2 From the early flight of Christ into Egypt we
infer that the greatest innocency and piety cannot exempt from persecution and
injury.

Whom are innocent than Christ, and whom are persecuted? The world is the world
still. I have given them thy word, and the world hath hated them. John 17.14 The
adversary 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.

All that will live godly in Christ Jesus must suffer persecution. 2 Timothy 3.12
Whosoever resolves to live holily must never expect to live quietly. All that
will live godly will exhibit holiness in their lives, which convinces and
disturbs the consciences of the ungodly.

It is this enrages, for there is an enmity and antipathy between them, and this
enmity runs in the blood, and it is transmitted with it from generation to
generation. As then, he that was born after the flesh persecuted him that was
born after the spirit, even so it is now. Galatians 4.29 Mark So it was, and so
it is still.

Cain's club is still carried up and down, crimsoned with the blood of Abel, said
Balthasar. But thus it must be, to conform us unto Christ. And oh, that your
spirit, as well as your condition, may better harmonize 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 a flint, which seems cold, but if you
strike him, he is all fiery.

To do well, and suffer ill, is Christlike. 3. Such as are full of grace and
holiness, may be destitute of earthly comforts. What an overflowing fullness of
grace was there in Christ, and yet how low did his outward comfort sometimes
fall.

And as it fared with him, so did it with many others now in glory, while they
were on their way. Even to this present hour we both hunger and thirst, and are
naked and buffeted, and have no certain dwelling place. 1 Corinthians 4.11 Their
souls were richly clothed with robes of righteousness, their bodies naked and
meanly clad.

Their souls fed on hidden manna, their bodies were hungry. Let us be content,
saith Luther, with our hard fare, for do we not feast with angels upon the bread
of life? Remember when once, pinch hard, that these fix no mark of God's hatred
upon you. He hath 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. 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 hath
promised. James 2.5 The meanness of your present will add to the luster of your
future condition. Number 4 Those in whom Satan has no interest, may have most
trouble from him in this world.

The prince of this world cometh, and hath nothing in me. John 14.30 Where he
knows he cannot be a conqueror, he will not seek to be a troubler. This bold and
daring spirit ventured to assault 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 his blessed design. And it was the
wisdom and love of Christ to admit him to come as near him as might be, and pry
all his darts upon him, that by this experience he might himself be filled with
pity to succor them that are tempted. And as he set on Christ, so much more will
he attack us, and but too oft comes off a conqueror.

Sometimes he shoots the fiery darts of blasphemous thoughts, and divers rules
are prescribed in this case to relieve poor distressed ones. But the best rule,
doubtless, is that of the apostle. Above all, taking the shield of faith,
wherewith ye shall be able to quench all the fiery darts of the wicked.

Ephesians 6.16 Ask your faith, my friends, upon your tempted Saviour, who pass
through temptations before you, and particularly exercise faith on three things
in Christ's temptations. 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. Also, that Christ came off perfect conqueror in the day of
his trial, beat Satan out of the field.

And more, 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.
Hebrews 2.18 If ye say, True, Christ was tempted as well as I, but there is a
vast difference between his temptations and mine, where the prince of this world
came, and found nothing in him. John 14.30 He was not internally defiled, though
externally assaulted, but I am defiled by temptations, as well as troubled.

To this I answer, True, it is so, and must be so. 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. 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 Christians, the God of peace shall shortly tread Satan
under thy feet. Romans 16.20 Thou shalt set thy foot on the neck of that enemy.
Meanwhile, 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. Intrigue him to rebuke and command him off. Beg him to consider thy
case, and say, Lord, dost thou remember how thine own heart was once grieved,
though not defiled by his assaults? I have grief and guilt together upon me.

O Lord, I expect pity and help from thee. Thou knowest the heart of a stranger,
the heart of a poor and tempted one. This will give wonderful release in this
case.

O try it. Number 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
labor under burdens of sin or affliction is Christlike and truly excellent. This
was the spirit of Christ.

O be like him. Put on, as the elect of God, vows of mercy. Colossians 3.12 Weep
with them that weep, and rejoice with them that rejoice.

Romans 12.15 It was Cain that said, Am I my brother's keeper? Blessed Paul was
of a contrary temper, who is weak, and I am not weak. Who is offended, and I
burn not. 2 Corinthians 11.29 Three things promote sympathy in Christians.

One is the Lord's pity for them. He doth, as it were, suffer with them. In all
their afflictions he was afflicted.

Isaiah 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 Corinthians 12.25 The last is, we know not how soon we 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. Galatians 6.1 6. Did the world add to the humiliation of Christ by
their base and vile usage of him? Learn hence, that the judgment which the world
gives of persons and their worth is little to be regarded. Surely it dispenses
its smiles and honors very preposterously and unduly.

The saints are styled persons of whom the world is not worthy. Hebrews 11.38
That is, 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
about eleven hundred years ago.

If any of the nobility do but begin to turn to God, presently he loses the honor
of nobility. O, and how little honor is Christ among so-called Christian people,
when religion shall make a man ignoble! So that 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 man, it is for the most part by the
rule of contraries.

Where it fixes its marks of hatred, we may usually find that which deserves our
respect and love. It should therefore trouble us the less to be under the slight
and disrespect of a blind world. I could be even proud of 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. Labor
to stand right in the judgment of God, and trouble not thyself for the righteous
of men. Number seven.

From the whole of Christ's humiliation in his life, learn to pass through all
the troubles of your life with a contented, composed spirit, as Christ your
forerunner did. He was persecuted and bore it meekly, poor and never murmured,
tempted and never yielded to the temptation, reviled and never reviled again.
When ye therefore pass through any of these trials, look to Jesus and consider
him.

See how he that passed through these things before you conducted himself in like
circumstances. Yea, not only beat the way by his pattern and example for you,
but hath in every one of those conditions left a blessing behind him for them
that follow his steps. Thanks be to God for Jesus Christ.

Chapter 20, page 234 Christ's Humiliation unto Death His First Preparative Act.
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.

John 17, verse 11 We now come to the last and lowest step of Christ's
humiliation, his submitting to death, even the death of the cross. Out of this
death springs the life of our souls. In the blood of Christ the believer sees
multitudes of inestimable blessings.

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 conduct of Jesus when dying,
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 of 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, especially in the singular supports and
grounds of comfort left with them in his last heavenly sermon, chapters 14, 15,
and 16, and in pouring out his soul most affectionately to the Father for them
in the heavenly prayer, chapter 17. In this prayer he gives them a specimen of
his glorious intercession work, which he was 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 valued. How much more of a dying Savior! I
shall not launch out into the ocean of precious matter contained in this
chapter, but take immediately into consideration the words of the text, 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 who were with him at the time, 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. Keeping implies danger, and there is a
double danger contemplated in this request, danger of sin and danger of ruin and
destruction.

To both these the people of God are liable in this world. The means of their
preservation from both is the name, that is, the power of God. This name of the
Lord is that strong power to which the righteous run and are safe.

Proverbs 18 verse 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 Peter 1 verse 5 God keeps his people, and yet they are to keep themselves in
the love of God. Jude 21 To keep their hearts with all diligence. Proverbs 4
verse 23 This is the sum of the petition.

2 The arguments with which he urges and presses this request are drawn partly
from his own condition. I am no more in the world. I am going to die.

Within a very few hours I shall be separated from them. Partly from their
condition. But these are in the world.

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 produced and
displayed to illustrate and confirm this precious truth.

The fatherly care and tender love of our Lord Jesus Christ was eminently
displayed in the 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 right in
Israel.

When good Jacob was grown old, and the time had come that he should be gathered
to his fathers, he blessed Joseph, Ephraim, and Vanessa, 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.
Genesis 48, verses 15 and 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. He could, as the mouth of God pronounced blessings,
but could not confer them.

Thus he blessed his children, as his father Isaac had also blessed him before he
died. Genesis 28, verse 3. And all these blessings were delivered in the form of
a prayer. Now when Jesus Christ comes to die, he also blesses his children, and
therein shows how dear and tender love he has for them.

Having loved his own which were in the world, he loved them to the end. John 13,
verse 1. The last act of Christ in this world was an act of blessing. Luke 24,
verses 50 and 51.

We will consider the mercies Christ requested of the Father for them, the
arguments he used, why he thus pleaded for them when he was to die, and how all
this gives full evidence of Christ's tender care and love to his people. Roman
numeral 1. What were those mercies and special favors which Christ begged for
his people when he was to die? Number 1. The mercy of preservation both from sin
and danger. Keep through thine own name those whom thou hast given me.

Which is explained, I pray not that thou shouldst take them out of the world,
but that thou shouldst keep them from the evil. John 17, verse 15. We and 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 by our own corruptions? How else is it that our
persons are not ruined and destroyed amidst such multitudes of potent and
malicious enemies that are set on fire of hell? This Reformation audio track is
a production of Stillwater's Revival Books. SWRB makes thousands of classic
Reformation resources available free and for sale in audio, video, and printed
formats. Our many free resources, as well as our complete mail-order catalog
containing thousands of classic and contemporary Puritan and Reformed books,
tapes, and videos at great discounts, is on the web at www.swrb.com.


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  CHAPTER 19: PART 11
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430 years were determined upon the people of God in Egypt, and then, even in
that very night, God brought them forth. For them, the time of the promise was
come. Acts 7, 17.

Number 5. The Lord Jesus providentially protects His people amidst a world of
enemies and danger. 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 in 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 fly, so He defends Jerusalem.

Isaiah 31, verse 5. That is, 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, Dr. Owen, on indwelling sin, 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 hath been conceived a thousand times.

To this providence we owe the preservation of our lives, our families, our
estates, our liberties, and whatsoever is dear to us. For may we not say
sometimes with the psalmist, 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. Psalm 57, verse 4. And how is the deliverance of men from
such persons contrived? God breaks their teeth in their mouths, even the great
teeth of the young lions.

Psalm 58, verse 6. 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 from their desired opportunities. The attention of some is diverted to
other objects.

And oftentimes he causes them to spend their force upon one another. We may say
therefore with the psalmist, O Lord, how manifold are thy works! In wisdom hast
thou made them all. The earth is full of thy riches.

Psalm 104, verse 24. Number 6. He punishes evildoers and repays by his
providence into their own lap the mischiefs they intend for those 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
oftentimes God hangs up some imminent sinners in chains as spectacles and
warnings to others. Many a heavy blow hath providence given to the enemies of
God from which they were never able to recover. Christ rules, and that was a rod
of iron, in the midst of his enemies.

Psalm 110, verse 2. Number 7. And lastly he rewards the services done to him and
his people. Out of this treasure of providence God often repays those that serve
him and that was a hundredfold reward now in this life. Matthew 19, 29.

This active, vigilant providence hath its eye upon all the wants, straits, and
troubles of creatures, but especially of his people. What volumes of experience
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 actings of
providence for those who have committed themselves to its care. Roman numeral 2.
We shall next inquire how Jesus Christ administers this providential kingdom.

Both angels and men are his instruments. The angels are ministering spirits sent
forth by him for the good of them that shall be heirs of salvation. Hebrews 1,
verse 14.

Luther tells us they have two offices, to sing above and watch beneath. These do
us many invisible offices of love. They have dear and tender regard and love for
the saints.

To them God, as it were, puts forth his children to nurse, and they are tenderly
careful of them while 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 fulfill his will while they are prosecuting their own lusts. The earth
shall help the woman. Revelation 12, verse 16.

But good men delight to serve providence. They and the angels are fellow
servants in one house and to one master. Revelation 19, verse 10.

Yea, there is not a creature in heaven, earth, or hell, but Jesus Christ can
providentially use to serve his ends and promote his designs. But whatever the
instrument be which Christ uses, of this we may be certain, that his
providential working is holy, wise, sovereign, profound, irresistible,
harmonious, and for the peculiar good of the saints. Number one.

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.

Psalm 145, verse 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, but no sin cleaves to God in whatever he does.

Number two. Christ's providential working is also most wise and judicious. The
wheels are full of eyes.

Ezekiel 1, verse 18. They are not moved by a blind impetus, but a 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 understanding and comprehension. It makes
that medicinal and salutary which we judge destructive to our comfort and good.
Zeruiz, speaking of the felicity of the other world, says, Then 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.

Number three. The providence of Christ is most supreme and sovereign. Whatsoever
he pleaseth, that he doeth in heaven and in earth and in all places.

Psalm 135, verse 6. He is Lord of lords and King of kings. Revelation 19, verse
16. The greatest monarchs are but as the worms of the earth to him.

They all depend on him. By me kings reign and princes decree justice. By me
princes rule and nobles, even all the judges of the earth.

Proverbs 8, verses 15 and 16. Number four. Divine providence is profound and
inscrutable.

The judgments of Christ are a great deep and his footsteps are not known. Psalm
36, verse 6. There are hard texts in the work as well as in the words of Christ.
The wisest heads have been at a loss in interpreting some events.

Jeremiah 12, verses 1 and 2 and Job 21, verse 7. The angels had the hands of a
man under their wings. Ezekiel 1, 8. That is, they wrought secretly and
mysteriously. Number five.

Divine providence is irresistible in its designs and motions. For all
providences are but fulfillings and accomplishments of God's immutable decrees.
He works all things according to the counsel of his own will.

Ephesians 1, 11. Hence the instruments by which God executed his wrath are
called chariots coming from between two mountains of brass. Zechariah 6, verse
1. That is, the firm and immutable decrees of God.

When the Jews put Christ to death, they did only what the hand and counsel of
God had before determined to be done. Acts 4, 28. None can oppose or resist
providence.

I shall work, and who shall let it? Isaiah 43, 13. Number six. The providences
of Christ are harmonious.

There are secret chains and invisible connections between the works of Christ.
We know not how to reconcile promises and providences together, nor yet
providences one with another. But certainly they will all work together.

Romans 8, 28. By the influence of the first cause. He does not do and undo,
destroy by one providence what he built by another.

But just as all seasons of the year, the nipping frosts, as well as the hot days
of summer, conspire and conduce to the harvest, so it is in providence. Number
seven. The providences 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 savior of
all men, especially of them that believe. 1 Timothy 4, 10.

Things are so laid and ordered, as that their eternal good shall be promoted and
secured by all that Christ doeth. Inference number one. If so, be then to whom
you are indebted for your lives, liberty, 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 was told of a plot laid to take away his life, he answered,
If God take no care of me, how do I live? How have I escaped hitherto? In all
thy ways acknowledge him. Proverbs 3, 6. It is he that hath appointed the state
thou art in as most proper for thee.

It is Christ that doeth 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 interposes
something you know not how to hinder it.

He sees when you are sad and orders reviving providences to refresh you. He sees
when corruptions prevail and orders humbling events to purge them. Whatever
mercies you have received, all along the way you have gone hitherto are the
orderings of Christ for you.

You should carefully observe how the promises and providences have kept equal
pace with one another and both gone step by step with you until now. Number 2.
Hath God committed the government of the world to Christ and trusted him over
all? Then do you also leave all your particular concerns in the hands of Christ
and know that the infinite wisdom and love which rules the world manages
everything that relates to you. It is in good hands, infinitely better than if
it were in your own.

I remember when Melanchthon was under some despondency of spirit about the
situation of God's people in Germany. Luther chides him thus for it. Let Philip
cease to rule the world.

It is not ours to guide the course of providence or direct its motions but to
submit quietly to God. Yet how apt are we to regret providences as if they had
no tendency at all to the glory of God or to our good. Exodus 5.22 Yea, to limit
the Almighty to our way and time.

Thus the Israelites tempted God and limited the Holy One. Psalm 78 verses 18 and
41 How often also do we unbelievingly distrust God as though he could never
accomplish what we profess to expect and believe. Our bones are dry, our hope is
lost, we are cut off.

Ezekiel 37 verse 11 So Genesis 18 verses 13 and 14 and Isaiah 40 verse 17 There
are but few Abrahams among believers who against hope believe in hope giving
glory to God. Romans 4.20 And it is but too common for good men to repine and
fret at providences when their wills are crossed. This was the great sin of
Jonah.

Brethren, these things ought not so to be. Did you but seriously consider either
the design of these providential dealings which is to bring about the gracious
purposes of God towards you, formed before the world was. Ephesians 1.4 Or that
it is opposing your wisdom to his as if you could better order affairs.

Or that you have to do herein with a great and dreadful God in whose hands you
are. You may do what he will with you and all that is yours without giving you
an account of any of his matters. Job 33 verse 13 I say of such considerations
as these could but have place with you in troubles and temptations they would
quickly mold your hearts into a better and more quiet frame.

Or that I could persuade you to resign all to Christ. He is a skillful workman.
Proverbs 8 verses 25 through 30 And can effect what he pleases.

It is a good rule. Let God work out all that he intends but have patience till
he hath accomplished his design and then find fault with it if you can. Ye have
heard of the patience of Job and have seen the end of the Lord.

James 5 verse 11 Number 3 If Christ be Lord over the providential kingdom and
that for the good of his people then let none that are Christ's henceforth
indulge a slavish fear of creatures. It is a great consolation says Grotius on
my text that Christ hath 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 of all the hosts of heaven and earth.

No creature can move hand or tongue without him. The power that any have is
given them from above. John 19 verses 11 and 12 The serious consideration of
this truth will make the feeble of spirit cease trembling and cause it to shout
The Lord is King of all the earth.

Sing ye praises with understanding. Psalm 47 verse 7 Has he not given you
abundant security and many expressed promises that all shall issue well for you
that fear him? All things shall work together for good to them that love God.
Romans 8 verse 28 Verily it shall be well with them that fear God even with them
that fear before him.

Ecclesiastes 8 verse 12 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 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. Zechariah 2 verse 8 Till this be forgotten, the
wrath of man is not feared.

He that fears a man that shall die forgets the Lord his maker. Isaiah 51 verse
12 and 13 Number 4 If the government of the world be in the hands of Christ,
then to acknowledge Christ and engage his blessing in all our affairs and
business is the true and ready way to success. If all depend upon his pleasure,
surely it is our wisdom to attempt nothing without him.

It is no lost time that is spent in prayer wherein we ask his direction and beg
his presence with us and rely upon it that which is not prefaced with prayer
will be followed with trouble. How easily can Jesus Christ dash all your designs
and frustrate in a moment all the purposes of your heart. The Turks will pray
five times a day how urgent soever their business be.

Bless you that enterprise your affairs without God. Number 5 Lastly, I, Christ,
in all the events of providence see his hand in all that befalls you whether it
be evil or good. The works of the Lord are great sought out of all them that
have pleasure therein.

Psalm 111 verse 2 How much good might we get by observation of the good or evil
that befalls us throughout our course. Number 1 In all the troubles and
afflictions that befall you I, Jesus Christ, and set your hearts to the study of
these four things in deflection. Study his sovereignty and dominion.

These afflictions rise not out of the dust nor do they befall you casually but
he raises them up and gives them their commission. Behold, I create evil and
devise a device against you. Jeremiah 18, 11 He selects the instrument of your
trouble.

He makes the rod as afflictive as he pleases. 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 likely considered this when he argued I
have soldiers under me and I say to one go and he goeth and to another come and
he cometh.

Luke 7 verse 8 Meaning that as his soldiers were at his command so diseases were
at Christ's to come and go as he ordered them. Study the wisdom of Christ in the
contrivance of your troubles. His wisdom shines out many ways in them.

It is evident in choosing some kinds of trouble for you as are best adapted to
purge out the corruption that predominates in you in the degree of your troubles
suffering them to work to such a height as to reach their end but no higher lest
they overwhelm you. Study the tenderness and compassion of Christ over his
afflicted people. Oh think, if the devil had the mixing of my cup how much more
bitter would he make it.

There would not be one drop of mercy in it 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.

Lamentations 3, 22 It might have been hell instead of this chastisement. There
is mercy in his supports under it I might have been left as others have been 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.

Oh the tenderness of Christ to his afflicted. Study the love of Christ to thy
soul in affliction. Whom I love I rebuke and chasten.

Revelation 3, 19 This is the device of love to recover thee to thy God and
prevent thy ruin. Oh what an advantage would it thus be to study Christ in all
the evils that befall you. Number 2 Eye and study Christ in all the good you
receive from the hand of Providence.

View your mercies in all their lovely circumstances. Eye them in their
suitableness. How conveniently Providence hath 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.

Eye the seasonableness of thy mercies. How they are fitted to thy wants.
Providence brings forth all its fruit in due season.

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 of it. Another spiritual from the way in which and
end for which it comes. 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. And lastly observe the
constancy of them.

They are new every morning. Lamentations 3.23 How assiduously does God visit thy
soul and body. Think within thyself.

If there were but a suspension of the care of Christ for one hour that hour
would be thy ruin. Could we thus study the Providence of Christ in all the good
and evil that befalls us in the world. We should be in every state content.

Philippians 4.11 Then we should never be stopped but furthered in our way by all
that occurs. 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. Chapter 18 Page 210 Christ's
Humiliation in His Incarnation And being found in fashion as a man he humbled
himself and became obedient unto death even the death of the cross. Philippians
2.8 You have seen how Christ was invested with the offices of prophet priest and
king for effecting the blessed 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 lowest state of a man he had not as a priest had a
sacrifice of his own to offer. He had not been fit as a prophet to teach us the
will of God so as that we should be able to bear it. He had not been as a king a
suitable head to the church.

And had he not been highly exalted that sacrifice had not been carried within
the veil 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 foreseeing all this ordered that Christ should first be
deeply humbled then highly exalted. Both which states are presented to us by the
apostle in the context. He that intends to build high lays the foundation deep
and low.

Christ must have a glory in heaven infinitely transcending that of angels and
men. 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 colors are dark but the picture is filled with all the splendor and
glory of heaven. Method requires that we first speak of his state of
humiliation. And the scripture I have now selected presents you the son almost
under a total eclipse.

He that was beautiful and glorious Isaiah 4 verse 2 Yea glorious as the only
begotten of the father John 1 14 Yea the glory James 2 1 Yea the splendor and
brightness of the father's glory Hebrews 1 verse 3 Was so veiled clouded and
debased that he looked not like himself a god nor scarcely as a man for with
reference to this humbled state it is said I am a worm and no man Psalm 22 verse
6 I am become an abject among men as the language Isaiah 53 verse 3 signifies.
This humiliation of Christ we have here expressed in the nature degrees and
duration of it. Number 1 The nature of it He humbled himself The word imports
both a real and voluntary abasement.

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 commenced the love of
Christ to us that he would choose to stoop to all this ignominy suffering and
abasement for us.

Number 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 humiliation it was unto
death even the death of the cross the death of a malefactor. Number 3 The
duration or continuance of his humiliation It continued from the first moment of
his incarnation to the moment of his resurrection from the grave so long his
humiliation lasted.

Hence we derive this proposition the state 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 describe under three general heads
namely his humiliation in his incarnation in his life and in his death. We now
consider his humiliation in his incarnation implied in the words being found in
fashion as a man by which you are to understand not that he merely assumed a
body to appear transiently to us in it and so lay it down again but his true and
real assumption of our nature which was a special part of his humiliation as
will appear by the following particulars.

Number 1 The incarnation of Christ was a most wonderful humiliation inasmuch as
thereby he who is overall God blessed forever is brought into the rank and order
of creatures. This is the astonishing mystery that God should be manifest in the
flesh. 1 Timothy 3.16 That the eternal God should truly and properly be called
the man Christ Jesus.

1 Timothy 2.5 It was a wonder to Solomon that God would dwell in the stately and
magnificent temple at Jerusalem. But will God in very deed dwell with men on
earth? Behold, heaven and the heaven of heavens cannot contain thee, how much
less this house which I have built. 2 Seton Chronicles 6.18 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 The heathen Chaldeans told the king of Babel that the dwelling of the
gods is not with flesh. Daniel 2.11 But now God not only dwells with flesh 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 fly or a worm had
not been such a basement for they were but creatures before and so they would
abide still though in an inferior rank. The distance between 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 between God and the highest order of creatures is an
infinite distance.

He is said to humble himself to behold the things that are done in heaven. What
a humiliation then it is 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, the nations are as the drop of a bucket and are
counted as the small dust of the balance. He taketh up the isles as a very
little thing. All nations before him are as nothing and they are accounted to
him less than nothing in vanity.

Isaiah 40 verses 15 and 17 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 himself to hunger, thirst,
shame, spitting, death, and anything 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 steps, a deep abasement indeed.

Number 2 It was a marvelous 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
angelic nature though it had been a wonderful abasement to him yet he had stayed
if I may so speak nearer his own home and been somewhat more like to a God than
now he appeared when he dwelt with us. For angels are the highest and most
excellent of all creative beings.

For their nature they are pure spirits. For their wisdom intelligences. For
their dignity they are called principalities and powers.

For their habitations they are styled the heavenly host. And for their
employment it is to behold the face of God in heaven. One description both of
our holiness and happiness in the coming world is this we shall be 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. Judges 13, 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 What is man that thou art mindful of him and the son of
man that thou visitest him thou hast made him a little lower than the angels.
Psalm 8, verses 5 and 6 Take man at his best when he came perfect and pure from
his maker's hand in the state of innocency yet he was inferior to angels.

They always bore the image of God in a more eminent degree than man as being
holy spiritual and so a more lively representation of God than man could be
whose noble soul is immersed in matter and enclosed in flesh and blood. Yet
Christ chooses this inferior order of creatures and passes by the angelic
nature. He took not on him the nature of angels but the seed of Abraham.

Hebrews 2, verse 16 Number 3 Moreover Jesus Christ did not only assume the human
nature but he also assumed its nature after sin had blotted its original glory
and withered its beauty and excellency. For he came not in our nature before the
fall while as yet its glory was fresh in it but he came as the apostle speaks in
the likeness of sinful flesh Romans 8, verse 3 that is in flesh that had the
marks and miserable effects and consequences 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 holy. By the power of the highest it was
so sanctified that no taint of original pollution remained in it. But yet though
it had not intrinsic 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
brought into our common nature such as hunger thirst weariness pain mortality
and these natural weaknesses and evils that clog our miserable natures and under
which they groan from day to day. Though he was not a sinner yet he appeared
like a sinful man 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.

Oh 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. Oh what is this and who can declare it? And
indeed if he were to be a mediator of reconciliation it was necessary it should
be so.

It behooved him to assume the same nature that sinned to make satisfaction in
it. Yea the sinless infirmities were necessary to be assumed with the nature 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.

Oh the admirable condescension of a savior to take such a nature to put on such
a garment when so very mean and ragged. Did this become such a savior? Oh grace
unsearchable. And yet more by this his incarnation he was greatly humbled in as
much as this so veiled clouded and disguised him that during the time he lived
here he looked not like himself as God.

Hereby he made himself of no reputation. Philippians 2 verse 7 By reason hereof
he lost all esteem and honor from those that saw him. Is not this the
carpenter's son? Matthew 13.55 To see a poor man traveling 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 saw him would ever have thought that this had been the
creator of the world the prince of the kings of the earth. He was despised and
we esteemed him not. Who of you would not rather endure much misery as a man
than be degraded into a contemptible worm? Yet Christ stooped to an infinitely
deeper degradation.

And think with yourselves now was not this astonishing self-denial? It was a
black cloud that for so many years darkened and shut up his 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 breaks
forth a little and casts some faint beams and is hit again. We saw his glory
says the beloved apostle as of the only begotten son John 1.14 but the world
knew him not.

If a prince walk up and down in disguise he must expect no more honor than a
mean subject. This was the case of our Lord Jesus Christ. Number 5 Again Christ
was greatly humbled by his incarnation inasmuch as thereby he was put at a
distance from the Father and that ineffable joy and pleasure he eternally had
with him.

Think not reader but the Lord Jesus had high and matchless 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 cry and
God not hear as he complains Psalm 32 verse 3 Nay to be reduced to such distress
as to be forced to cry out so bitterly as he did. My God, my God why hast thou
forsaken me? Psalm 22 verse 1 This was a thing Christ was utterly unacquainted
with till he was found in fashion as a man.

Number 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 choose such a low
and contemptible state in this world as he did. He is born 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
a stable. He suited all to that abased state he was designed for and came among
us under the humbling circumstances imaginable.

You know the grace of our Lord Jesus Christ how that though he was rich yet for
our sakes he became poor. 2nd Corinthians 8 verse 9 Thus I have shown you some
particulars of Christ's humiliation in his incarnation. Inference number 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 honor that ever
the law of God received was to have such a person as the man Jesus Christ 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 honor 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 more
complete his satisfaction the more perfect and steady is the believer's
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. Number 2 Did
Christ for our sake stoop from his majesty glory and dignity in heaven to the
mean and contemptible state of a man? What a pattern of self-denial is here
presented to Christians. What objection or excuses against this duty can remain
after such an example as is here given? 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 the least? Was he willing to become anything a worm, a reproach, a curse
and cannot you bear any abasement? Does the least light and neglect poison your
heart with discontent malice and revenge? O how unlike Christ are you! Hear and
blush in hearing what your Lord saith in John 13 verse 14 If I then your Lord
and Master wash your feet ye also ought to wash one another's feet. The example
does not oblige us as a learning man well observes to the same individual act
but it obliges us to follow the reason of the example. That is, after Christ's
example we must be ready to perform the humblest offices of love and service one
to another.

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  CHAPTER 20: PART 10
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We now come to the regal office by which our glorious mediator executes the
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, yet except, as their priest, he had offered up himself to
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 could 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 people 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 speaking
from this text of his spiritual and internal kingdom.

These words hold forth the efficacy of the gospel in its plainness and
simplicity for subduing rebellious sinners to Christ. In them we have, number
one, the oppositions made by sinners against the assaults of the gospel, namely
imaginations or reasonings, as the word in Greek may be fitly rendered. The
subtleties, excuses, subterfuges, and arguings 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 reasonings, 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. Number two, we have here the conquest which
the gospel obtains over sinners thus fortified against it.

It casts down and overthrows these strongholds. Thus Christ spoils Satan of his
armor in which he trusted by showing the sinner that all this can be no defense
to his soul against the wrath of God. And more, number three, you have here the
improvement of the victory.

Christ not only leads away these enemies spoiled, but brings them into obedience
to himself. That is, makes them after conversion subjects of his own kingdom,
obedient, useful, and serviceable to himself. And so is more than a conqueror.

They not only lay down their arms and fight no more against Christ, but repair
to his camps and fight for Christ with those weapons before employed against
him. As it is said of Jerome, Oredgin, and Tertullian, that they came into
Canaan laden with Egyptian gold. That is, they came into the church full of
excellent learning and abilities with which they eminently served Jesus Christ.

O blessed victory, says Meyer, where the conqueror and conquered both triumphed
together. And thus enemies and rebels are subdued and made subjects of the
spiritual kingdom of Christ. Hence, 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 than they
were translated into the kingdom of Christ, the Son. Colossians 1 verse 13 This
kingdom of Christ, which is our present subject, is the internal spiritual
kingdom, said to be within the saints. The kingdom of God is within you.

Luke 17 verses 20 and 21 Christ sits as an enthroned king in the hearts,
consciences, and affections of his willing people. Psalm 110 verse 3 And his
kingdom consists in righteousness, peace, and joy in the Holy Ghost. Romans 14
verse 17 In the prosecution of this point, I will show how Christ obtains the
throne in the hearts of man, how he rules in it, and by what acts he exercises
his kingly authority, and what are the privileges of those over whom he reigns.

Romans 1 We will show how Christ obtains the throne in the hearts of man, and
that is by conquest. For though the souls of the redeemed are his by donation
and right of redemption, the Father having given them to him, and he died for
them, yet Satan has the first possession. As it was with Abraham, to whom God
gave the land of Canaan by promise and covenant, yet the Canaanites, Perizzites,
and sons of Anak had the actual possession of it, and Abraham's posterity must
fight for it and win it before they enjoy it.

The house is conveyed to Christ by him that built it, but the strong man armed
keeps possession of it, till a stronger than he comes and casts him out. Luke 11
verses 20 and 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 Psalm 110 verse 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. Hebrews 4 verse 12 But that
is not all.

He causes armies of convictions and spiritual troubles to beguile and straighten
them on every side, so that they know not what to do. These convictions, like a
shower of arrows, strike into their consciences. When they heard this, they were
pricked of the heart, and said, Men and brethren, what shall we do? Acts 2 verse
37 Christ's arrows are sharp in the hearts of his enemies, whereby the people
fall under him.

Psalm 45 verses 5 and 6 By these convictions he batters down all their vain
hopes, and levels them with the earth. Now all their weak pleas and defenses,
from the general mercy of God, the example of others, etc., prove but as paper
walls. These shake their hearts even to the very foundation, and overturn every
high thought that exalts itself against the Lord.

The day in which Christ summons the soul by such messengers as these, is the day
of distress within, yea such a day of trouble that none is like it. But though
it be so, yet Satan hath 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. And then the soul sees its need of 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 messages as these to
Christ, who is come now to the very gates of the soul.

Mercy, Lord, mercy. O were I but assured thou wouldst receive, spare, and pardon
me, I would open to thee the very next moment. Thus the soul is shut up to the
face of Christ.

Galatians 3.23 Reduced to the greatest strait and loss, and now the merciful
King, whose only design is to conquer the heart, hangs forth the white flag of
mercy before the soul, giving hope that it shall be spared, pitied, and
pardoned, though so long in rebellion against him, if yet it will yield itself
to Christ. Many doubts, fears, half-resolved, 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 whoever
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 the 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.

Isaiah 55 verse 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 work and sent me into
the flames of hell? Still he waits that he may be gracious, and is exalted that
he may have compassion.

A thousand such debates arise, still at last the soul, considering if it abide
in rebellion it must perish, if it go forth to Christ it can but perish, and
being encouraged by the messages of grace sent into the soul at this time, such
as Hebrews 7.25 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 no wise cast out. And
Matthew 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. Now the will spontaneously receives
Christ, that royal fort submits and yields, all the affections open to him.
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, the mountains skipped like rams, and the little hills like lambs.

What ail thee, O thou sea, that thou fleddest? Thou Jordan'st that thou wast
driven back. Psalm 114 verses 5 and 6 So here, in the like rhetorical triumph,
we may say the mountains and hills skipped like rams. The fixed and obstinate
will starts from its own basis and center.

The rocky heart rims in twain. A poor soul comes into the world full of
ignorance, pride, self-love, desperate hardness, and fixed resolve to go on its
way. And by an hour's discourse the tide turns.

Jordan is driven back. What ail thee, thou stout will, that thou surrendered to
Christ? Thou hard heart, that thou relentest, and waters gush out. And thus the
soul is won to Christ.

He writes down his terms, and the soul willingly subscribes to them. Thus it
comes to Christ by free and hearty submission, desiring nothing more than to
live under the government of Christ for the time to come. Roman numeral 2 Let us
see how Christ rules in the souls of such as submit to him.

There are six things in which he exerts his kingly authority over them. Number 1
He imposes a new law upon them, and enjoins the strictest obedience. The soul
before could endure no restraint.

Its lust gave it laws. We ourselves were sometimes foolish, disobedient, serving
diverse lusts and pleasures. Titus 3, verse 3 Whatever the flesh craved, and the
sensual appetite longed for, it must have, cost what it would, even if damnation
were the price of it.

Now it must not be any longer without law to God, but under law to Christ. These
are the articles of peace to which the soul willingly subscribes in the day of
its admission to mercy. Take my yoke upon you, and learn of me.

Matthew 11, 29 This law of the spirit of life, which is in Christ Jesus, makes
them free from the law of sin and death. Romans 8, verse 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 of pleasure and self-denial
easy. Christ's yoke is easy, his commandments are not grievous.

1 John 5, verse 3 The soul that comes under Christ's government must receive law
from Christ, and under law every thought of the heart must come. Number 2 He
rebukes and chastises souls for the violation and transgression of his law. This
is another act of Christ's regal authority.

Whom he loves, he rebukes and chastens. Hebrews 12, verses 6 and 7 These
chastisements of Christ are either upon their bodies and outward comforts by the
rod of providence, or upon their spirits and inward comfort. Sometimes his
rebukes are smart upon the outward man.

For this cause many are weak and sickly among you, and many sleep. 1 Corinthians
11, verse 30 They had not that due regard to his body that became them, and he
will make their bodies to smart for it. 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 their benefit, not their destruction. And it is not the
least privilege of Christ's subjects to have a seasonable and sanctified rod to
restore them from the ways of sin. Psalm 23, verse 3 While others are suffered
to go on stubbornly in the way of their own hearts.

Number 3 Another regal act of Christ is the restraining of his servants from
iniquity, and withholding them from those courses to which their own hearts
would lead them. For even in them there is a spirit bent to backsliding, but the
Lord in tenderness keeps back their souls from iniquity, and that when they are
upon the very brink of sin. My feet were almost gone, my steps had well nigh
slipped.

Psalm 73, verse 2 Then doth 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
Corinthians 10, verse 13 Thus his people have frequent occasion 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 Galatians 5, verse 16 This I say then, walk
in the spirit, and ye shall not fulfill the lusts of the flesh.

Tempted by them you may be, but fulfill them ye shall not. My spirit shall cause
the temptation to die and wither away in the embryo of it, so that it shall not
come to a full birth. Number 4 He protects them in his ways, and suffers them
not to relapse from him into a state of sin and bondage to Satan any more.

Indeed Satan is restless in his endeavors 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 own that they depart not
again.

All that thou hast given me I have kept, and none of them is lost but the son of
perdition. John 17, verse 12 They are kept by the mighty power of God through
faith unto salvation. 1 Peter 1, verse 5 Kept as in a garrison according to the
import of that word.

None more assaulted, yet 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.

This is his covenant with them. I will put my fear in their hearts, that they
shall not depart from me. Jeremiah 32, verse 40 Thus as a king he preserves
them.

Number 5 As a king he rewards 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.

Psalm 119, verse 56 They take this encouragement with them to every duty, that
he whom they seek is a bountiful rewarder of such as diligently seek him.
Hebrews 11, verse 6 O what a good master do the saints serve! Hear how the king
expostulates with his subjects. Have I been a villain wilderness, or a land of
darkness to you? Jeremiah 2, verse 31 Have I been such a hard master to you?
Have you any reason to complain of my service? You have not found the ways, or
wages of sin like mine.

Number 6 He pacifies all inward troubles, and commands peace when their spirits
are tumultuous. This peace of God rules in their hearts. Colossians 3, verse 15
When the tumultuous affections are excited, 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. Psalm 85, verse 8 He that saith to
the raging sea, Be still, and it obeys him, he only can pacify the disquieted
spirits. These are Christ's regal acts, and he exercises them upon the souls of
his people powerfully, sweetly, suitably.

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
Corinthians 4, verse 20 And yet 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. Revelation 19, verse 7 A bruised reed he shall
not break, and smoking flax he shall not quench. Isaiah 43, verse 3 I beseech
you by the meekness and gentleness of Christ, saith the apostle.

2 Corinthians 10, verse 1 For he delights in free, not in forced obedience. He
rules children, not slaves, and so his kingly power is mixed with fatherly love.
He rules them suitably to their natures.

I drew them with the cords of a man, with bands of love. Hosea 11, verse 4 That
is, in a way proper to convince their reason and move their affections. And thus
his eternal kingdom is administered by his Spirit, who is his vice-regent in our
hearts.

Roman numeral 3 The privileges pertaining to all the subjects of this spiritual
kingdom. Number 1 Those over whom Christ reigns are certainly and fully set free
from the curse of the law. If the Son make you free, then are you free indeed.

John 8, verse 36 I say not they are free from the law as a rule of life, such a
freedom were no privilege, 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.

Galatians 5, verse 18 Blessed are the people that hear this joyful sound. Psalm
89, verse 15 Number 2 Another privilege of Christ's subjects is freedom from the
dominion of sin. Sin shall not reign over them, for they are not under the law,
but under grace.

Romans 6, verse 14 One heaven cannot bear two sons, nor one soul two kings. When
Christ takes the throne, sin quits it. It is true sin exists there still, its
defiling and troubling power remains, but its dominion is abolished.

O joyful tidings! O welcome day! Number 3 Another privilege of Christ's subjects
is protection in all the troubles and dangers to which their souls or bodies are
exposed. This man shall be the peace when the Assyrians shall come into our
land, and when he shall tread in our palaces. Micah 5, verse 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, verse 12 Number 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 ye the daughter of Zion, Thy king cometh unto thee, meek. Matthew 21, verse
5 Take my yoke, and learn of me, for I am meek and lowly. Matthew 11, verse 29
The meek Moses could not bear the provocations of the people.

Numbers 11, verse 12 But Christ bears them all. He carries the lambs in his arms
and gently leads those that are with young. Isaiah 40, verse 11 He can have
compassion upon the ignorant and them that are out of the way.

Number 5 Again, sweet peace and tranquility of soul is the privilege of the
subjects of this kingdom. For this kingdom consists in peace and joy in the Holy
Ghost. Romans 14, verse 17 Until souls come under his scepter, 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 groundwork 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 that state of peace, being justified by faith, we
have peace with God. Romans 5, verse 10 This is a feast every day, a mercy which
only they can duly value that are in the depths of trouble for sin.

Number 6 Everlasting salvation is the privilege of all over whom Christ reigns.
Prince and Savior are joined together. Acts 5, verse 31 He that can say, Thou
shalt guide me with thy counsel, may add, and afterwards bring me to glory.

Psalm 73, verse 24 Indeed, the kingdom of grace doth but raise up children for
the kingdom of glory. It, in fact, is the kingdom of heaven here begun, 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 have I
glanced at a few of the inestimable privileges of Christ's subjects. Inference
number 1 How great is the misery of those who continue in bondage to sin and
Satan, and refuse the 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 to Christ. Behold, says Grinnell, in his Christian armor, Christ is in the
field, 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 sinner, weary of the devil's government, and laden with the miserable
chains of his spiritual bondage, 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. Isaiah 11, verse 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.

Oh, when will sinners be weary of their bondage, and sigh after deliverance. If
any such poor soul shall read these lines, let him 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 sinners, come.

The Lord Jesus is a merciful king, and never will condemn the poor penitent that
submits to mercy. How much does it concern us to inquire and know whose
government we are under, and who is king over our souls, whether Christ or Satan
be in the throne, and sway the scepter over our souls. Reader, the work in which
I would now engage thy soul is the same that Jesus Christ will thoroughly and
effectually do in the great day.

Then he will gather out of his kingdom everything that offends, separate the
tares from the wheat, divide the whole 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.

To whom do you yield your obedience? His subjects and servants ye are, whom ye
obey. Romans 6, 16 It is but a mockery to give Christ the empty titles of Lord
and King, while you give your real service to sin and Satan. What is this but
like the Jews, to bow the knee and say, Hail, Master, and crucify him? Then are
ye his disciples, if ye do whatsoever he commands you.

John 15, verse 14 Christ doth not deceive 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 anything till you know Christ's pleasure and will. Romans 12, verse 2
Inquire of Christ as David did of the Lord.

1 Samuel 23, verses 9-11 Lord, may I do this or that, or shall I forbear? I
beseech thee, tell thy servant. Have you the power of godliness, or only a form
of it? There be many that do but trifle in religion, and play about the skirts
and borders of it, spending their time about barren controversies. But as to the
power of religion, and the life of godliness, which consists in communion with
God, and as to duties and ordinances, which promote holiness and mortify their
lusts, they concern not themselves.

But surely the kingdom of God is not in word, but in power. 1 Corinthians 4.20
It is not meat and drinks, that is, 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.

Romans 14, verses 17 and 18 O I am afraid that 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. Have you the special saving knowledge of Christ? All his
subjects are translated out of the kingdom of darkness. Colossians 1.13 The
devil is called the ruler of the darkness of this world.

His subjects are all blind, else he could never rule over them. As soon as their
eyes are opened, they flee from his kingdom, and there is no retaining them in
subjection to him any longer. O inquire then, whether you are brought out of
darkness into this marvelous 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 an interest in that blood by faith? Does this
knowledge show itself in your life, lamenting heartily your misery by sin,
thirsting vehemently after Christ and his righteousness, striving continually
after a stronger faith and a more intimate union with Christ? This will indeed
show that you are translated out of the kingdom of darkness into the kingdom of
Christ. With whom do you delightfully associate? Who are your chosen companions?
You may see to whom you belong by the company you join. What have the subjects
of Christ to do among the slaves of Satan? If the subjects of one kingdom be in
another king's dominion, they love to be 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,
they went to their own company.

Acts 4, 23 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 Corinthians 5, 10
But yet all your delights should be in the saints, the excellent of the earth.
Psalm 16, verse 3 Do you live holy and righteous lives? If not, you may claim
interest in Christ as your king, but he will never allow your claims.

The scepter of his kingdom is a scepter of righteousness. Psalm 45, verse 6 If
you oppress and defraud your brethren, and yet call yourselves Christ's
subjects, what greater reproach can you cast upon him? What, is Christ the king
of fraud? No, no. Renounce your false profession, and fall into your own place.

You belong to another prince, and not to Christ. Number 3 Doth 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 example of kings is very influential upon their subjects. Your king hath
commanded you not only to take his yoke upon you, but also to learn of him.
Matthew 11, 29 Yea, and if any man say that he is Christ, let him walk even as
Christ walked.

1 John 2, 6 Your king is meek and patient. Isaiah 53, verse 7 As a lamb for
meekness, shall his subjects be lions for fierceness. Your king was humble and
lowly.

Matthew 21, verse 5 Will you be proud and lofty? Doth this become the kingdom of
Christ? Your king was a self-denying king. He would deny his comfort, ease,
honor, life to serve his father's design and accomplish your salvation. 2
Corinthians 8, verse 9 Philippians 2, verses 1-8 Shall his servants be selfish
and self-seeking persons that will expose his honor and hazard their own souls
for the trifles of time? God forbid.

Your king was laborious and diligent in fulfilling his work. John 9, verse 4 Let
not his servants be slothful. O imitate your king, follow his pattern.

This will give you comfort now and boldness in the day of judgment. Because as
he is, so shall ye be in this world. 1 John 4, verse 17 Chapter 17, page 196 The
kingly office of Christ is providentially executed for the redeemed and has put
all things under his feet and gave him to be the head over all things to the
church.

Ephesians 1, verse 22 The foregoing verses are thankful and humble adoration of
the grace of God in bringing the Ephesians to believe in Christ. This effect of
his power is compared with that of the glorious effect of it, the raising of
Christ himself from the dead. Both are from 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 to be
the head over all things to the church.

And here, let these four things be seriously regarded. Number 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
power and dominion over all which he hath as God. Psalm 22, verse 28 There is a
dispensed authority which is proper to him as mediator, which he receives as the
reward or fruit of his suffering. Philippians 2, verse 8 Number 2 The recipient
of this authority is Christ, and Christ primarily and only.

He is the first receptacle of all authority and power. Whatever authority any
creature is clothed with is but ministerial and derivative. Christ is the only
Lord, dued for the fountain of all power.

Number 3 The object of this authority is 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, verse 2 All creatures,
rational and irrational, animate and inanimate, angels, devils, men, winds,
seas, all obey him. Number 4 And especially notice the end for which he governs
and rules the universal empire.

It is for the church, that is, for the advantage, comfort and salvation of those
for whom he died. He purchased the church, and that he might have the highest
security that his blood should not be lost. God the Father hath put all things
into his hand to order and dispose all as he pleases.

Hence 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. As thou hast given him power over all flesh, that he should give eternal
life to as many as thou hast given him. John 17, verse 2 Hence it comes to pass,
that all things work together for good to them that love God, to them that are
the called according to his purpose.

Romans 8, verse 28 That Jesus Christ providentially controls all the affairs of
this world is evident both from Scripture assertion and from the observation of
events. The first chapter of Ezekiel contains an admirable scheme or draught of
providence. There you shall see how all the wheels, that is, the motions and
revolutions here on earth are guided by the Spirit that is in them.

In verse 26 it is all resolved 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 for the government of all. And if it were not so, how is it that all
events conspire to the fulfillment of his designs, as in Israel's deliverance
out of Egypt, and other innumerable instances? Certainly if ten men from
different directions should all meet in one place in about one business, without
any previous arrangement, it would argue that their motions were secretly
overruled by some invisible agent.

How is it that such marvelous effects are produced in the world by causes
apparently so feeble? Amos 5 verse 9 and 1 Corinthians 1 verse 27 and that as
often the most apt and likely means are rendered holy and effectual. Psalm 33
verse 16 In a word, if Christ hath no such providential influence, how are his
people in all ages preserved in the midst of so many millions of potent and
malicious enemies among whom they live as sheep in the midst of wolves? Luke 10
verse 3 How is it that the bush burns and yet is not consumed? Exodus 3 verse 2
But my business in this discourse is not to prove that there is a provident,
which none but atheists deny. I shall rather show by what acts Jesus Christ
administers this kingdom and in what manner, and what use may be made of this
subject.

Roman numeral 1 He rules and orders the kingdom of providence by supporting,
permitting, restraining, limiting, protecting, punishing, and rewarding those
over whom he reigns providentially. Number 1 He supports the world and all
creatures in it by his power. My Father worketh hitherto, and I work.

John 5 verse 17 By him all things consist. Colossians 1 verse 17 It is a
considerable part of Christ's glory to have a whole world of creatures owing
their being and hourly preservation to him. He is given for a covenant to the
people to establish the earth.

Isaiah 49 verse 8 Number 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
verse 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 creatures.

Pure sunbeams are not tainted by the noisome vapors on which they shine. His
holiness hath no fellowship with their iniquities, nor are their transgressions
at all excused by his permission. He is a rock, his work is perfect, but they
have corrupted themselves.

Deuteronomy 32 verses 4 and 5 And yet should he permit sinful creatures to act
out all the wickedness in their hearts, there would neither remain peace nor
order in the world. Therefore, number 3 He powerfully restrains creatures by the
bridle of providence from the commission of those things to which their hearts
are inclined. The remainder of wrath thou wilt restrain.

Psalm 76 verse 10 Allowing 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 wonderfully hindered.

The strong propensities of the will are inwardly checked, as in the case of
Laban. Genesis 31 verse 24 Or a diversion is strangely cast in their way, as in
the case of Sennacherib. 2 Kings 19 verses 7 and 8 So that their hands cannot
perform their enterprises.

Julian had two great designs before him. One was to conquer the Persians, the
other to root off the Galileans, as he by way of contempt called the Christians.
But he would begin with the Persians, and then make a sacrifice of all the
Christians to his idols.

He did so, and perished in the first attempt. O the wisdom of divine providence!
Number 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.
Fear none of these things, that ye shall suffer.

Behold, the devil shall cast some of you into prison, and ye shall have
tribulation ten days. Revelation 2 verse 10 Their enemies would have cast them
into their graves, but it shall only be into prison. 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.

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at www.swrb.com. We can also be reached by email at swrb at swrb.com, by phone
at 780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A, Edmonton,
Alberta, Canada, T6L 3T5.

You may also request a free printed catalog. And remember that John Calvin, in
defending the Reformation's regulative principle of worship, or what is
sometimes called the scriptural law of worship, commenting on the words of God,
which I commanded them not, neither came into my heart, from his commentary on
Jeremiah 731, writes, God here cuts off from men every occasion for making
evasions, since he condemns by this one phrase, I have not commanded them
whatever the Jews devised. There is then no other argument needed to condemn
superstitions than that they are not commanded by God.

For when men allow themselves to worship God according to their own fancies, and
attend not to his commands, they pervert true religion. And if this principle
was adopted by the Papists, all those fictitious modes of worship, in which they
absurdly exercise themselves, would fall to the ground. It is indeed a horrible
thing for the Papists to seek to discharge their duties towards God by
performing their own superstitions.

There is an immense number of them, as it is well known, and as it manifestly
appears. Were they to admit this principle, that we cannot rightly worship God
except by obeying his word, they would be delivered from their deep abyss of
error. The prophet's words then are very important.

When he says that God had commanded no such thing, and that it never came to his
mind, as though he had said that men assume too much wisdom when they devise
what he never required, nay, what he never knew.


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  CHAPTER 21: PART 9
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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. Then you gave me many a sweet visit, but now you are filled, I
hear no more of you. Good had it been for some saints if they had never known
prosperity.

Let the intercession of Christ in heaven for you encourage you to constancy in
the good ways of God. 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.
Hebrews 4, 14.

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 work he is there performing, his priesthood.

He is passed into the heavens as our great high priest to intercede, and
therefore we cannot miscarry. 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 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. Hebrews 4, 16.

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 dishonor
him on earth, see that you plead his interest and defend his honor. Thus you
have heard what his intercession is, and what benefits we receive by it.

Blessed be God for Jesus Christ. Chapter 14, page 163. The satisfaction of
Christ.

The first effect of his priesthood. Christ hath redeemed us from the curse of
the law, being made a curse for us. Galatians 3, 13.

You have seen the general nature, necessity, and parts of Christ's priesthood,
namely oblation and intercession. Before you leave this office, it is necessary
you should further 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 satisfaction made by his blood is manifestly
contained in the excellent scripture before us, wherein the apostle, having
shown before at verse 10, that whosoever continueth not in all things written in
the law to do them, is cursed, declares how, notwithstanding the threats of the
law, a believer comes to be freed from its curse, by Christ 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 displayed. 1. The Believer's
Discharge. Christ hath redeemed us from the curse of the law.

The law of God hath three parts, commands, promises, and threatenings 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
hath condemned, it is inexorable. No cries or tears, no reformation nor
repentance can loose the guilty sinner, for it requires 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 handwriting, looses all the bonds and
chains of guilt, so that the curse of the law hath nothing to do with him
forever. 2. We have here the way and manner by which this is done, and that is
by a full price paid, and paid in the room of the sinner, making a complete and
full satisfaction. He pays a full price, every way adequate and proportionable
to the wrong.

So much this word, which we translate redeemed, imports. He hath bought us out,
or fully bought us, that is, by a full price. 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, being made a curse for us. The meaning is not that Christ was
made the very curse itself, changed into a curse, any more than when the word is
said to be made flesh, the divine nature was converted into flesh. The divine
nature assumed or took flesh, and so Christ took the curse upon himself.

Therefore it is said, he was made sin for us who knew no sin. 2 Corinthians 5.21
That is, our sin was imputed to our surety, and laid upon him for satisfaction.
And so the Greek word for implies a substitution of one in the place instead 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, the death of Christ hath made a full satisfaction to God for all the sins
of believers. He was oppressed, and he was afflicted, saith the prophet, Isaiah
53 verse 7. Or the words might be fitly rendered, it was exacted and answered.
So Colossians 1.14 In whom we have redemption through his blood, even the
forgiveness of sin.

Here we have the benefit, namely redemption, interpreted by the phrase, even the
forgiveness of sin. And we have also the matchless price that was laid down to
purchase it, the blood of Christ. Though again, by his own blood he entered once
into the holy place, having obtained eternal redemption for us.

Hebrews 9 verse 12 Here is eternal redemption, the mercy purchased, his own
blood, the price that procured it. Now as this doctrine of Christ's satisfaction
is so necessary, weighty and comfortable in itself, and yet so much opposed and
obscured by enemies of the truth, I shall show the nature of Christ's
satisfaction, or what it is. Then establish the truth of it, and prove that he
made full satisfaction to God for our sins, and then apply it.

Roman numeral 1 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.
Number 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 supplied what was necessary in
its kind. It gave the matter of the sacrifice.

The divine nature stamped the dignity and value upon it, which made it an
adequate compensation, so that it was the act of God-man, yet so that each
nature retained its own properties, notwithstanding their joint influence in
producing 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 shed by justice, this could never
have satisfied. The worth and value of this sacrifice would still have been
wanting.

It was God that redeemed the church with his own blood. Acts 20, 28 If God
redeemed with his own blood, he redeems as God-man, without any dispute. Number
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 availed nothing for us. To this end he was made under the
law. Galatians 4, 4 Came under the same obligation with us, and that as a
surety, for so he is called in Hebrews 7, 22 Indeed his obedience and sufferings
could be exacted from him upon no other account.

It was not for anything he had done that he became accursed. It was prophesied
of him, the Messiah shall be cut off, but not for himself. Daniel 9, 26 And
being dead, the Scriptures plainly assert it was for our sins and upon our
account.

So Christ died for our sins according to the Scriptures. 1 Corinthians 15, 3 It
is well observed by divines who vindicate the vicariousness and substitution of
Christ in his sufferings, that all those Greek particles which we translate for,
when applied to the sufferings of Christ, imply the meritorious, deserving,
procuring cause of those sufferings. So you find, he suffered one sacrifice,
four sins.

Hebrews 10, 12 Christ once suffered four sins. 1 Peter 3, 18 He was delivered
for our offenses. Romans 4, 25 He gave his life a ransom for many.

Matthew 20, 28 And some confidently affirm that 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, that is, one in lieu of another. And indeed, this very consideration is
that which supports the doctrine of the imputation of our sins to Christ, and of
Christ's righteousness to us. Romans 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
suffering in our stead is to lose the cornerstone 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 of our righteousness, as he is styled. Jeremiah 33, 16 So that it were but
a vain distinction to say it was for our good, but not in our stead. So had he
not been in our stead, we could not have had the benefit.

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 Philippians
2.8 He became obedient unto death, even the death of the cross. Now obedience
respects a command, and such a command Christ received to die for us.

As he himself tells us, 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.

John 10, 18 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, we are assured. Christ loved us and gave himself
for us an offering and a sacrifice to God.

Ephesians 5, 2 Upon this Paul sweetly reflected, Who loved me and gave himself
for me. Galatians 2.20 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 has any place
here, and so whether it be imputed as any part of our righteousness. It is
confessed that scripture most frequently mentions his passive obedience or
sufferings as that which made the atonement and procures our redemption. Matthew
20, 28 and 26, verse 28.

Romans 3, verses 24 and 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 a usual figure of speech.

And in other scriptures it is ascribed to both. Escalations 4, verses 4 and 5.
He is said to be made under the law to redeem them that are under the law. Now
his being made under the law to this end implies not only his subjection to the
curse of the law, but also to its commands.

So, Romans 5, verse 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 limit it to the passive obedience of Christ. 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. Suitably to this double obligation, Christ comes under the
commandment of the law to fulfill it actively, Matthew 3, verse 15, and under
the malediction of the law to satisfy it passively. And whereas it is objected
by some if he fulfill 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.

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
satisfaction 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.

If he be made a curse for us, we must then be redeemed from the curse. So the
apostle argues, whom God hath 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. Romans 3, verses 25 and 26 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 repeats it, to declare, I say, his
righteousness. Everyone can see how his mercy is declared in remission, but he
would have us take notice that his righteousness and justice are vindicated in
the justification of believers.

Oh, how comfortable a text is this! Doth Satan or conscience set forth by sin in
all its discouraging circumstances and aggravations? God hath 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 be in thy
damnation. Thus you have a brief account of the satisfaction made by Jesus
Christ.

Roman numeral 2 We might repeat all that has been said to establish the truth or
fact of Christ's satisfaction, proving its reality, that it is not an improper,
fictitious satisfaction, as some have called it, but real, proper and full, and
as such accepted of God. For his blood is the blood of a surety, Hebrews 7.22,
who came under the same obligations of the law with us, Galatians 4.4. And
though he had no sin of his own, yet standing before God is our surety, the
iniquities of us all were laid upon him, Isaiah 53 verse 6. And from him did the
Lord exact satisfaction for our sins, Romans 8.32. In the sufferings of his
soul, Matthew 27.46, and his body, Acts 2.23. And with this obedience of his Son
he is fully pleased and satisfied, Ephesians 5.2. And hath in token thereof
raised him from the dead, and set him at his own right hand, Ephesians 1.20. And
for his righteousness' sake acquitted and discharged believers, who shall
nevermore come into condemnation, Romans 8 verses 1 and 34. All this is plain in
Scripture.

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 while 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 hath
built his own honor and his people's salvation. If the death of Christ was that
which satisfied God for our sins, there is infinite evil in sin, since it could
not be expiated but by an infinite satisfaction.

Fools make a mock at sin, and there are few in the world who are duly sensible
of its evil. But certainly if God should exact of thee the full penalty, thy
eternal sufferings could not satisfy for the evil there is in one vain thought.
You may think it severe that God should subject his creatures to everlasting
sufferings for sin, and never be satisfied with them anymore.

But when you have well considered that the being against whom you sin is the
infinitely blessed God, and how God dealt with the angels that fell, you will
change your mind. O the death of the evil of sin! If ever you wish to see how
great and horrid an evil sin is, measure it in your thoughts, either by the
infinite holiness and excellency of God, who was wronged by it, or by the
infinite sufferings of Christ, who died to satisfy for it, and then you will
have deeper apprehensions of its enormity. 2. If the death of Christ satisfied
God, and thereby redeemed us from the curse, then the redemption of souls is
costly.

Souls are precious and of great value with God. Ye know 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 a lamb
without spot. 1 Peter 1, verses 18 and 19 Only the blood of God is an equivalent
for the redemption of souls.

Gold and silver may redeem from human, but not from hellish bondage. The whole
creation is not of 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! But you that sell your souls cheap will buy repentance dear. 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 in Deleuius,
who decreed that whoever was convicted of adultery should have both his eyes put
out.

But his own son was brought before him for that crime, and the people
interposing made suit for his pardon. At length the father, partly overcome by
their importunities and not unwilling to show what lawful favor he might do his
son, first put out one of his own eyes, and then one of his son's, thus showing
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 the penalty with us, he bore it all.
Deleuius did it for his son who was dear to him. Christ did it for enemies that
were fighting and rebelling against him.

While we were yet sinners, Christ died for us. Romans 5 verse 8. 4. If Christ,
by dying, has made full satisfaction, then God can consistently pardon 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 verse 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.
But if thou damn me and require satisfaction at my hands, thou canst never
receive it.

I can never make payment, though I lie in hell to eternity. One drop of his
blood is worth more than all my polluted blood. Oh, how satisfying is this to
the conscience of a poor sinner who feels that the multitude, aggravations, and
amazing circumstances of his sins prevent the possibility of their being
pardoned.

Can such a sinner as I be forgiven? Yes, if thou believest in Jesus thou mayest.
For in him God can pardon the greatest transgressors. Let Israel hope in the
Lord, for with the Lord there is mercy, and with him is plenteous redemption.

Psalm 130 verse 7. 5. If Christ has made full satisfaction, how much is it the
concern of every soul to abandon all thoughts of satisfying God for his own sins
and betake 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 toiling 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 done.

They do but lose their labor, could they swelter their very hearts out, weep
till they can weep no more, cry till their throats be parched. Alas, they can
never recompense God for one vain thought, for such is the severity of the law
that when it is once offended all we can do to make amends is vain. 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 favorably and accepts them graciously in
Christ. But out of him they avail no more than the entreaties and cries of a
condemned malefactor to reverse the legal sentence of the judge.

Reader, be convinced that one act of faith in the Lord Jesus pleases God more
than all thy strivings to meet the claims of his law, through thy whole life,
can do. Chapter 15, page 173 The Inheritance Purchased by the Oblation of Christ
The Second Effect of His Priesthood But when the fullness of 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. Galatians 4,
verses 4 and 5 The payment of our debt expressed by our redemption or buying us
out from the obligation and curse of the law was considered in the last
discourse.

The purchase of an inheritance for the redeemed, expressed here by their
receiving the adoption of sons, is our present subject. Adoption, according to
the civil law, has been defined as 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, accepts us as
sons and makes us heirs of eternal life with him.

Between 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 him who adopts, 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 infested.

And so it is used, Romans 8, verse 23, and in the passage 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 that the death of Jesus Christ has not only satisfied
for our debts, but purchased a rich inheritance for the children of God. For
this end, 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 eternal inheritance. Hebrews 9,
verse 15.

We will here see what Christ paid, what he purchased, and for whom. Roman
numeral one. What Christ paid.

Divines comprise the virtue and fruits of the priesthood of Christ in these two
things, payment and purchase. Accordingly, the obedience of Christ has a double
relation, the relation of a legal righteousness and of a merit over and beyond
the law. Here, divines rightly distinguish between the substance and
circumstances of Christ's death and obedience.

Christ's suffering, as to the substance of 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 was necessary for him to bear as our surety. But
as to the circumstances, the person of the sufferer, the efficacy of his
sufferings, etc., it was much more than sufficient, 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 Christ's. I say the law did not require this, though God
was pleased for the advancement and manifestation of his justice and mercy in
the highest, to allow and order this by way of commutation, admitting him to be
our ransomer by dying for us.

And indeed, it was the most gracious relaxation of the law that admitted such a
commutation, for hereby 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 of an
innocent, as the blood of God, and therefore as most excellent and efficacious
blood, above what the law demanded. 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 show us the total of it.

This was the inexhaustible treasure that Christ expended to procure and purchase
the fairest inheritance for believers. Having seen the treasure that purchased,
let us next inquire into the inheritance purchased by it. 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.

All is yours, and ye are Christ's, and Christ is God's. He that overcometh shall
inherit all things. But to be more particular, 1. All temporal good things are
purchased by Christ.

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 the little that a
righteous man hath is, in this among other respects, better than the treasures
of many wicked. Which is the true key to open that dark thing of the apostle, as
having nothing, and yet possessing all things.

They only possess. Others are possessed by the world. The saints 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. Being justified freely by His grace, through the redemption that
is in Christ. Sanctification is also purchased for them.

For of God, He is made unto us not only wisdom and righteousness, but
sanctification also. 1 Corinthians 1 verse 30 These too, our justification and
sanctification, are among 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 Rebekah. 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.

Galatians 3.26 Christ, as He is the Son, is the heir by nature. As He is
mediator, He is the heir by appointment. Appointed heir of all things.

Hebrews 1 verse 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. To them that have obtained like precious faith with us, through the
righteousness of God and our Savior Jesus Christ.

2 Peter 1 verse 1 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 Romans 5 verses 1-3 Being justified by faith, we have peace with God
through our Lord Jesus Christ.

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. Christ
hath 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.

Galatians 3 verses 13 and 14 That Spirit that first sanctified, and since hath
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. Number 3 All eternal good things are the purchase of His
blood. Heaven and all the glory thereof is purchased for believers with this
price.

Hence that glory 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 Peter 1 verse 3
Not only present mercies are purchased for us, but things to come also, as 1
Corinthians 3, 22. Roman numeral 3 All this is purchased for believers, hence it
is called the inheritance of the saints in light.

Colossians 1 verse 12 All is yours, for ye are Christ's. That is the tenor, 1
Corinthians 3 verses 22 and 23 So Romans 8 verse 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.

Romans 8 verse 17 The unrighteous shall not inherit. 1 Corinthians 6 verse 9 To
the little flock it is the Father's good pleasure to give the kingdom. Luke 12
verse 32 Inference number 1 Hath Christ not only redeemed you from wrath, but
purchased such an eternal inheritance for you? O how content should believers be
with the allotments of providence in this life, whatever they may be! Content
did I say? I speak too low.

They should be overcome, ravished, filled with praises and thanksgivings. How
low, how poor, how afflicted soever for the present they are! O let not such a
thing 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 bring the spirit of a saint into contentment with a
low condition here, I have laid down several rules in another discourse. A saint
indeed, to which, for the present, I refer the reader. Number 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 state of holy indifference. What I shall choose I
know not. Philippians 1.22 Many of them that are now in fruition of their
inheritance above had life and patience and death and desire, while they
tabernacled with us.

And truly the wisdom of God is specially remarkable in giving the new creature
such an even temper as expressed. 2 Thessalonians 3.5 The Lord direct your
hearts into the love of God, and patient waiting for Christ. Love inflames with
desire, patience allays at fervor.

So that fervent desires, as one happily expresses it, are allayed with meek
submission. Mighty love with strong patience. And had not God united these two
principles in the Christian constitution, he had framed a creature to be a
torment to itself to live upon the rack.

Number 3 Hence we infer the impossibility of their salvation, that know not
Christ, nor have interest in his blood. There is but one way to glory for all
the world. No man cometh to the Father but by me.

John 14.6 The blessing of Abraham comes on the Gentiles through faith. Galatians
3.14 Scripture asserts the impossibility of being or doing anything that is
evangelically good out of Christ. Without me ye can do nothing.

John 15.5 And without faith it is impossible to please God. Hebrews 11.6
Scripture everywhere connects salvation with vocation. Romans 8.30 And vocation
with the gospel.

Romans 10.17 To those that plead for the salvation of heathen and profane
Christians, we may apply the keen rebuke of Bernard, that while some labored to
make Plato a Christian, he feared they therein proved themselves to be heathens.
Number 4 How greatly are we all concerned that our title to the heavenly
inheritance be clear. 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 things of the flesh. Hear me, ye that
labor for the world as if heaven were in it. What will you do when at death you
shall look back and see all that for which you have spent your time and strength
shrinking and vanishing away from you? When you shall look forward and see vast
eternity opening 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
regard for your poor soul, if it be not indifferent to you whether it be saved
or be damned, give all diligence to make your calling and election sure.

2 Peter 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 good pleasure. Philippians 2
verses 12 and 13 Remember, it is salvation you work for, and that is no trifle,
your own salvation. It is for thy own poor soul that thou art striving, and what
hast thou more? Remember, God now offers you his help, now the Spirit waits upon
you, but of its continuance you have no assurance, for it is of his own good
pleasure, and not at yours.

Do your work, souls, do 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 hath entitled a child of wrath to a heavenly inheritance.

Walk as become 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 hither all my
wants shall be supplied.

Consider what it costs Christ to purchase it for thee, and with a deep sense of
what he hath done for thee, let thy soul say, Blessed be God, for Jesus Christ.
Chapter 16, page 181 The kingly office of Christ is executed spiritually upon
the souls of the redeemed, 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. 2 Corinthians 10, verse 5 We now come to the
regal office by which our glorious mediator executes the design of our
redemption.

This Reformation audio track is a production of Stillwater's Revival Books. SWRB
makes thousands of classic Reformation resources available, free and for sale,
in audio, video, and printed formats. Our many free resources, as well as our
complete mail-order catalog, containing thousands of classic and contemporary
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780-450-3730, by fax at 780-468-1096, or by mail at 4710-37A, Edmonton, Alberta,
Canada, T6L 3T5.

You may also request a free printed catalog. And remember that John Calvin, in
defending the Reformation's regulative principle of worship, or what is
sometimes called the scriptural law of worship, commenting on the words of God,
which I commanded them not, neither came into my heart, from his commentary on
Jeremiah 731, writes, God here cuts off from men every occasion for making
evasions, since he condemns by this one phrase, I have not commanded them,
whatever the Jews devised. There is then no other argument needed to condemn
superstitions than that they are not commanded by God.

For when men allow themselves to worship God according to their own fancies, and
attend not to His commands, they pervert true religion. And if this principle
was adopted by the Papists, all those fictitious modes of worship, in which they
absurdly exercise themselves, would fall to the ground. It is indeed a horrible
thing for the Papists to seek to discharge their duties towards God by
performing their own superstitions.

There is an immense number of them, as it is well known, and as it manifestly
appears. Were they to admit this principle, that we cannot rightly worship God
except by obeying His word, they would be delivered from their deep abyss of
error. The Prophet's words, then, are very important.

When he says that God had commanded no such thing, and that it never came to his
mind, as though he had said that men assume too much wisdom when they devise
what he never required, nay, what he never knew.


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  CHAPTER 22: PART 8
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And being so infinitely precious a thing which was offered up to God, it must
needs be, number two, 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 springing from him who shall ever believe. That the efficacy
of it thus reaches back to Adam is plain, for on account thereof he is styled
the Lamb slain from the foundation of the world.

Romans 13 verse 8 And in the same sense Calvin understands those words of
Christ, before Abraham was, I am. John 8 verse 58 It is therefore but a vain
cavil that some make against the satisfaction of Christ, when they say many are
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 the 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 Christ is said to be the
same yesterday, and today, and forever.

Hebrews 13 verse 8 To the same sense of those words, Hebrews 11 verse 40 rightly
paraphrased, God having provided some better thing for us, that they without us
should not be made perfect. As if the apostle had said, God hath appointed the
accomplishment of the promise of sending the Messiah to be in the last times,
that they, namely that lived before Christ, should not be perfected, that is
justified and saved by anything done in their time, but by looking to our time
and Christ's satisfaction made therein, whereby they and we are perfected
together. No length 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
fifty years after his ascension, when he gave the revelation to John, he appears
to him in his priestly garment, clothed in a garment down to the feet, and girt
about the paps with a golden girdle, Revelation 1.13, 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, Hebrews 9 verse 9 and 12
and chapter 10 verse 3. And all the virtue they had consisted in their typical
relation to this sacrifice, Galatians 3.23 and Hebrews 9.13. Separate from it,
they were altogether weak, unprofitable, and insignificant, Hebrews 7.18. But
this blood cleanses from all sins, 1 John 1.7. It expiates all fully, without
exception, and finally without revocation, so that by his being made sin for us,
we are not only righteous, but the righteousness of God in him, 2 Corinthians
5.21. Number 3. 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.

He gave himself for us an offering and a sacrifice to God for a sweet-smelling
savor. Ephesians 5.2. Not that God took any delight 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. Isaiah 53.10. His offering was a
sweet-smelling savor unto God. The meaning is that as men are offended with a
nauseous smell and on the contrary delighted with sweet odors and fragrance, so
the blessed God, speaking after the manner of men, 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 odor of sweet-smelling savor to
him, whereof the costly perfumes under the law were types and shadows.

This was the oblation. Roman numeral 3. This oblation he brings before God and
to him he offers it up. So speaks the apostle, through the eternal Spirit he
offered up himself without spot to God.

Hebrews 9.14. As Christ sustained the capacity of assurity, so God of a
creditor, who exacted satisfaction from him, that is, he required from him, as
assurity, the penalty due to us for our sins. Until 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 his sacrifice.

Roman numeral 4. The persons for whom and in whose stead he offered himself to
God were the whole number given him of the Father, all who should believe in
him. He laid down his life for the sheep. John 10.15. For the church.

Acts 20.28. For the children of God. John 11. Verses 50-52.

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 Savior of
the world. John 4. Verse 42. Etc.

But that the efficacy and saving virtue of this all sufficient sacrifice is
applied only to believers is too clear in the scriptures to be denied. Ephesians
5.23. John 17. Verses 2, 9, 19 and 20.

And chapter 10. Verses 26-28. And 1 Timothy 4. Verse 10.

Roman numeral 5. The design and end of this oblation was to render to God a full
satisfaction for our sins. So speaks the apostle, 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.

Colossians 1.20. So God was in Christ reconciling the world to himself. 2
Corinthians 5.19. Reconciliation is the making up of that breach caused by sin
between us and God, and restoring us again to his favor and friendship. For this
end Christ offered up himself to God.

Inference number 1. Hence it follows that actual believers are fully freed from
the guilt of their sins and shall never more come under condemnation. The debt
of sin is perfectly abolished by the virtue of this sacrifice. When Christ
became our sacrifice, he both bore and bore away our sins.

They were laid upon him and then expiated by him. So much is implied in the
words, Christ was once offered to bear the sins of many. Hebrews 9.28. To bear
is a full and emphatical word signifying not only to bear, but to bear away.

So John 1.29. Behold the Lamb of God, which taketh away the sins of the world.
Not only declarative, or by way of manifestation to the conscience, but really
by himself purging our sins. Hebrews 1.3. 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. Blessed is he whose transgression is forgiven, whose sin is covered.
Psalm 32. Who can express the mercy, comfort, 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 state, probably thou wast in that black
list. 1 Corinthians 6.9.10. What, and yet pardoned, fully and finally pardoned,
and that freely, as to any hand that thou hast in the procurement of it? What
can thou do less than fall down at the feet of free grace, and kiss those feet
that move so freely towards so vile a sinner? It is not long since thy
iniquities were upon thee, and thou pined 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. Psalm 103 verse
12. Number 2. From this oblation Christ made 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. He
spared not his own son, but delivered him up to death for us all.

Romans 8.32. 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 from any, surely
Christ might most of all expect it from his own Father.

Yet you read, God spared not his own son. Sparing mercy is the lowest degree of
mercy, yet it was denied to Christ. Though in the garden Christ fell upon the
ground, and sweat great drops of blood, and in that unparalleled agony cried,
Father, if it be possible, let this cup pass.

And though he broke out upon the cross, in that heart-rending complaint, My God,
my God, why hast thou forsaken me? Yet there is no abatement. Justice will not
bend, 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 hast no
interest in this sacrifice? For if these things be done in the green tree,
Christ, what will be done to the dry tree, thee? Luke 23.31. Thus Theophiac
beautifully paraphrases that passage, that is, if God so deal with me, that 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 cease 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, sheer wood, fitted as fuel to
the fire? Consider with thyself, how can thou imagine thou canst support that
infinite wrath that God bore in the room of his people? He had the strength of
Deity to support him.

Behold my servant, whom I uphold. Isaiah 42.1 He had the fullness of Spirit to
prepare him. Isaiah 51.1 He had the ministry of an angel who came down 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. Hebrews 5.7 He was assured of the victory before the combat.
He knew he should be justified.

Isaiah 50.8 And yet for all this he was sore amazed and sorrowful even unto
death, and his heart was melted like wax. If Christ thus sunk under the wrath of
God, how dost thou think, a poor worm is 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, that is,
with a God out of Christ, for it is a fearful thing to fall into the hands of
the living God. Woe and alas forevermore 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, lose no 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
when thy heartstrings are breaking? Oh, what a fearful shriek will thy
conscience utter when thou art presented before the dreadful God and know Christ
to screen thee from his indignation.

Happy is that man who can say in a dying hour, as William Lyford did, who being
desired a little before his dissolution, to give his friends a little taste of
his present hope. And on 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 the devouring flame, the just punishment of sin, on
the one side.

And here am I, poor sinful soul, on the other side. But this is my comfort, the
covenant of grace, which is established upon so many sure promises, hath 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. Oh, 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.

3. Has Christ offered up himself a sacrifice to God for us? Then let us improve
in every condition this sacrifice, and labor to get our hearts duly affected
with such a sight of it as faith can give. Whatever the condition or complaint
of any Christian is, a 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 heart 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.

They shall look upon me, whom they have pierced, and shall mourn. Zechariah 12,
verse 10 It is reported of Jonas Mileus that he was never observed to speak of
Christ and his sufferings, but his eyes would drop tears. 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.

Realize this sacrifice by faith, and try what efficacy there is in it to make
sin forever bitter as death to thy soul. Suppose thine own father had been
stabbed to the heart with a certain 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. The blood of Jesus Christ
cleanses from all sin.

1 John 1.7 This sacrifice makes full satisfaction to God. Are you at any time
staggering through unbelief, filled with unbelieving suspicion 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 bases
and foundations than one tittle of the promise fail. Hebrews 6.17-19 Do you at
any time find your heart 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 endured all the wrath of God and men together.

This will silence and convince and shame you. In a word, here you will see so
much of the grace of God in providing and the love of Christ in becoming a
sacrifice for you, God taking vengeance against sin but sparing the sinner,
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 corrupt burdens
this in the believing application will support, whatever grace is defective,
this will revive it. Blessed be God for Jesus Christ.

Chapter 13, page 151 Intercession of Christ, the second part of His priestly
office. 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. Hebrews 7.25
Having considered 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 but the virtual continuation of His offering once made on earth.

The second part or branch of His priesthood was typified by the high priest
entering with the blood of the sacrifice and sweet incense into the holy place.
And he shall take a 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 veil. 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 of the blood of the bullock and sprinkle it with His finger
upon the mercy seat, etc. Leviticus 16, verses 12-14 Christ, offering Himself on
earth, answered to the killing of the sacrifice without, and His entering into
heaven, there to intercede, answered to the priest going with blood and His
hands full of incense within the veil. 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 been ineffectual.

Nor had He been a priest, that is, a complete and perfect priest, if He had
remained on earth. Hebrews 8, verse 4 Because the very design and end of
shedding His blood on earth had been frustrated, which was to present it before
the Lord in heaven. So that this is the 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 fulfill His
design in dying and give the work of our salvation its last completing act. So
much is contained in this scripture, which tells us that by reasons hereof He is
able to save to the uttermost. These words contain an encouragement to believers
to come to God by faith, drawn from the intercession of Christ in heaven for
them.

In which notice, number one, the character of the persons here encouraged, who
are described as going to God by faith, conscious of great unworthiness in
themselves. Number two, the encouragement to such believers drawn from the
ability of Jesus Christ in whose name they go to the Father to save them to the
uttermost, that is fully, perfectly, completely. Number three, the ground or
reason of this His ability to save, seeing He ever liveth to make intercession,
that is, He has not only offered up His blood to God upon the cross as a full
price to purchase pardon and grace for believers, but lives in heaven, and that
forever to apply unto us in the way of intercession all the fruits, blessings,
and benefits that this precious blood hath procured.

Hence among other instructions we learn that Jesus, our High Priest, lives
forever in the capacity of a potent intercessor in heaven for believers. Here we
will inquire what it is for Christ to be an intercessor, by what acts He
performs that work in heaven, and in what consists the potency and prevalency of
His intercession. Number one, what it is for Christ to be an intercessor for us.

To intercede in general is to go between two parties, to entreat, argue, and
plead with one for the other. There is the intercession whereby one Christian
prays and pleads with God for another, 1 Timothy 2 verse 1, and that whereby
Christ, as an act of office, presents Himself before God to plead for us.
Between these two is this difference, that the former is performed not in our
own, but in another's name.

We contender no request to God immediately, or for our own sake, either for
ourselves or for others. Whatsoever ye ask the Father in my name, He will give
it you. John 16, 23.

But the latter, which is peculiar to Christ, is an intercession with God for us,
in His own name, on account of His own 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 our accuser, or court adversary.

Satan is one that charges us before God, 1 Peter 5, 8, and continually endeavors
to make breaches between us and God. Christ is our advocate, that pleads for us,
and continues peace and friendship between God and us. If any man sin, we have
an advocate with the Father, Jesus Christ, the righteous.

1 John 2 verse 1. 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
this sense we may understand the passage, 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 God of Israel hath entered in by it, therefore it shall be
shut. It is for the prince, the prince he shall set in it to eat bread before
the Lord, etc. Ezekiel 44 verses 2 and 3. The great broad gate, called here the
prince's gate, signifies the abundant and direct entrance of Christ 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 side doors, which looked all towards the
altar, namely by virtue of the mediator, and through the benefit of his death
imputed to them. And yet though God hath forever 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? They do so who 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 consuming fire. Christ only, in the
virtue of His own blood, thus comes before Him to make intercession for us.
Roman numeral 2 We will inquire 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 account. So we read Hebrews 9.24 Christ is
entered into heaven itself, now to appear in the presence of God for us.

The apostle manifestly alludes to the high priests appearing in the Holy of
Holies, which was the figure of heaven, presenting to the Lord the name of the
twelve tribes of Israel, which were on His breast and shoulders. Exodus
28.9,12,28,29 To which the church is supposed to allude in that request, Set me
as a seal upon thy heart, as a seal upon thine arm. Canticles 8.6 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, He remembers us upon
His account. 2. Christ performs His intercession work in heaven, not only by
appearing in the presence of God, 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. But sure I am, an interceding voice is by a figure attributed to His
blood, which in Hebrews 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 laborers
unjustly detained.

James 5.4 Or as the whole creation, which is in bondage through our sins, is
said to cry and groan in the ears of the Lord. Romans 8.22 Not vocally, but
efficaciously. A rare illustration of this efficacious intercession of Christ in
heaven we have in the story of Ametist, who appeared as an advocate for his
brother Achelias, who was accused and likely to be condemned to die.

Ametist, having performed great services and merited highly of the commonwealth,
in whose service one of his hands was cut off in the field, came into the court
in his brother's behalf and said nothing but only lifted up the stump of his
arm, the sight of which so moved them, that without a word said, they freed his
brother immediately. Thus in Revelation 5.6 Christ is represented as standing
between God and us. I beheld, and lo, in the midst of the throne, and of the
four beasts, and in the midst of the elders, stood a lamb, as it had been slain,
that is, bearing in his glorified body the mark of death and sacrifice.

The wounds he received for our sins on earth are, as it were, still flesh
bleeding in heaven, a moving and prevailing argument with the Father to give us
the mercies for which he pleads. And 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.

Revelation 8.3 All these were excellently typified 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 Hebrews 7 and chapter 9. Roman numeral 3 That this intercession
of Christ is most potent, successful, and prevalent with God will be evinced
from the qualification of this our advocate from his great interest in the
Father, from the nature of the place he uses 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. 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, tenderhearted, and
resolved on success. Our advocate Christ wants no wisdom to conduct his work. He
is the wisdom of God, yea, only wise.

Jude 25 And he is no less faithful than wise. Therefore he is called a faithful
high priest in things pertaining to God. Hebrews 2 verse 17 He assures us we may
safely trust our concerns with him.

In my Father's house are many mansions. If it were not so, I would have told
you. John 14 verse 2 As if he had said, Do you think I would deceive you? Men
may deceive you, your own hearts may, and daily do deceive you, but so will not
I. And for tenderheartedness and sympathy with your condition there is none like
him.

For we have not a 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.
Hebrews 4 verse 15 But he might the better sympathize with us. He came as near
to our condition as the holiness of his nature could permit.

He suffered himself to be in all points tempted like as we are, sin only
accepted. And after his interest in the success of his suit, he has really made
it his own interest, for by reason of our union with him all our wants and
troubles are his. Ephesians 1 verse 23 Yea, his own glory as mediator is deeply
interested in it, and therefore we need not doubt, but he will use all care and
diligence in that work.

But further, number 2 Consider the great interest he hath in the Father, with
whom he intercedes. Christ is his dear Son. Colossians 1 verse 13 The beloved of
his soul.

Ephesians 1 verse 6 Between him and the Father there is a unity not only of
nature, but of will. And so he always hears him. John 11 verse 42 Yea, he said
to his own dear Son, Ask of me, and I will give thee.

Psalm 2 verse 8 Moreover, number 3 Consider the nature of his intercession,
which is just and reasonable, and likewise urgent and continual. What he
desires, it is becoming the holiness and righteousness of God to grant. And so
the justice of God not only does not oppose, but furthers and pleads for the
granting and fulfilling of his requests.

Here you must remember that the Father is under a covenant 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 laborer when the work is faithfully
done. And as the matter is just, so the manner of his intercession is urgent and
continual.

How infortunate a suitor he is may be gathered from that specimen given of his
intercession in John 17. And for the constancy of it, my text tells us he ever
lived to make intercession. And to close all, number 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 to whom his heart is inclined and ready enough to
grant the best and greatest of mercies, which is the meaning of John 16 verse 27
The Father himself loveth you.

The first cornerstone of all these mercies was laid by the Father himself in his
own purposes of grace. He also delivered his Son for us, and how shall he not
with him freely give us all things? Romans 8 32 So then there can remain no
doubt but that Christ is a prevalent and successful intercessor in heaven.
Inference number 1 Doth Christ live forever in heaven to present his blood to
God in the way of intercession for believers? How sad then is the case of those
that have no interest in Christ's blood, but instead of pleading for them, it
cries to God against them, as its despisers and abusers.

Every unbeliever despises it, the apostate treads it underfoot. 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 unspeakably terrible. Surely when he shall make inquisition
for blood, when the day of his vengeance is come, he will make it appear by the
judgments he will execute that this is a sin to be expiated, but vengeance shall
pursue the sinner to the lowest hell.

Ah, what do men do in rejecting the gracious offer of Christ? Alas for that man
against whom this blood cries in heaven. Number 2 Doth Christ live forever to
make intercession? Hence let believers draw relief and encouragement against all
the causes and grounds of their fears and troubles, for surely this answers them
all. Let them be encouraged against all their sinful infirmities and lamented
weaknesses.

It is confessed these are sore evils. They grieve the Spirit of God, sadden your
own hearts, cloud your evidences. But having such a high priest in heaven, you
must never despair.

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. 1 John
2 verses 1 and 2 Children, when first beginning to walk, are apt to stumble at
every straw.

So are young and inexperienced Christians. But though it must be far from them
to take encouragement so to do from Christ in his intercession, yet if by
surprisal 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 all 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 other most, 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 ever
attained, and enlarge to take into view the most spacious prospect both of sin
and misery, and the difficulties of being saved, that ever yet oppressed any
poor humble soul.

Yea, join to these all the hindrances and objections that the heart of man can
invent against itself in 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 largest compass of thy thoughts, even to the uttermost. Good ones
triumph.

Hence draw abundant encouragement against 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 when thou art not able to speak a word for thyself. Who is
this that cometh out of the wilderness like pillars of smoke, perfumed with
myrrh and frankincense, with all powders of the merchant? Canticles 3 verse 6
The prayers of Christians often go up before God sullied with their offensive
corruptions. But remember Christ perfumes them with myrrh.

By his intercession he gives them a sweet perfume. Christ's intercession is a
singular relief to all that come unto God by him against all sinful and slavish
fears from the justice of God. Nothing more promotes the fear of reverence,
nothing more suppresses unbelieving despondence and destroys the spirit of
bondage.

Having therefore, brethren, boldness to enter into the holiness by the blood of
Jesus, by a new and living way which he hath consecrated for us through the
veil, that is to say, his flesh, and having a high priest over the house of God,
let us draw near with a true heart in full assurance of faith. Hebrews 10 verses
19 through 21 The intercession of Christ gives admirable satisfaction and
encouragement to all that come to God against the fears of deserting him by
apostasy. This, my friends, this is your principal security.

With this he relieved Peter. Simon saith Christ, Satan hath desired to have you
that he may sift you as wheat, but I have prayed for thee that thy faith fail
not. Luke 22 verses 31 and 32 As if he had said, Satan will fan thee not to get
out thy chaff, but both out thy flour.

His temptations are leveled 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 urges 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.

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? Romans 8 verse 34 It gives
sweet relief when we are conscious of being sanctified, but in part.

We want a great deal of faith, love, and heavenly-mindedness, mortification,
knowledge. We are short in wanting in all. These are deficiencies, or things
wanting, as the apostle calls them.

1 Thessalonians 3 verse 10 Well, if grace be but yet in its weak beginnings and
infancy in thy soul, this may encourage you, that by reason of Christ's
intercession it shall live, grow, and increase in thy heart. He is not only the
author, but the finisher of it. Hebrews 12 verse 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 to the uttermost, to the last, perfective, completing act of salvation.
Number 3 Does Christ live forever to make intercession? Then let those who reap
on earth the fruits of His work in heaven draw instruction thence about the
following duties. Do not forget Christ in His exalted state.

You see, though He be in 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, I did know thee in the wilderness, in the land of great
drought. But when they came into Canaan, according to their pasture, so were
they filled. They were filled, and their heart was exalted.

Therefore have they forgotten me. Hosea 13 verses 5 and 6 This Reformation audio
track is a production of Stillwater's Revival Books. SWRB makes thousands of
classic Reformation resources available free and for sale in audio, video, and
printed formats.

Our many free resources, as well as our complete mail-order catalog containing
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at 4710-37A Edmonton, Alberta Abbreviated Capital A, Capital B, Canada T6L3T5
You may also request a free printed catalog. And remember that John Calvin, in
defending the Reformation's regulative principle of worship, or what is
sometimes called the scriptural law of worship, commenting on the words of God,
which I commanded them not, neither came into my heart. From his commentary on
Jeremiah 731, writes, God here cuts off from men every occasion for making
evasions, since he condemns by this one phrase, I have not commanded them,
whatever the Jews devised.

There is then no other argument needed to condemn superstitions than that they
are not commanded by God. For when men allow themselves to worship God according
to their own fancies, and attend not to His commands, they pervert true
religion. And if this principle was adopted by the papists, all those fictitious
modes of worship in which they absurdly exercise themselves would fall to the
ground.

It is indeed a horrible thing for the papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears. Were they to admit this
principle, that we cannot rightly worship God except by obeying His word, they
would be delivered from their deep abyss of error.

The prophet's words, then, are very important, when he says that God had
commanded no such thing, and that it never came to his mind. As though he had
said that men assume too much wisdom when they devise what he never required,
nay, what he never knew.


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  CHAPTER 23: PART 7
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And is it not yet further encouraging to you that hitherto He hath 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 had no further
design of good to your soul? Be not therefore discouraged, but wait on the Lord
in the use of means that you may be healed. If you ask, what can we do to put
ourselves into the way of the Spirit in order to such a cure? I say, though you
cannot make the gospel effectual, yet the Spirit of God can make the means you
are capable of using effectual. And it is certain that your inability to do what
is above your power in no way excuses you from doing what is within your power.

Let me therefore advise 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. Satisfy not yourselves with
hearing, but consider what you hear.

Allow 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 soul till you begin to go alone and reflect. Here all conversion
begins.

I know a severe task can hardly be imposed upon a carnal heart. It is a hard
thing to bring a man and himself together upon this subject, but this must be,
if ever the Lord do your souls good. Commune with your own heart.

Psalm 4 verse 4 Labor to see and 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
scriptures? What if you had an angelical illumination? This can never save the
soul. No, all thy knowledge avails nothing till the Lord show thee thy special
light, the deplorable sight of thine own heart, and the saving sight of Jesus
Christ, thine only remedy.

Number 4 Since then there is a common light and special saving light which none
but Christ can give. It is the concern of every one of you to try what your
light is. We know, saith the Apostle, 1 Corinthians 8 verse 1, that we all have
knowledge.

Oh, 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 in their very kind and nature. The one is heavenly,
supernatural, and spiritual. The other earthly and natural, the effect of a
better constitution or education.

James 3 verses 15 and 17 They differ most apparently in their effects and
operations. The light that comes in a special way from Christ is humbling and
self-abasing. By it a man sees the vileness of his own nature and practice,
which begets self-loathing.

But natural light, on the contrary, puffs up, exhausts, and makes the heart
swell with self-conceit. 1 Corinthians 8 verse 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 verse 6 It brought forth fruit in the
Colossians from the first day it came to them.

Colossians 1 verse 6 But the other spends itself in intellectual dreams and is
detained in unrighteousness. Romans 1 verse 18 The light of Christ powerfully
transforms its subjects, changing the man into the same image from glory to
glory. 2 Corinthians 3 verse 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 its language is, None
but Christ, all is but droth that I 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.

These lights differ in their results. Natural common knowledge vanishes as the
apostle speaks. 1 Corinthians 13 verse 8 It is but a May flower and dies in its
month.

Doth not their excellency that is in them go away? Job 4 verse 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.

This light is life eternal. John 17 verse 3 Now turn in and compare yourselves
with these rules. Let not false light deceive you.

Number 5 Lastly, how ought they to love, serve, and honor Jesus Christ, whom he
hath 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 likely to remain so till they come to the
blackness of darkness which is reserved for them? O, what a pleasant thing it is
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,
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 not proud of it.

And beware ye sin not against the best and highest light in the world. If God
were so incensed against the heathen for disobeying the light of nature, what is
it in you to sin with eyes clearly illuminated with the purest light that shines
in the world? You know God charges it upon Solomon, 1 Kings 11 verse 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. Chapter 11, page 127. Nature and Necessity of the
Priesthood of Christ It was therefore necessary that the patterns of things in
the heavens should be purified with these, but the heavenly things themselves
with better sacrifice than these.

Hebrews 9, verse 23. 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 shown. 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 tried, 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 prefigured 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 death, 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. These words contain an argument to prove
the necessity of the offering of Christ the great sacrifice, drawn from the
proportion between 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, 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. Mark what proportion there is between the type and the
antitype. Such also is the proportion between 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. One, the nature of
Christ's death and sufferings. It had the nature, use, and end of a sacrifice,
and it was of all sacrifices the most excellent.

Two, the necessity of his offering it. It was necessary to correspond with all
the types and prefigurations of it under the law, but especially it was
necessary for the expiating of sin, propitiating a justly incensed God, and
opening a way for us to come to him. Hence, the sacrifice of Christ our High
Priest is most excellent in itself, and most necessary for us.

Sacrifices are of two kinds. Eucharistical, or thank offerings, in testimony of
homage, duty, and service, and in token of gratitude for mercy freely received,
and Elastical, or expiatory, for satisfaction to justice, and thereby
reconciling God. Of this last kind was the sacrifice offered by Christ for us.

To this office he was called by God. Hebrews 5, 5 In it he was confirmed by the
unchangeable oath of God. Psalm 110, 4 For it he was singularly qualified by his
incarnation.

Hebrews 10, 6, 7 And all the ends of it he has fully answered. Hebrews 9, 11, 12
My present design is to show the general nature, and the absolute necessity of
the priesthood of Christ, in order to our recovery from our deplorable state of
sin and misery. Roman numeral 1 We will consider what it supposes and implies,
and wherein it consists.

Number 1 It supposes man's revolt and fall from God, and a dreadful breach made
thereby between God and him, else no need of an atoning sacrifice. If one died
for all, then were all dead. 2 Corinthians 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 between God and man, and therefore that justice
required our blood should be shed. And the fire flaming on the altar, which holy
burnt up that sacrifice, was a lively emblem of that fiery indignation that
should devour the adversaries. But above all, when Christ, the true and great
sacrifice, was offered up to God, the clearest mirror was set before us in which
to see our sin and misery by the fall.

Number 2 His priesthood supposes the unalterable purpose of God to take
vengeance for sin. He will not let it pass. I will not pretend to say what God
could do in this case, but I think it is generally yielded that he must punish
it in the person of the sinner, or in his surety.

Those that contend for such a forgiveness as in an act of charity, like that
whereby private persons forgive one another, must at once suppose God to part
with his right 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 on iniquity.

Habakkuk 1 verse 13 And besides, the word is gone out of his mouth that the
sinner shall die. Number 3 The priesthood of Christ presupposes the utter
impotency of man to appease God and recover his favor by anything he could do or
suffer. Surely God would not come down to assume a body to die and be offered
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 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 death of
the martyrs did it. But who by dying can satisfy and reconcile God? What
creature can bring him inadequate and proportionable value for sin, yea, for all
the sin of all the redeemed, from Adam to the last, that shall be found alive at
the Lord's coming? Surely none but Christ can do this.

Number four. Christ's priesthood implies the necessity of his being God's man.
It was necessary he should be a man in order to his suffering, his compassion
and the application of his righteousness and holiness to man.

Had he not been man, he had no sacrifice to offer, no soul or body in which to
suffer. The Godhead is immortal and above all those sufferings and miseries
which Christ felt for us. Besides his being man fills him with bowls of
compassion and a tender sense of our miseries.

This makes him a merciful and faithful high priest, Hebrews 4.15, and not only
fits him to pity, but to sanctify us also. For he that sanctifyeth and they that
are sanctified are both of one. Hebrews 2 verses 11, 14 and 17.

And equally necessary was it that our high priest should be God since the value
and efficacy of his sacrifice results from thence. Number five. 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. Number six.

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
provided 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 fulfill 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
important scripture, Hebrews 10, verses 7-14. Or more briefly, the priesthood of
Christ is that whereby he expiated the sins of men and obtained the favor of God
for them.

Colossians 1, verses 20 and 22 and Romans 5, verse 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. Roman numeral two.

The necessity of Christ's priesthood comes next to be considered. It was
according to the scriptures necessary in order to our salvation that such a
priest should, by such a sacrifice, appear before God for us. This appears from
two principles which are evident in scripture.

That God required full satisfaction and that fallen man is totally incapable of
tendering him any such satisfaction. Therefore Christ, who only could, must do
it or we perish. Number one.

God required full satisfaction and would not remit one sin without it. This will
be clearly proved from the nature of sin and from the veracity and wisdom of
God. Such is the nature of sin that the sinner deserves to suffer for it.

Penal evil, in a course of justice, follows moral evil. Sin and sorrow ought to
go together. There is between these a necessary connection.

The wages of sin is death. Roman six twenty three. The veracity of God requires
it.

The word is gone out of his mouth. In the day that thou eatest thereof, thou
shalt surely die. Genesis two verse seventeen.

From that time man 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
written therein to do them. Galatians three ten.

Now though man's threatenings are often vain and insignificant, God's shall
surely take place. Not one tittle of the law shall fail till all be fulfilled.
Matthew five eighteen.

God will be true in all his threatenings though thousands and millions perish.
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 well
no king, as no laws for government.

As well no law, as no penalty. And as well no penalty, as no execution. To this
purpose one observes, it is altogether unfitting, especially to the wisdom and
righteousness of God, that that which provoketh the execution should procure the
abrogation of his law, that that should suppliant and undermine the law, for
preventing of which alone the law was before established.

How could it be expected that men should fear and tremble before God when they
should find that his threats against sin were vain? So then God required
satisfaction and would admit no treaty of peace on any other ground. Let none
here object that reconciliation upon this only ground of satisfaction is
derogatory to the riches of grace, or that we allow not God what we do men,
namely, to forgive an injury freely without satisfaction. Free forgiveness to us
and full satisfaction made to God by Jesus Christ for us are not things
inconsistent with each other, as in its proper place shall be more fully shown.

And as 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 offenses.

Besides, man only can freely forgive man in a private capacity, so far as the
wrong concerns himself. But he ought not to do so in a public capacity as he is
judged and bound to execute justice impartially. God is our lawgiver and judge.

He will not only dispense with violations of the law, but strictly demand
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.

Not by doing. This way is shut up to all the world. None can satisfy God or
reconcile himself to Him in this way.

For it is evident our best works are sinful. All our righteousness is as filthy
rags. Isaiah 64 verse 6. And it is strange any should imagine that one sin
should make satisfaction for another.

If it be said that not what is sinful in our duties, but what is spiritual,
pure, and good, may ingratiate us with God, it is obvious 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.
Cancel a former by contracting a new engagement.

If we do anything that is good we are indebted to grace for it. John 15 verse 5.
2 Corinthians 3 verse 5. 1 Corinthians 15 verse 10. In a word, those that have
had as much to plead as any now living have utterly given up all hope of
appeasing and satisfying the justice of God.

It is likely that holy Job feared God and eschewed evil as much as any of you.
Yet he saith, 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.
Job 9 verses 20 and 21. It is probable that David was a man as much after the
heart of God as you, yet he said, Enter not into judgment with thy servant, for
in thy sight shall no man be justified.

Psalm 143 verse 2. It is likely that Paul lived as holy, heavenly, and fruitful
a life as the best of you, and far, far beyond you. Yet he saith, I know, or am
conscious to myself of, nothing, yet I am not hereby justified. 1 Corinthians 4
verse 4. His sincerity might comfort him, but could not justify him.

And what need I say more? The Lord hath shut up this way to all the world, and
the scriptures speak it plainly. Therefore by the deeds of the law there shall
no flesh be justified in his sight. Romans 3 verse 20.

Compare Galatians 3 verse 21. Romans 8 verse 3. And as man can never reconcile
himself to God by doing, so neither by suffering. This is equally impossible.

For no sufferings can satisfy God, but such as are proportionable to the offense
we suffer for. And if so, infinite sufferings must be born. I say infinite, for
sin is an infinite evil, as it wrongs an infinite God.

Now sufferings may be said to be infinite, either in respect to their weight,
exceeding all bounds and limits, the letting out of the wrath and fury of an
infinite God, or in respect to duration, being endless and everlasting. In the
first sense no creature can bear infinite wrath, it would swallow us up. In the
second it may be born as the damned do, but then ever to be suffering is never
to be 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.

Inference 1. This shows the incomparable excellency of the Christian religion.
What other religions seek, the Christian religion alone finds, even a solid
foundation for true peace of conscience. While the Jew seeks it in vain in the
law, the Mohammedan in his external and ridiculous observances, and 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 give peace to a distressed conscience,
laboring 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 gnawing the
most tender part of the soul, and hath no relief against it, that feels the
intolerable scalding wrath of God burning within, and hath nothing to cool it.
Hear me, you that slight the troubles of conscience, that call them fancies and
melancholy, if you had but one sick night for sin, if you had ever felt that
shame, fear, horror, and despair, which are the effects of an accusing and
condemning conscience, you would have counted an unspeakable mercy to hear of a
way for the discharge of a poor sinner from that guilt. You would kiss the feet
of the 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 pinest away in thine iniquities, that droopest from day to
day under the present wounds and 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 20.28 Invaluably precious
blood. 1 Peter 1.19 One drop of it infinitely excels the blood of all mere
creatures.

Hebrews 10 verses 4-6 Such is the blood that must do thee good. Lord, I must
have such blood, sayeth conscience, as is capable of giving thee full
satisfaction, or it can give me no peace. The blood of 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? Yea, Christ's blood is
not only the blood of God, but it is bloodshed in thy stead and in thy place and
room. He was made a curse for us.

Galatians 3.13 And so it becomes sin pardoning blood. Hebrews 9.22 Ephesians 1.7
Colossians 1.14 Romans 3.26 And consequently, conscience pacifying and soul
quieting blood. Colossians 1.20 Ephesians 2.13-14 Romans 3.25 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. Surely the
pure light of the gospel shining upon this generation is a mercy never to be
enough prized. Number 2 Hence also learn 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 a
sacrifice under the law was 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. Leviticus 1.4 Not only to signify that now it was no more his, but
God's, the property being transferred by a kind of manumission, nor yet merely
that he voluntarily gave it to the Lord as his own free act, but principally it
signified the putting off of his sins and the penalty due to him for them upon
the head of the sacrifice. And so it implied in 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 said Herodotus the historian, None of them would eat
of the bread of any living creature. You must also lay the hand of faith upon
Christ your sacrifice, not to imprecate, but to apply and appropriate him 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 invites us, Come unto me, all ye that
labour and are heavy laden, and I will give you rest. Matthew 11, 28 For this
end our sacrifice was lifted up upon the altar.

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. John 3, verses 14 and 15 The effects of the law, not only upon
the conscience, filling it with torment, 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 look not to the brazen serpent died infallibly. So must all that look
not by faith to Jesus our sacrifice. 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 also in its
place. The death of Christ, the offer and tender of Christ, never in themselves
saved one soul without being received by faith. But alas, how do I see sinners,
either not at all touched with the sense of sin, and so feeling that they are
whole and need not the physician? Or if any be stung and wounded with guilt, how
do they look themselves whole with their own duties and reformations? Physicians
say of wounds, let them be kept clean, and nature will find balm of its own to
heal them.

If it were so in spiritual wounds, what need Christ to have left the Father's
bosom and come down to die as a sacrifice for us? Oh, if men can but have
health, pleasure, riches, honor, and any way still a disturbing conscience that
it may not check or interrupt them in these enjoyments, they care nothing for
Christ. 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
consciences 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
Savior. Then wilt thou value the blood of sprinkling. Number 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
anything you can do or suffer, and let the whole glory of your recovery be
ascribed to Christ.

It is highly reasonable that He that laid down the whole price should have the
whole praise. If any man say or think he could have made an atonement for
himself, he doth 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, number 4, in the last place, I rather choose to persuade you to
see your necessity of this High Priest and His most excellent sacrifice, and
accordingly to make use of it. The best of you have polluted natures, poisoned
with sin. Those natures have need of this sacrifice.

They must have the benefit of this blood to pardon and cleanse them, or else be
eternally damned. Hear me, ye that never spent a tear for the sin of your
nature. If the blood of Christ be not sprinkled upon your natures, it had been
better for you that you had been the offspring of beasts or of dragons.

They have a mean, but not a vitiated sinful nature as you have. Your actual sins
have need of the great High 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 judgment 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 virtue thereof
that they are accepted of God. And were it not that God had respect to Christ's
offering, He would not regard thee, nor any of thy duties.

Thou couldst no more come near to God than thou couldst approach a devouring
fire, or dwell with everlasting burning. Well, then I 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. Oh, then let thy soul expand while
meditating on the grace 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. Chapter 12, page 140 Excellency of our high priest's oblation, the first
part of his priestly office. For by one offering he hath perfected forever them
that are sanctified.

Hebrews 10, 14 After this more general view of the priesthood of Christ, 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
typified 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
consider the oblation of Christ, the efficacy and excellency of which are
illustrated in the context by a comparison with all other oblations, and are
with a singular enconium commended to us in the words by one offering. It is but
one offering, but once offered, and never more to be repeated, for Christ dieth
no more.

Romans 6, 9 He also commends it from its efficacy. He hath perfected it, that
is, 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, and 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 ages and places of
the world. Lastly, he commends it from its perpetuity. It perfects forever, 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, all of which affords us this sweet truth,
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 blessings that believers
either have or hope for. Had it not been for this, there had been no such thing
as justification, adoption, salvation, peace with God, and hope of glory, pardon
of sin, and divine acceptance.

These and all our best mercies had never been. A man, as one saith, might have
happily imagined such things as these, as he made golden mountains, and rivers
of liquid gold, and rocks of diamonds. But these things could never have had any
real existence had not Christ offered up himself a sacrifice to God for us.

It is the blood of Christ, who through the eternal Spirit offered himself
without spot to God, that purges the conscience from dead works, Hebrews 9.14,
that is, from the sentence of condemnation and death inflicted by conscience for
our sins. 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, Hebrews 9.26. Now as the point before us is of so
great weight and so fundamental to our safety and comfort, I shall endeavor 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, the sacrifice he offers, 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. Roman 1. The priest that appears
before God with an oblation for us is Jesus Christ, God-man, the dignity of
whose person gave 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, Hebrews 5.3 But he was holy, harmless, undefiled, separate from sinners,
Hebrews 7.26 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, Isaiah 53.9 And indeed his
offering had done us no good, if the least taint of sin had been found on him.
The Jewish priests were mortal men that continued not by reason of death,
Hebrews 7.23 But Christ is a priest forever, Psalm 110.4 Roman numeral 2 The
oblation or offering he made was not the blood of beasts, but his own blood,
Hebrews 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 disposal. To this use and purpose he
offered his body, Hebrews 10.10 Yea, not only his body, but his soul was made an
offering for sin, Isaiah 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 the soul and body of Jesus
Christ is therefore, number one, invaluably precious.

So the apostle styles it, Ye were redeemed with the precious blood of the Son of
God, 1 Peter 1.19 And such it behooved 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.

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 needs be, number two, 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. This Reformation audio track is a production of Stillwater's Revival
Books.

SWRB makes thousands of classic Reformation resources available, free and for
sale in audio, video, and printed formats. Our many free resources, as well as
our complete mail-order catalog, containing thousands of classic and
contemporary Puritan and Reform books, tapes, and videos at great discounts is
on the web at www.swrb.com We can also be reached by email at swrb at swrb dot
com by phone at 780 450 3730 by fax at 780 468 1096 or by mail at 4710-37A
Avenue Edmonton, that's E-D-M-O-N T-O-N Alberta, abbreviated capital A capital B
Canada, T-6-L-3-T-5 You may also request a free printed catalog. And remember
that John Calvin, in defending the Reformation's regulative principle of
worship, or what is sometimes called the scriptural law of worship, commenting
on the words of God, which I commanded them not, neither came into my heart.

From his commentary on Jeremiah 7-31, writes, God here cuts off from men every
occasion for making evasions, since he condemns by this one phrase, I have not
commanded them whatever the Jews devised. There is then no other argument needed
to condemn superstitions than that they are not commanded by God. For when men
allow themselves to worship God according to their own fancies, and attend not
to His commands, they pervert true religion.

And if this principle was adopted by the Papists, all those fictitious modes of
worship in which they absurdly exercise themselves would fall to the ground. It
is indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears.

Were they to admit this principle, that we cannot rightly worship God except by
obeying His word, they would be delivered from their deep abyss of error. The
prophet's words, then, are very important, when he says that God had commanded
no such thing, and that it never came to his mind. As though he had said that
men assume too much wisdom when they devise what he never required, nay, what he
never knew.


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  CHAPTER 24: PART 6
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Number 2 He has dispensed his blessed light to the church gradually. The
discoveries of light have been, in many parts or parcels, sometimes more obscure
and cloudy. As to the Old Testament believers, by visions, dreams, urm, summons,
vocal oracles, types, sacrifices, etc., which though they were comparatively but
a weak, glimmering light and had no glory compared to that which now shines, 2
Corinthians 3, verses 7-11, yet were 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 Austen knew, and they
that come after me will know more than I know.

Number 3 Jesus Christ, our great prophet, has manifested to us the will of God
plainly and perspicuously. When he was on earth he taught the people by
parables, and without a parable he spake nothing. Matthew 13, 34 He closed
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 Corinthians 3, 12 And by
manifestation of the truth, commending themselves to every man's conscience. 2
Corinthians 4, verse 2 Yet he does not allow them to be rude and careless in
expression, pouring out indigested, crude, immethodical words.

No, a holy, serious, strict, and grave expression befits the lips of his
ambassadors. And whoever spoke more weightily, more logically, or 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
understanding of the meanest, and not give the people a comment darker than the
text.

He would have us rather pierce their ears than amuse their fancies, and break
their hearts than please their ears. Christ was a very plain preacher. Number 4
Jesus Christ dispensed truth powerfully, speaking as one having authority and
not as the scribes.

Matthew 7, 29 They were cold and dull preachers, their words did even freeze
between their lips, but Christ spoke with power. There was heat as well as light
in his doctrines, and so there is still though it be in the mouth of poor
contemptible men. The weapons of our warfare are not carnal, but mighty through
God, to the pulling down of strongholds.

2 Corinthians 10, 4 His word is still quick and powerful, and sharper than any
two-edged sword, piercing even to the dividing asunder of soul and spirit, and
of the joints and marrow. Hebrews 4, 12 The blessed apostle imitated Christ, and
being filled with his spirit, spoke home and freely to the hearts of men. So
many words, so many claps of thunder, as Augustine said of him, which made the
hearts of sinners shake and tremble.

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. Number 5 This prophet Jesus
Christ taught the people the mind of God in a sweet, affectionate, and
persuasive manner. His words made their hearts burn within them.

Luke 24, 32 It was prophesied of him, He shall not cry, nor lift up, nor cause
his voice to be heard on high. A bruised reed shall he not break, and smoking
flax shall he not quench. Isaiah 42, 2-3 He knew how to speak a word in season
to the weary soul.

Isaiah 50, 4 He gathered the lambs with his arms, and gently led those that were
with young. Isaiah 40, 11 How sweetly did his words fall on the melting hearts
about him. He drew with cords of love and with the bands of a man.

He discouraged none, upbraided none that were willing to come to him. His
familiarity and free condescensions to the most vile and despicable sinners were
often made a matter of reproach to him. Such is his gentle and sweet carriage to
his people that the church is called the Lamb's Wife.

Revelation 19, 7 He revealed the mind of God purely to men. His doctrine had not
the least mixture of error to debase it. His most enviously observant hearers
could find nothing to charge him with.

He is the faithful and true witness. Revelation 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 Corinthians 4, 2 He revealed the will of God perfectly
and fully, keeping back nothing needful to salvation.

So he tells his disciples, All things that I have heard of my Father I have made
known unto you. John 15, 15 He was faithful as a son over his own house. Hebrews
3, 6 Inference 1 If Jesus Christ, who is now passed into the heavens, be the
great prophet and teacher of the church, we may justly infer the continual
necessity of the gospel ministry.

For by his ministers he now teaches us, and to that intent hath fixed them in
the church by a firm constitution, there to remain to the end of the world.
Matthew 28, 20 We pray you in Christ's dead. 2 Corinthians 5, 20 These officers
he gave the church at his ascension, that is, 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 Greek word he hath set, in 1 Corinthians 12, 28, plainly implies.
They are set by a sure establishment, a firm and unalterable constitution. And
it is well they are, for how many adversaries in all ages have endeavored to
shake the very office itself, pretending that it is needless to be taught by
men, and resting such scripture as this to countenance their error? I will pour
out my Spirit upon all flesh, and your sons and daughters shall prophesy, etc.

Joel 2, 28, 29 But if an Old Testament prophecy may be understood according to a
New Testament interpretation, that prophecy no way opposes, but actually
confirms the gospel ministry. How the apostle understood the prophecy may be
seen in Acts 2, 17, where he applies it to the Spirit that was poured out on the
day of Pentecost upon the apostles. God has given ministers to the church for
the work of conversion and edification, till we all come in unity of the faith
unto a perfect man.

Ephesians 4, verses 11-13 So that when all the elect are converted, and all
those converts become perfect men, when there is no error in judgment or
practice, and no seducer to cause it, then and not till then will a gospel
ministry be useless. Indeed, as one has 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. 2. If Christ be the great prophet of the
church, 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.
Matthew 11, 25 The testimonies of the Lord are sure, making wise the simple.
Psalm 19, verse 7 Yea, in such as you are, the Lord delights to choose, that his
grace may be the more conspicuous in your weakness.

1 Corinthians 1, verses 26 and 27 While 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 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. It is better in kind, the one
being but natural, the other supernatural.

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 to its
effects. Other knowledge leaves the heart dry, barren, and unaffected, but that
little you have been taught of Christ sheds down its gracious influences upon
your affections and slides sweetly to your melting heart.

So that as one preferred the most despicable work of a plain-wrested Christian
before all the triumphs of Alexander and Caesar, much more ought you to prefer
one saving manifestation of the Spirit to all the powerless illuminations of
natural man. 3. If Christ be the great teacher and prophet of the church, prayer
is the proper means for the increase of knowledge. Prayer is the golden key that
unlocks that treasure.

When Daniel was to expound the secret contained in the king's dream, about which
the Chaldean magicians had racked their brains to no purpose, what course did
Daniel take? He went to his house and made the thing known to Shadrach, Meshach,
and Abednego, his companions, that they would desire mercies of the God of
heaven concerning this secret. Daniel 2, verses 17 and 18 And then was the
secret revealed to Daniel. Luther was wont to say, Three things make a divine,
meditation, temptation, and prayer.

Holy Mr. Bradford was wont to study upon his knees. Those truths that are
learned by prayer leave an unusual sweetness upon the heart. If Christ be our
teacher, it becomes all his saints to be at his feet.

4. If Christ be the great prophet and teacher of the church, we may then discern
and judge of doctrines, and it may serve us as a test by which to try them. 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, in
all things alien, yea, contrary to the wisdom of the world and the
gratifications of the flesh, such are the truths which he teaches. They have his
character and image engraven on them. Would you know then whether this or that
doctrine be from the spirit of Christ? Examine the doctrine itself by this rule,
and whatsoever doctrine you find to encourage incontinent sin, to exalt self, to
be accommodated to earthly designs and interests, to warp and bend to the humors
and lusts of man.

In a word, whatever doctrine soever makes them that profess it carnal,
turbulent, proud, sensual, 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 spiritual taste by which those that have their senses exercised can
distinguish things that differ. The spiritual man judges all things. 1
Corinthians 2.15 His ear trieth words, as the mouth tasted meat.

Job 34.3 Receive nothing, let it come never suspiciously, that hath not some
relish of Christ in holiness in it. Be sure Christ never revealed anything to
men that derogates from his own glory, or prejudices and obstructs the ends of
his own death. 5 And as it will serve us for a test of doctrines, so it serves
for a test of ministers.

And hence he may judge who are authorized 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 endeavor to fulfill their ministry for Christ,
as Christ did for his Father.

As my Father has sent me, says 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 endeavor to imitate the great Shepherd in the following respects.
Jesus Christ was a faithful minister, the faithful and true witness.

Revelation 1.5 He declared the whole mind of God to man. Of him it was
prophetically said, I have not hid thy righteousness within my heart. I have
declared thy faithfulness and thy salvation.

I have not concealed thy lovingkindness and thy truth from the great
congregation. Psalm 40.10 To the same sense and almost in the same words, the
Apostle Paul professed, I have kept back nothing that was profitable unto you. I
have showed you all things.

Acts 20.20-35 Not that every faithful minister in the course of his ministry
anatomizes the whole body of truth and fully expounds and applies each
particular to the people. But with respect to those doctrines which they have
opportunity of opening, they do not out of fear, or to accommodate and secure
base, low ends, withhold the mind of God, or so corrupt and abuse his words, as
to subject truth to their own and other men's lusts. They preach not as pleasing
men, but God.

1 Thessalonians 2.4 For if we yet please men, we cannot be the servants of
Christ. Galatians 1.10 Truth must be spoken, though the greatest on earth be
offended. Jesus Christ was a tender-hearted minister, full of compassion to
souls.

He was sent to bind up the broken in heart. Isaiah 61.1 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.

Matthew 23.37 His bowels yearned when he saw the multitude of sheep having no
shepherds. Matthew 9.36 This tender compassion of Christ must be in all the
under-shepherds. God is my witness, says one of them, how greatly I long after
you all in, or after the pattern of, the bowels of Jesus Christ.

Philippians 1.8 Jesus shows a hard heart, unaffected by the dangers and miseries
of souls, can never show a commission from Christ to authorize him for
ministerial work. Jesus Christ was a laborious, self-denying minister. He put a
necessity on himself to finish his work in his day, a work infinitely great in a
very little time.

I must work the works of him that sent me while it is day. The night cometh when
no man can work. John 9.4 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 him,
being weary, presently he falls into his work, preaching the gospel to the
Samaritan woman. In this must his ministers resemble him, striving according to
his workings that worketh in them mightily.

Colossians 1.28-29 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, he said unto
them, I beheld Satan as lightning falling from heaven.

As if he had said, You tell me no news, I saw it when I sent you at first, I
knew the gospel would succeed 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? My little children, saith Paul, of whom I
travail again in birth, till Christ be formed in you.

Galatians 4.19 Jesus Christ was a minister that lived up to his doctrine. His
life and doctrine harmonized in all things. He urged to holiness in his doctrine
and was the great pattern of holiness in his life.

Learn of me, I am meek and lowly. Matthew 11.29 And such his ministers desired
to approve themselves. What ye have heard and seen in me, do.

Philippians 4.9 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
hear it sounded by his lips.

He preached the doctrine and lived the application. Jesus Christ was a minister
that maintained sweet secret communion with God in all his constant public
labors. If he had been preaching and healing all the day, yet he would redeem
time from his very sleep to spend in secret prayer.

When he had sent the multitude away, he went up into a mountain apart to pray
and was there alone. Matthew 14.23 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 honor.

They are a choice blessing to the people. Chapter 10, page 113 Second Branch of
Christ's Prophetical Office Illumination of the Understanding Then opened he
their understanding that they might understand the Scriptures. Luke 24, verse 45
Knowledge of spiritual things is well distinguished as 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 apostles' language,
Philippians 3, verse 8, it is the 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 exercise
of the affections. For the further any man stands from the light of truth, the
further he must need be from the warmth of devotion. Heavenly quickenings are
begotten in the heart while the sun of righteousness sheds the beams of truth
into the understanding.

Yet all the light of the gospel spreading and diffusing itself in the mind can
never savingly open and change the heart without another act of Christ upon it
described in the text. Then opened he their understanding that they might
understand the Scriptures. In which words we have, number one, Christ's act upon
their understanding.

He opened their understanding. 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 into the heart
comes in through the understanding. And although truth sometimes flow no further
than the entry and never penetrate the heart, yet here this affect is
undoubtedly included.

Expositors consider this expression as parallel to that in Acts 16-14, Lydia,
whose heart the Lord opened. 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, Acts 28-23, and another thing to open the mind or heart.
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
discourse, the latter to that special internal part of His prophetical office,
which is to be opened in this.

That it was not a naked act upon their intellect, but that both their minds and
hearts were touched by this act of Christ, is evident by the effects mentioned,
verse 52 and 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 therefore to
be understood 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 them, verse 17. But when He opened the Scriptures and their
understanding and hearts together, things appeared with another face and they
returned, blessing and praising God. Number two.

Here is further 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
have vainly pretended. God never intended to abolish His Word by giving His
Spirit, and they are true fanatics, as Calvin upon this place calls them, that
think or pretend so. Hence we observe 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 fallen nature labors is spiritual
blindness. Jesus Christ brings that eye salve which only can cure it. I counsel
thee to buy of me eye salve that thou mayest see.

Revelation 3, verse 18. Those to whom the Spirit hath applied it can say, as 1
John 5, verse 20, We know that the Son of God is come and hath 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. For the spiritual illumination of a soul
it is not sufficient, says Reynolds, that the object be revealed, nor yet that
man, the subject of this 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.

In explaining 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. Roman numeral 1. What is included in this act of
Christ? 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 have become
eagle-eyed in the mysteries of nature, who more acute than the heathen sages.
Yet to them the gospel seems foolishness. 1 Corinthians 1.18 Austen confesses
that before his conversion he often felt his spirit swell with offense and
contempt of the gospel.

In despising it, he said, I scorned to become a child again. Bradwardian
professes that when he read Paul's epistles, he condemned them because he found
not in them metaphysical subtleties. Surely it is possible a man may, with
Vernerius, be able to dispute on every point of knowledge to unravel nature,
from the cedar in Lebanon to the hyssop on the wall, and yet be blind in the
knowledge of Christ.

Yet 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 correctly and enlighten others by them. As we find, Matthew 7.22,
that the scribes and Pharisees were well acquainted with the scriptures of the
Old Testament, and yet notwithstanding, Christ truly calls them blind sides.
Matthew 23.16 Till Christ opened the heart, we know nothing of Him or of His
will as we ought to know it.

So experimentally true is it that 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 judges all
things, yet he himself is judged of no man.

1 Corinthians 2 verses 14 and 15 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 between persons whose hearts Christ
hath or hath not opened.

2 Christ opening the understanding implies the insufficiency of all external
means, however excellent 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 spoke of
Christ more like an evangelist of the new than a prophet of the Old Testament.
The latter was a most convincing and hypothetical preacher, yet the one
complains, Who hath believed our report, and to whom is the arm of the Lord
revealed? Isaiah 53 verse 1 The other laments the ill success of his ministry.

The bellows are burnt, the lead is consumed of the fire, the founder melteth in
vain. Jeremiah 6 29 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 remain still in darkness? We have piped to you, but ye
have not danced. We have mourned unto you, but ye have not lamented.

Matthew 11 17 Neither the delightful airs of mercy nor the doleful tones of
judgment could affect or move their hearts. And indeed, if ye search into the
reason of it, ye 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 as wonderful that all who 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 concurrence of the Spirit. The wind bloweth where it listeth. John
3 verse 8 The ordinances are like the pool of Bethesda.

John 5 verse 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 means of
grace and still remaining dead, 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.
Number 3 It implies the impotency of man, unaided, to open his own heart, and
thereby make the word effectual to his own conversion and salvation. He that it
first said, Let there be light, and it was so, must shine into our hearts, or
there will never be savingly enlightened.

2 Corinthians 4 verses 4 and 6 Fallen man, so far from opening his own heart
without aid from on high, cannot know the things of the Spirit. 1 Corinthians
2.14 Believe, John 6.44 Obey, Romans 8.7 Do a good act, John 15.5 Speak a good
word, Matthew 12.34 Or think a good thought, 2 Corinthians 3.5 Hence conversion
is in Scripture called regeneration, John 3.3 A resurrection from the dead,
Ephesians 2.5 A creation, Ephesians 2.10 A victory, 2 Corinthians 10.5 Number 4
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, can command or open the heart.
We may stand and knock at men's hearts till our own ache, 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.

Romans 2 In the next place, let us see by what acts Jesus Christ performs this
work, and what way and method he takes to open the hearts of sinners. Number 1
He does so by his word. To this end was Paul commissioned and sent to preach the
gospel, to open their eyes and to turn them from darkness to light and from the
power of Satan unto God.

Acts 26.18 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 honor
his own institutions. 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 16.9 God will keep up his ordinances among men, and though he hath not
bound himself, yet he hath bound us to them. Cornelius must send for Peter. God
can make the earth produce corn, as it did at first, without cultivation and
labor.

But he that shall now expect it in the neglect of means may perish for want of
bread. Number 2 But the ordinances in themselves cannot do it, and therefore
Jesus Christ hath sent forth the Spirit, who is his vice-regent, to carry on
this work in the hearts of his people. And when the Spirit comes down upon men
in the administration of the ordinances, he effectually opens the heart to
receive the Lord Jesus by the hearing of faith.

He breaks sin upon the understanding and conscience by powerful convictions and
compunctions, as those words, John 16, verse 8, import, He shall convince the
world of sin, convinced by clear demonstration, such as in forces of sin, 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 reluctance, and the soul is made willing in the
day of his power. When this is done, the heart is opened, saving light now
shines in it, and the Spirit in the soul is a new light, in which 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 interesting things as he
now beholds in them, and saith, Where were mine eyes, that I could never see
these things before? It is a very affecting light, a light that hath 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 marvelous light.

1 Peter 2.9 The soul is greatly affected with what it sees. Did not our heart
burn within us while he talked with us, and opened to us the Scriptures? And it
is a growing light, like the light of the morning, which shines more and more
unto the perfect day. Proverbs 4.18 When the Spirit first opens the
understanding, he does not give it at once a full sight of all truth, 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.
Thus the Lord Jesus by his Spirit opens the understanding.

Inference No. 1 If it be the work and office of Jesus Christ to open the
understandings of men, hence we infer the misery of those men whose
understandings Jesus Christ has not opened, of whom we may say as Deuteronomy
29.4 To this day Christ hath 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. But if our gospel be hid, it is hid
to them that are lost, whose eyes the God of this world hath blinded, lest the
light of the glorious gospel of Christ, who is the image of God, should shine
unto them. 2 Corinthians 4.3-4 He means a total and final concealment of the
saving power of the word from them.

What is their condition? Truly no better than lost men. It is hid from them that
are to perish, or be destroyed. More particularly, because the point is of deep
concern, let us consider the judgment inflicted, spiritual blindness.

A sore misery indeed. Not a universal ignorance of all truth. Oh no! In natural
and moral truth they are oftentimes acute and sharp-sighted men.

But in that part of knowledge which leads to eternal life, John 17 verse 2, they
are utterly blind. As it is said of the Jews upon whom this misery lies, that
blindness in part has happened to Israel. Again consider the subject of this
judgment, the mind.

If it fell upon the body, it would not be so considerable. It falls immediately
upon the soul, the noblest part of man, and upon the mind, the intellectual,
rational faculty, which is to the soul what the natural eye is to the body. Now
the soul being ever active and restless, always working, and its leading
directive power blind, judge what a sad and dangerous state such a soul is in.

Just like a fiery, high-metalled horse whose eyes are out, furiously carrying
his rider upon rocks, pits, and precipices. I remember Christosom speaking of
the loss of a soul. Says, if a man lose an eye, ear, hand, or foot, there is
another to supply its want.

God has given us those members double, 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 subject of the most exquisite,
wracking torment, than for spiritual blindness to befall thy soul. Moreover,
consider that this judgment is unperceived by those on whom it lies.

They know it not, more than a man knows that he is asleep. Indeed, it is the
spirit of a deep sleep. Isaiah 29, verse 10.

This renders their misery the more remedyless, because you say, We see,
therefore your sin remaineth. John 9, 41. Once more, 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 Savior. 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 the 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. Did you but understand the misery of such a
state, if Christ should say to you, as he did to the blind man, What wilt thou
that I should do for thee? You would reply, as he did, Lord, that my eyes may be
opened.

Matthew 20, verses 32 and 33. Number 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, Revelation 1, verse 13,
and to hold the stars in his right hand, Revelation 2, verse 1. Jesus Christ
instrumentally opens the understandings of men by the preaching of the gospel,
and while there is an elect soul to be converted, or a convert to be further
illuminated, means shall not fail by which to accomplish it. Number 3. Hence you
that are yet in darkness may be directed to whom to apply yourselves for saving
knowledge. It is Christ that hath the sovereign eyesalve that can cure your
blindness.

He only hath the key of the house of David. He openeth, 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 exceedingly encouraging for you to do so. God the Father hath
put him into this office for the cure of such as you are. I will give thee for a
light to the Gentiles, that thou mayest be my salvation unto the end of the
earth.

Isaiah 49, verse 6. 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 eyes of the blind? Behold me, Lord, such in one am I, a
poor, dark, ignorant soul. Didst thou give him to be thy salvation to the ends
of the earth? Are no place nor people excluded from the benefit of that light?
And shall I still remain in the shadow of death? O that unto me he might be a
saving light also.

It is encouraging to think that Jesus Christ hath actually opened the eyes of
them that were as dark and ignorant as you are. He hath revealed to babes those
things that have been hid from the wise and prudent. Matthew 11, verse 25.

The law of the Lord is perfect, making wise the simple. Psalm 19, verse 7. And
if you look among those whom Christ hath enlightened, you will not find many
wise after the flesh, many mighty or noble, but the foolish, weak, base, and
despised. These are they on whom he hath glorified the riches of his grace.

1 Corinthians 1, verses 26 and 27. And is it not yet further encouraging to you
that hitherto he hath mercifully continued you under the means of light? This
Reformation audio track is a production of Stillwater's Revival Books. SWRB
makes thousands of classic Reformation resources available free and for sale in
audio, video, and printed formats.

Our many free resources, as well as our complete mail-order catalog containing
thousands of classic and contemporary Puritan and Reform books, tapes, and
videos at great discounts is on the web at www.swrb.com We can also be reached
by email at swrb.com by phone at 780-450-3730 by fax at 780-468-1096 or by mail
at 4710-37A Ave. Edmonton, Alberta, Canada T6L 3T5 You may also request a free
printed catalog. And remember that John Calvin, in defending the Reformation's
regulative principle of worship, or what is sometimes called the scriptural law
of worship, commenting on the words of God, which I commanded them not, neither
came into my heart, from his commentary on Jeremiah 731, writes, God here cuts
off from men every occasion for making evasions, since he condemns by this one
phrase, I have not commanded them, whatever the Jews devised.

There is then no other argument needed to condemn superstitions than that they
are not commanded by God. For when men allow themselves to worship God according
to their own fancies, and attend not to his commands, they pervert true
religion. And if this principle was adopted by the papists, all those fictitious
modes of worship in which they absurdly exercise themselves would fall to the
ground.

It is indeed a horrible thing for the papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears. Were they to admit this
principle, that we cannot rightly worship God except by obeying his word, they
would be delivered from their deep abyss of error.

The prophet's words, then, are very important, when he says that God had
commanded no such thing, and that it never came to his mind. As though he had
said that men assume too much wisdom when they devise what he never required,
nay, what he never knew.


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  CHAPTER 25: PART 5
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O brethren, let not the feet of your conversation be as the feet of a lame man,
which are unequal. Proverbs 26, 7. Be not sometimes hot and sometimes cold, at
one time careful and at another time careless, one day in a spiritual rapture
and the next in a fleshly frolic. But be ye holy in all manner of conversation.

1 Peter 1, 15. In every crook and turning of your lives, and let your holiness
hold out to the end. God is exemplary, holy, and 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. Matthew 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 family, receive a deeper dye and tincture of heavenliness every time
they come nigh you. 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 between God's choice and yours.

He chooses not men because they are holy, but that they may be so. You are to
choose them for your delightful companions that God hath chosen and made holy.
Let all your delights be in the saints, even them that excel in virtue.

Psalm 16, verse 3. 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
bestows this upon you, a sweeter evidence you cannot have 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. Chapter 8, page
87. The Nature of Christ's Mediation.

And one mediator between God and men, the man Christ Jesus. 1 Timothy 2.5 Great
and long preparations bespeak the solemnity and greatness of the work for which
they are designed. A man that had 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 low here is the design of God as far transcending that as the substance does
the shadow. For indeed that glorious temple was but the type and figure of Jesus
Christ. John 2, verses 19 and 21.

And a weak adoration of that living spiritual temple which he was to build, that
the great God might dwell and walk in it. 2 Corinthians 6.16 The preparations
for that temple were for a few years, but the consultations and preparations for
this were from eternity. Proverbs 8, verse 31.

And as there were preparations for this work before the world began, so it will
be a matter of eternal admiration and praise when this world shall be dissolved.
What this astonishing and glorious work is, this text informs you. It is the
work of mediation between God and man.

And you have here a description of Jesus, the mediator. 1. He is described by
his work or office, a mediator, a middle person. The word imports a fit and
equal person, who comes between two persons that are at variance, to compose the
difference and make peace.

Such a person is Christ, a daisman, to lay his hand upon both. 2. He is
described by the singularity of his mediation, one mediator, and but one. There
are many mediators of reconciliation among men, but there is only one mediator
of reconciliation between 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 between God and man. 3. He
is described by the nature and quality of his person, the man, Christ Jesus.

He is described by his human nature in this place, not only because in this
nature he paid the ransom spoken of in the words immediately following, but
especially for the drawing of sinners to him as one who clothed himself in their
own flesh, and for encouraging the faith of believers by reminding them that he
tenderly regards all their wants and miseries, and that they may safely trust
him with all their concerns, as one that will be for them a merciful and
faithful high priest in things pertaining to God. 4. He is described by his
name, by his appellative name Christ, and his proper name Jesus. The name Jesus
denotes 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 says Galatias, the whole gospel is contained. It is the light,
the food, the medicine of the soul. Hence, Jesus Christ is the true and only
mediator between God and man.

Ye are come to Jesus the mediator of the new covenant. Hebrews 12, 24 For this
cause he is the mediator of the new testament, etc. Hebrews 9, 15 I shall
endeavor to show what is the sense of this word mediator, what it implies as
applied to Christ, how it appears that he is the true and only mediator between
God and man, and in what capacity he performed his mediatorial work.

1. What is the sense and import of this word mediator? The true sense and import
of it is a middle person, or one that interposes between two parties at variance
to make peace between them. Christ is such a mediator both in respect to his
person and office. In respect to his person he is a mediator, that is one that
has the same nature both with God and us, true God and true man.

And in respect to his office or work, which is to interpose, to transact the
business of reconciliation between us and God. His being a middle person fits
and capacitates him to stand in the midst between God and us. This I say is the
proper sense of the word, though a mediator is rendered variously, sometimes an
umpire or arbitrator, sometimes a messenger that goes between two persons,
sometimes an interpreter imparting the mind of one to another, sometimes a
reconciler or peacemaker.

And in all these senses Christ is the middle person in his mediation of
reconciliation or intercession, that is either in his mediating by suffering to
make peace as he did on earth, or his continuing and maintaining peace as he
doth in heaven by meritorious intercession. In both these respects he is the
only mediator. But let us inquire, Roman numeral 2, what it is for Christ to be
a mediator between God and us.

Number 1 At the first sight it implies a most dreadful breach between God and
man, 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.

Thou hatest all the workers of iniquity. Psalm 5, 5 And man was filled with
unnatural enmity against his God. Haters of God.

Romans 1, 30 This put an end to all friendly intercourse between him and God.
Reader, say not in thy heart that it cannot be 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 exceedingly happy. No necessity or want could
arm or 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 in gratitude. Yea, a casting off the yoke of obedience
almost as soon as God had put it on. Number 2 It implies a necessity of
satisfaction 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 Botetians 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 as one has well said,
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 comes to us through
Christ. Ephesians 1 verses 3-5, Acts 4, 12 and 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 wretched man, but from his heart it found no way to vent itself
but for us 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 that God could have found
out a way to reconcile us without satisfaction, yet it is past dealt now that he
hath determined and fixed on this way.

And if for any now to imagine to reconcile themselves to God by anything but
faith in the blood of this Mediator is not only most vain in itself and
destructive to the soul, but most 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 phantasm 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 being violated by man,
either the penalty must be levied on the delinquent, or satisfaction made by his
surety. As well no law as no penalty for disobedience, and as well no penalty as
no execution.

He therefore that is to be a Mediator of reconciliation between God and man must
pay a price adequate to the offense and wrong. And so did our Mediator. 3.
Christ being a Mediator of reconciliation and intercession implies the infinite
value of his blood and suffering, 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, as Colossians 1 verses 21 and 22. And
you that were sometime alienated and enemies in your mind by wicked works, yet
now hath he reconciled in the body of his flesh through death, to present you
holy and unblameable and unreprovable 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 never can more be
broken, and joy over him with singing, as Zephaniah 3.17, must be a most
excellent and efficacious thing.

4. Christ being a Mediator of reconciliation implies the ardent tender love and
large pity that filled his heart towards poor sinners. For he not only mediates
by way of entreaty, going between both and persuading and begging peace, but he
mediates as already shown in the capacity of assurity, by putting himself under
an obligation to satisfy our debts. Oh, how compassionately did his heart work
towards us, that when he saw the arm of justice lifted up to destroy us, he
would interpose himself and receive the stroke, though he knew it would sink him
to the grave.

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 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,
heeded with love to the commonwealth, 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 between God and man implies as the fitness of his person, so his
authoritative call to undertake it.

But having already discussed this more largely, let us proceed to inquire. Roman
numeral 3. How it appears that Jesus Christ is the true and only mediator
between God and man. I reply, 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 Corinthians 8 verse 5, the heathen
have God's many and Lord's many, that is, many supreme powers and ultimate
objects of their worship. Unless these great gods should be defiled by their
immediate and unhallowed approaches to them, they invented heroes, demigods, and
intermediate powers as agents or Lord-mediators between the gods and them, to
convey their prayers to the gods and the blessings of the gods back again to
them.

But unto us, says the apostle, there is but one God, the Father of whom are all
things and we by him, that is, one supreme essence, the first spring and
fountain of blessings, one Lord, Jesus Christ, that is, 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 all our addresses to the Father. 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. None other name, that is, no other authority, or
rather no other person authorized under heaven, 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 hath given him and none but him to be our
mediator. One son is sufficient for the whole world and one mediator for all men
in the world. Thus the scriptures affirm that this is he and exclude all others.

Two, because he and no other is fit for and capable of this office. Who but he
that hath the divine and human nature united in a single person can be a fit
daysman to lay his hand upon both. Who but he that was God could sustain such
sufferings as were, by divine justice, exacted for satisfaction.

Take a person of the greatest spirit and lay upon him for an hour the sorrows of
Christ when he sweat blood in the garden or uttered that heart-rending cry upon
the cross and he must melt under it as a moth. Number three, 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 sometime after it
is set. So does Christ who is the same yesterday, today and forever. So that he
is the true and only mediator between God and men.

No other is revealed in scripture. No other is sufficient for it. No other
needed beside himself.

Roman numeral four, the last thing to be explained is in what capacity he
executed his mediatorial work and we affirm according to scripture that he
performs that work as God-man in both natures. Pappus in denying Christ to act
as mediator according to his divine nature at once despoil the whole mediation
of Christ in all its efficacy, dignity and value which arise from that nature.
They say the apostle in my text distinguishes the mediator from God in saying
there is one God and one mediator.

We reply that the same apostle distinguishes Christ from man in Galatians 1.1
not by man but by Jesus Christ. Does it then follow that Christ is not true man
or that according to his divine nature only he called Paul? But what need I say
my reader here? Had not Christ as mediator power to lay down his life and power
to take it again? John 10.17.18 Had he not as mediator all power in heaven and
earth to institute ordinances and appoint offices? Matthew 28.18 To baptize men
with the Holy Ghost and fire? Matthew 3.11 To keep those whom 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? Inference 1 It is dangerous to reject Jesus Christ the
only mediator between God and man. Alas, there is no other to interpose and
scream me from the devouring fire the everlasting burnings.

Oh, it is a fearful thing to fall into the hands of the living God. And into his
hands you must fall without an interest in the only mediator. Which of us can
dwell with devouring fire? Who can endure everlasting burnings? Isaiah 33.14 You
know how they scorched the green tree but what would they do in 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 face of Christ as to your last remedy. Galatians 3.23
Oh, take heed of despising or neglecting Christ. If so, there is none to
intercede with God for you.

The breach between 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. If
one man sin against another the judge shall judge him.

But if a man sin against the Lord who shall entreat for him? 1 Samuel 2.25 The
meaning is that of common trespasses between men the civil magistrate takes
cognizance and decides the controversy by his authority so that there is an end
of that strife. But if a man sin against the Lord who shall entreat and
arbitrate in that case? Eli's sons had despised the Lord's sacrifices which were
sacred types of Christ and the appointed way that men had been of exercising
faith in the mediator. Now saith he if a man thus sin against the Lord by
despising the Savior shadowed out in that way who shall entreat for him? What
hope? What remedy remains? It was a saying of Luther I cannot meet an absolute
God that is 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. Number 2 Hence also be
informed how great and evil it is to join any of the mediators either of
reconciliation or meritorious intercession with Jesus Christ. O this is a horrid
sin which both pours the greatest contempt upon Christ and brings the surest and
sorest destruction upon the sinner.

I am ashamed my pen should write what mine eyes have seen in the writings of
Tappas ascribing as much, yea more to the mediation of Mary than to Christ with
no less than blasphemous impudence. 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 hath shut to all the world because Jesus Christ the Prince
entered in thereby? Ezekiel 44 verses 2 and 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 forever
shut against themselves the true and only door of happiness.

3 If Jesus Christ be the only mediator of reconciliation between God and men
then reconciled souls should thankfully ascribe all the peace, favors 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 Lord Jesus Christ for this all. Had he not 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 shut. There was
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.

Ephesians 3.12 We can now come to God by a new and living way consecrated for us
through the veil that is to say his flesh. Hebrews 10.20 The veil had a double
use as Christ's flesh likewise hath. It hid the glory of the holy of holies and
also gave entrance into it.

Christ's incarnation so obscures the splendor of the divine glory and brightness
that we may be able to bear it and converse with it and it also gives us
admission into it. O thank you dear Lord Jesus for your present and future
heaven. Blessed be God for Jesus Christ.

Number four If Jesus Christ be the true and only mediator both of reconciliation
and meritorious intercession between God and men how safe is the condition and
state of believers? Surely as his mediation by sufferings hath fully reconciled
so his mediation by intercession will everlastingly maintain that state of peace
between them and God and prevent all future breaches. Being justified by faith
we have peace with God through our Lord Jesus Christ. Romans 5.1 It is a firm
and lasting peace and the mediator that made it is now in heaven to maintain it
forever there to appear in the presence of God for us.

Hebrews 9.24 Number five Did Jesus Christ interpose between us and the wrath of
God as a mediator of reconciliation? Did he rather choose 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 between
Jesus Christ and the evils they see likely to fall upon his name and interest in
the world. Oh that there were but such a heart in the people of God. I remember
it is a saying of Jerome when he heard the revilings and blasphemings of many
against Christ and his precious truth.

Oh 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 saying of Bernard Happy were I
if God would condescend to use me as a shield. And David could say the
reproaches of them that reproached thee fell on me.

Psalm 59.9 Ten thousand of our names are nothing to Christ's name. His name is a
worthy name. And there is no man that gives up his name as a shield to Christ
but shall thereby secure and increase its true honor.

Chapter 9, page 98. First branch of Christ's prophetical office. Revelation of
the will of God.

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. Acts 3.22
Having shown the solemn preparations both by the Father and the Son for the
blessed design of reconciling us by the meritorious mediation of Christ and
taken a general view of the nature of his mediation I proceed to show how he
executes it 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. Etc.

These are the words of Moses recorded Deuteronomy 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 uttered by such humble individuals as were
himself and John. 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. In these words Christ in his prophetic office is
described and obedience to him as such a prophet is strictly enjoined.

1. We have a description of Christ in his prophetic office. A prophet shall the
Lord your God raise up unto you of your brethren like unto me. A prophet the
prince of the prophets or the great and chief shepherd as he is styled.

Hebrews 13.20 1 Peter 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. Matthew 5.21 etc.

John 1.18 and 1 Peter 1.11 A prophet like unto Moses who typified and prefigured
him. But is it not said of Moses in Deuteronomy 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 either in
respect to his familiarity with God or 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. According to all that
thou desirest of the Lord thy God in Horeb in the day of the assembly saying let
me not hear again the voice of the Lord my God neither let me see this great
fire any more that I die not. Deuteronomy 18.16 And upon this their request God
makes the promise which is cited in the text.

They have well spoken that which they have spoken. I will raise them up a
prophet like unto thee verses 17 and 18. 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.
Hebrews 3 verses 5 and 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 miracles which cannot 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. He is
also described by the stock and original from which according to his flesh he
sprung I will raise him up from among thy brethren of Israel as concerning the
flesh Christ came. Romans 9 verse 5 And it is evident that our Lord sprang out
of Judah.

Hebrews 7 verse 14 He honored that nation by his nativity thus the great prophet
is described. 2 Here is a strict injunction of obedience to this prophet. Him
shall ye hear in all things.

By hearing understand obedience. So words of sense are frequently used in
scripture to signify those affections that are awakened through the senses. This
obedience is required to be yielded to this prophet only and universally and
under great penalties.

It is true we are commanded to obey the voice of his ministers. Hebrews 13 verse
17 But still it is Christ speaking by them whom we obey. He that heareth you
heareth me.

We obey them in the Lord that is as commanding or forbidding in Christ's name
and authority. So when God said thou shalt serve him Deuteronomy 6 verse 13
Christ expounds it exclusively him only shalt thou serve. Matthew 4 verse 10 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. Christians are indeed to judge
whether what is spoken be the will of Christ. We must prove what is that holy
good and acceptable will.

Romans 12 verse 2 His sheep hear his voice and the stranger they will not
follow. They know his voice but know not the voice of strangers. John 10 verses
4 and 5 But when his will is understood and known we have no liberty of choice
but are bound by it.

Be the duty commanded ever so difficult or the sin forbidden ever so tempting.
And this is also required under penalty of being destroyed from among the people
and of God's requiring it at our hands. Deuteronomy 18 That is avenging himself
in the destruction of the disobedient.

Hence 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. Isaiah 61 1 When he came to preach the
gospel among the people then was this scripture fulfilled yea all things are
delivered him of his father so that no man knoweth who the father is but the son
and he to whom the son will reveal him.

Matthew 11 27 All light is now collected into one body of light the son of
righteousness and he enlighteneth every man that cometh into the world. John 1 9
And though he dispensed knowledge variously in times past speaking in many ways
and diverse 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 hath the Lord solemnly sealed him to this office
or approved and owned him in it by a miraculous voice from the most excellent
glory.

Matthew 3 17 17 5 Here we are called to consider what Christ being a prophet to
the church implies and how he executes and discharges this his office. Romans 1
1 What is implied in Christ being a prophet to the church? 1 The natural
ignorance and blindness of men in the things of God. The world is involved in
darkness.

The people sit as in the region in shadow of death till Christ arise in their
souls. Matthew 4 15-17 It is true in the state of innocency 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 Corinthians 2 14 These things of God are not only contrary to
corrupt and carnal reason but they are also above right reasons.

Grace indeed useth 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. Romans 8 7 And it hates the
light.

John 3 19-20 So that until the mind be healed and enlightened by Jesus Christ
the natural faculties can no more discern the things of the spirit than the
sensitive faculties 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 as Cyprian somewhere speaks the most subtle searching
penetrating reason is at a loss. 2 It implies the divinity of Christ and proves
him to be true God for as much 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 the only begotten son who
was in the bosom of the father he hath revealed him John 1 18 The same words
which his father gave him he hath given us John 17 verse 8 He spoke 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 Your fathers where are they and do the prophets live forever Zechariah
1 5 But Christ is a fixed and perpetual sun that gives light in all ages of the
world for he is the same yesterday today and forever Hebrews 13 8 Yea and the
very beings 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 man
spake like him John 7 46 3 It implies that Christ is the original and fountain
of all the light which is ministerially diffused by men Ministers are but stars
which shine with the borrowed light from the sun so speaks the apostle for God
who commanded the light to shine out of darkness hath shined in our hearts to
give the light of the knowledge of the glory of God in the face of Jesus Christ
2 Corinthians 4 6 Those that teach men must be first taught by Christ What Paul
received from the Lord he delivered to the church 1 Corinthians 11 23 Jesus
Christ is the chief shepherd 1 Peter 5 4 And all the undershepherds received
their gifts and commissions from him These things are manifestly implied in
Christ's prophetical office 2 We shall next inquire how he executes and
discharges this his office or how he enlightens and teaches men the will of God
1 Our great prophet hath revealed unto men the will of God variously not holding
one uniform and constant tenor in the manifestations of the Father's will but at
sundry times and in diverse manners Hebrews 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 Psalm 22 22 And sometimes immediately by his ministers
and officers given 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 1 Peter 3 19 That is
to men and women then alive but now separated from the body and imprisoned in
hell for their disobedience 2 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 is not now
personally with us yet he still teaches us by his officers whom for that end he
has set and appointed in the church Ephesians 4 11 12 2 He has dispensed his
blessed light to the church gradually This Reformation audio track is a
production of Stillwater's Revival Books SWRB makes thousands of classic
Reformation resources available free and for sale in audio video and printed
formats Our many free resources as well as our complete mail order catalog
contain thousands of classic and contemporary Puritan and Reform books tapes and
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by email at swrb at swrb.com by phone at 780-450-3730 by fax at 780-468-1096 or
by mail at 4710-37A Edmonton Alberta Canada T6L3T5 You may also request a free
printed catalog and remember that John Calvin in defending the Reformation's
regulative principle of worship or what is sometimes called the scriptural law
of worship commenting on the words of God which I commanded them not neither
came into my heart from his commentary on Jeremiah 731 writes God here cuts off
from men every occasion for making evasions since he condemns by this one phrase
I have not commanded them whatever the Jews devised there is then no other
argument needed to condemn superstitions than that they are not commanded by God
for when men allow themselves to worship God according to their own fancies and
attend not to his commands they pervert true religion and if this principle was
adopted by the Papists all those fictitious modes of worship in which they
absurdly exercise themselves would fall to the ground it is indeed a horrible
thing for the Papists to seek to discharge their duties towards God by
performing their own superstitions there is an immense number of them as it is
well known and as it manifestly appears were they to admit this principle that
we cannot rightly worship God except by obeying his word they would be delivered
from their deep abyss of error the Prophet's words then are very important when
he says that God had commanded no such thing and that it never came to his mind
as though he had said that men assume too much wisdom when they devise what he
never required nay what he never knew


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  CHAPTER 26: PART 4
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And so much is included in John 10 36, where the Father is said to sanctify him,
that is, to separate and devote him to this service. 2. He will feel not only by
solemn designation, but also by 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. Isaiah 61 1-3 The Spirit of the Lord is upon me, because he hath
anointed me to preach, etc. 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 the Spirit.

They have an anointing also, but not as Christ had. In him it dwelt in its
fullness, 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 fullness of the Spirit of knowledge,
wisdom, love, etc., beyond all creatures, for the plenary and more effectual
administration of his mediatorship. 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 fullness dwell. Colossians 1 19 As
light in the sun, or water in a fountain. 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.

Exodus 30 verses 23-25 and 30-32 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 this work. And God gave this
extraordinary testimony of him at two remarkable seasons. The one was just at
the entrance of his public ministry, Matthew 3.17, the other but a little before
his sufferings, Matthew 17.5. 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, by 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 proved 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 with 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 hath given me to finish, the same works that I do
bear witness of me, that the Father hath 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. Matthew 9.3-5 Roman numeral
4 We will inquire why it was necessary Christ should be sealed by his Father to
this work.

1. He had not otherwise corresponded with the types which prefigured him, and in
him it was necessary that they should all be accomplished. 2. Under the law the
kings and high priests had their inauguration by solemn unctions, in all which
this consecration, or sealing of Christ to his work, were shadowed out. And
therefore you find, Hebrews 5.4-5, No man taketh this honor unto himself, but he
that is called of God, as was Aaron.

So also, mark the necessary correspondence between Christ and them, Christ
glorified not himself to be made a high priest, but he that said unto him, Thou
art my son. 2. Hereby the hearts of believers are the more engaged to love the
Father, inasmuch as the Father's love and good will to them was the origin 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 honor to them both.
John 5.23 3. Christ would not come without a commission, because we should have
no ground for our 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 showed 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? This is the true meaning of John
5.31 If I bear witness of myself, my witness is not true. How so, you will say?
Does this contradict what he says in John 8.14? Though I bear record of myself,
yet my record is true. I answer, you must understand the word truth here, not as
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 doubting is precluded. You see, he hath
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 beforehand, and therefore complained by the prophet,
Who hath believed our report? etc. Isaiah 53.1 Yea, and that he is believed on
in the world, is by the apostle put among the great mysteries of godliness. 1
Timothy 3.16 A man that well considers with what convincing evidence Christ
comes, would rather think in a mystery that any should not believe.

And it is equally wonderful to see the facility with which men embrace the most
foolish impostor. Let a false Christ arise, and he shall deceive many. Matthew
24.24 Of this Christ complains, and not without great reason, I am come in my
Father's name, and ye receive me not.

If another come in his own name, him will ye receive. John 5.43 As if he had
said, 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 hath 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, showing you a commission signed and
sealed by him, doing those works which none but God can do, yet ye receive me
not. But in all this we must adore the justice of God in 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 are not all engulfed in the same
infidelity.

2. If Christ was sealed to his work by his Father, how great the sin of
rejecting and despising such as are sent, and sealed by Jesus Christ. As he came
to us in his Father's name, so he hath sent forth, by the same authority,
ministers in his name. And as he hath sent his Fathers, 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 As my Father hath sent me, even so have I sent you. John 20,
21 You may think it a small matter to reject a minister of Christ, but in so
doing you despise and slight both the Father who sent his Son, and Christ who
sent his minister to you.

This reverence and submission are not due to them as men, but as Christ's
ambassadors. 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 to keep close to their commission. 3. How great an evil is it
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 honors
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. 4. The blessing
there may be in all gospel ordinances duly administered. 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 confirm and ratify them.

Hence in the censures of the church you have that great expression, Whatsoever
ye bind or loose on earth shall be bound or loosed in heaven. Matthew 18.18 And
so for the word and ordinances, all power in heaven and earth is given unto me,
go therefore, etc. Matthew 28.18-20 These are not the appointments of men.

Your faith stands not in the wisdom of men, but in the power of God. That very
power which God the Father committed to Christ is the fountain whence all gospel
institutions flow. And he hath 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 ye come to an ordinance, come not with slight thoughts, but
with great reverence and great expectations, remembering Christ is there to make
all good. Number 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 humbling him as low as hell, and in that method to save you when
you might have expected he should have sealed your doom to 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 breaking forth for you.

I commend to you a sealed Savior. O that every one that reads these lines might,
in a pang of love, cry out with the enamored spouse, 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.

Canticles 8 verse 6 Number 6 Hath God sealed Christ for you? Then draw forth the
comfort of his sealing for you, and rest not, till ye also be sealed by him.
Remember that hereby God stands engaged, even by his own seal, to allow and
confirm whatever Christ hath 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 allow us all that he hath
done, and all that he hath suffered for me, and wilt make all good that he hath
promised me.

If men will not deny their own seals, much less wilt thou. Get your interest in
Christ sealed to you by the Spirit, else you cannot have the comfort of Christ
being sealed for you. Now the Spirit seals by working those graces in us, which
are the conditions of the promises, and also 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.

The person sealed is the true believer. Ephesians 1.13 And the comfort and aid
imparted are ever consonant to the written word. Isaiah 8.20 The Spirit produces
in the sealed soul great care and caution to avoid sin.

Ephesians 4.30 Great love to God. 1 John 2.5 Readiness to suffer anything for
Christ. Romans 5.3-5 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 a covenant to him. Genesis 17.1-3 This, O this, brings
home the sweet and good of all, when the peace and comfort of all graces of the
Spirit are sealed upon the soul. Chapter 7, page 74 The Solemn Consecration of
the Mediator And for their sakes I sanctify myself.

John 17.19 Jesus Christ, being fitted with a body and authorized by a commission
from the Father, now actually devotes and sets himself apart to his work, the
further advancement of the glorious design of our salvation. He sanctified
himself for our sakes. Wherein observe, number one, Christ sanctifying of
himself.

The word sanctify 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 these legal rights. But Christ sanctifying himself imports his
separation, or being set apart as an oblation or sacrifice. So Biza explains it
as the priest and sacrifice.

It imports also his consecration or dedication of himself to this holy use and
service. So the Dutch Amitators, I sanctify myself, that is, I give up myself
for a holy sacrifice. I sanctify, that is, I consecrate and voluntarily offer
myself a holy and unblemished sacrifice to thee for their redemption.

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
afterwards in any common service was to profane and pollute it. Daniel 5.3
Number 2 The end of his so sanctifying himself for their sakes, that they might
be sanctified. Where you 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 Jesus Christ dedicated 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.

We shall consider what his sanctifying himself implies and how it respects us.
Roman numeral 1 What is implied in the phrase I sanctify myself? Number 1 It
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
its human nature? This was the sacrifice.

And this also was himself, so the apostle speaks, he through the eternal spirit
offered up himself to God without spot. Hebrews 9.14 So that our nature, by that
assumption, is become himself. Greater honor cannot be done it, or greater
ground of comfort proposed to us as has been already shown.

Number 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 magnitude of the
remedy.

Sacrifice and offering, and burnt offering for sin thou wouldst not, but a body
hast thou prepared for me. Hebrews 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 be our atonement. But God was in Christ reconciling the world unto himself.

And had he not sanctified Christ as his end, he would have sanctified himself
upon us in judgment and fury forever. Number 3 This 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 typified him were when
plucked from the fold.

But I sanctify myself. He would have none think that he died out of a necessity
of compulsion but out of choice. Therefore he is said to offer up himself to
God.

Hebrews 10.14 And he says, I lay down my life of myself for no man taketh it
from me. John 10.18 Though 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
glory, 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 do it, it saith, he offered up himself, gave
himself, and here in the text sanctified himself. A 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 freewill
offering. Number 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 behooved Christ to be such
a high priest became us who is holy, harmless, undefiled, separate from sinners.
Hebrews 7.26 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 Peter 1.19 Every other man hath a double spot
on him, the heart spot and the life spot, the spot of original and the spots of
actual sins. But Christ was without either.

He had not 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.

He did no iniquity. Isaiah 53.9 And though tempted to sin externally yet he was
never defiled in heart or practice. Number 5 His sanctifying himself for our
sake speaks the strength of his love and largeness of his heart to poor sinners,
thus to set himself holy and entirely apart for us so that what he did and
suffered must all of it have a respecting relation to us.

He did not when consecrated for us live a moment do an act or speak a word but
had some tendency to promote the great design of our salvation. His incarnation
respects you for to us a child is born to us a son is given. Isaiah 9.6 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 men unto the likeness of God. All the miracles he
wrought were for you to confirm your faith when he raised up Lazarus. Because of
the people which stand by I said it that they may believe that thou hast sent
me.

John 11.42 While he lived on earth he lived as one holy set apart for us and
when he died he died for us he was made a curse for us. Galatians 3.13 When he
hung upon that cursed tree he hung 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 says for our justification Romans 4.25 When he ascended into glory he
said it was to prepare a place for us.

John 14.2 And now he is there it is for us that he lives there for he ever
liveth to make intercession for us. Hebrews 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 Thessalonians 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 forever. 6 To sanctifying
himself for us plainly speaks the vicarious nature 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 and 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. Leviticus
16.21 Thus Isaiah 53 verses 6 and 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 His death was in our stead as well as for our good So much his
sanctifying himself for us imports. 7 His sanctifying himself imports 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 his name might well be called
wonderful. I sanctify myself I sanctify according to both natures.

Myself that is 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 priest indeed consecrated the bodies of beasts for sacrifices but
never offered up their own souls and bodies as a burnt offering as Christ did.

Roman numeral 2 I shall show you briefly the relation that all this has to us
for unto us the scriptures everywhere refer to it So in 1 Corinthians 5 verse 7
Christ our Passover is sacrificed for us. Ephesians 5 25 He loved the church and
gave himself for it. See Titus 2 14.

Number 1 Let it be considered that he was not offered up to God for his own sins
for he was most holy no iniquity was found in him Isaiah 53 verse 9 Indeed the
priests under the law offered for themselves as well as for the people but
Christ did not so. He needed not daily as those high priests to offer up
sacrifice first for his own sins and then for the peoples. Hebrews 7 27 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 in cruel sufferings either his death and
sufferings must be an act of injustice and cruelty or 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 not our sins been imputed to him As
the prophet Isaiah speaks all our sins were made to meet upon him and as the
apostle he was made sin for us who knew no sin 2 Corinthians 5 21. Number 2 It
is not to be forgotten here that the scriptures frequently call the death of
Christ a price 1 Corinthians 6 20 and a ransom Matthew 20 28 or counter price 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 captive but Christ himself was never in
captivity he was always in his father's bosom but we were in cruel bondage and
thralldom under the tyranny of sin and Satan and it is we only that have the
benefit of this ransom Number 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 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 is 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 inference number one if Jesus Christ wholly set himself apart
for believers, how reasonable is it that believers should consecrate and set
themselves apart wholly for Christ if 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 oh then, I beseech you brethren by the mercies of
God, present your bodies that is, your whole selves a living sacrifice wholly
acceptable to God which is your reasonable service Romans 12 verse 1 as your
good was Christ's end so let his glory be your end let Christ be the end of your
conversation Hebrews 13 verse 7 oh that all who profess faith in Christ could
subscribe cordially to that profession none of us liveth to himself and no man
dieth 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 Romans 14 verse 8
this is to be a Christian indeed what is a Christian but a wholly dedicated
thing to the Lord and what greater evidence can there be that Christ set himself
apart for you than your setting yourself apart for him this is the marriage
covenant thou shalt be for me and not for another so will I be for thee Hosea
3.3 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 labor and travail but it was for thee and
Lord saith the believer 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 gift, time and all my talents are thine and see that as Christ
bequeathed and made over himself to you so you in like manner bestow and make
over yourself to him he lived not neither died for himself but you oh that you
in like manner would down with self and exalt Christ in the room of it woe, woe
is me saith one that the holy profession of Christ is made a showy garment by
many to bring home a vain fame and Christ is made to serve men's ends this is to
heat an oven with a king's robes except men martyr and slay the body of sin in
holy self-denial they shall never be Christ martyrs and faithful witnesses oh if
I could be master of that house idol myself mine own, mine own wit, will, credit
and ease, how blessed were I we have need to be redeemed from ourselves as much
as from the devil in the world learn to put up yourself and to put in Christ for
yourself I should make a good bargain and give old for new if I could turn out
self and substitute Christ my lord in place of myself to say not I but Christ,
not my will but Christ, not my ease not my lust, not my credit but Christ,
Christ oh wretched idol myself when shall I see thee wholly expelled and Christ
wholly put in thy room 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 in the world share and divide your
hearts between them, let not the world come in and say half mine you will never
fulfill your obligations to Christ nor answer this grace till you can say as
psalm 73 verse 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 enjoyment, 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 enjoyment 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
Matthew 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, dying works, 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 Hebrews 11 26
he 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 verses
31 and 32 so it should be with you his service should be meat and drink to you
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 favor himself he shall hear get thee behind me Satan oh happy
were it if our hearts were but so engaged for Christ in Galen's time it was a
proverb when they would express the impossibility of a thing you may as soon
take off a Christian from Christ number two if Christ hath sanctified or
consecrated himself for us 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 Hebrews
10 verse 29 the apostate is said to tread underfoot the son of God and to count
his blood an unholy or common thing but woe 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 judgment to
themselves not discerning the Lord's body 1 Corinthians 11 verse 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 things of it as became so wholly 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 them from others in the judgments 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 this sin O then when you draw nigh to God in that ordinance take heed to
sanctify his name by a spiritual discerning of that 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 and let it forever 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 Psalm 119 verse 118 number 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 for so none can give himself for them but as we
are capable you see here how his heart was affected towards 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 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 1 John 3.16 some Christians came up fairly to this pattern in
primitive times Priscilla and Aquila laid down their necks for Paul Romans 16
verse 4 that is eminently hazarded their lives for him and he himself could
rejoice if he were offered up upon the sacrifice in service of their faith
Philippians 2.17 and in the next times what was more known even to the enemies
of Christ than their fervent love one to another 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 laying down life how few will lay down
twelve pence for them I remember it is the observation of a late worthy upon
Matthew 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 oh did men think
that what they do for Christ followers is done for Christ himself it would
produce other effects than are yet visible number four if Christ sanctified
himself that he might be sanctified by or in the truth then it will follow that
true sanctification is the best evidence of our interest in his blood in vain as
to you did he sanctify himself unless you be sanctified holy souls only can
claim the benefit of the great sacrifice oh try then whether true holiness which
is only to be judged by its conformity to its pattern as he that called you is
holy so be ye holy 1 Peter 1.15 and which is and act according to its measure
like God's holiness be found in you God is universally holy in all his ways and
his works are holy Psalm 145.17 whatever he doeth 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 sanctifying himself to die for you this Reformation audio
track is a production of Stillwater's Revival Books SWRB makes thousands of
classic Reformation resources available free and for sale in audio, video and
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commanded them not, neither came into my heart." From his commentary on Jeremiah
731, writes, God here cuts off from men every occasion for making evasions,
since he condemns by this one phrase, I have not commanded them, whatever the
Jews devised.

There is then no other argument needed to condemn superstitions than that they
are not commanded by God. For when men allow themselves to worship God according
to their own fancies, and attend not to his commands, they pervert true
religion. And if this principle was adopted by the Papists, all those fictitious
modes of worship in which they absurdly exercise themselves would fall to the
ground.

It is indeed a horrible thing for the Papists to seek to discharge their duties
towards God by performing their own superstitions. There is an immense number of
them, as it is well known, and as it manifestly appears. Were they to admit this
principle, that we cannot rightly worship God except by obeying his word, they
would be delivered from their deep abyss of error.

The Prophet's words then are very important, when he says that God had commanded
no such thing, and that it never came to his mind, as though he had said that
men assume too much wisdom when they devise what he never required, nay, what he
never knew.


========================================================================
  CHAPTER 27: PART 3
========================================================================

So, in the foresighted 1 Corinthians 3 verses 21 to 23, The world is yours, yea,
all is yours, for ye are Christ. So, 2 Corinthians 1 verse 20, For all the
promises of God in him are yea, and in him, amen. With him he hath given you all
things richly to enjoy.

1 Timothy 6, 17 If God had given you this mirror, 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, 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. Romans 5 verses 8 to 10 Number 3 If
the greatest love hath 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 least gift of providence,
but to slight the richest displays of it, even that peerless gift, wherein God
commends his love in the most astonishing manner, this is sin beyond
description. Blush, O heavens, and be astonished, O earth! Yea, be ye horribly
afraid! No guilt like this! But are there any such in the world? Dare any
slightest gift of God? Indeed, if men's words might be taken, there were few or
none that dare so do. But if their lives and practices may be believed, this,
this is the sin of the far greater part of the Christianized world.

Witness the lamentable stupidity and sublimeness. Witness the contempt of the
gospel. Witness the hatred and persecution of his enemies, 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 underfoot the
Son of God, that value not this love that gave him up to die. What is that mercy
which now you so contemn and undervalue? Is it so vile and cheap a thing as your
conduct speaks it to be? Is it indeed worth no more than this in your eyes?
Surely you will not belong of that opinion. Will you be of that mind, think you,
when death and judgment shall have thoroughly awakened you? O no, then a
thousand worlds for Christ! Or think ye that any besides you in the world are of
your mind? You are deceived if you think so.

To them that believe he is precious. 1 Peter 2.7 Through all the world. And in
the other world they are of quite a contrary mind.

Could you but hear what is said of him in heaven in what a dialect the saved of
the Lord 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. Besides, 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, O 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 enemy, but
your own too? O see what monsters sin can turn men into! O the stupefying,
besotting, intoxicating power of sin! But perhaps you think that all these are
but uncertain sounds with which we alarm you. Yet maybe thine own heart will
preach such doctrine as this to thee.

Who can assure me of the reality of these things? Why should I trouble myself
with an invisible world, or be so much concerned for what my eyes never saw? Nor
did I ever receive the report from any that have seen them. Although 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 dead fast, and every
transgression and disobedience received a just recompense of reward, how shall
we escape if we neglect so great salvation, which at the first began to be
spoken by the Lord, and was confirmed to us by them that heard Him, God also
bearing them witness? Hebrews 2, verses 2 through 4 But perhaps you say, if they
be certain, yet they are not near, it will be a long time before they come. Poor
soul, how dost thou teach thyself? It may be not one twentieth part so long a
time as thy own fancy paints for thee. Thou art not certain of the next moment.

And suppose what thou imaginest, what are twenty or forty years when they are
past? Yea, what are a thousand years to vast eternities? 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. O therefore, if there be any sense of eternity upon you, any pity or love
for yourself in you, if you have any interest more than the beast that carries,
despise not your own offered mercy, slight not the richest gift that ever was
yet open to the world, and the sweeter cannot be open to all eternity.

Chapter 5, page 51 Of Christ, Wonderful Person And the word was made flesh and
dwelt among us. John 1.14 We have contemplated the covenant of redemption. It 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 requires in our room must be man. These two natures must be united
in one person, else there could not be a cooperation of each nature in his
mediatorial work.

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 the passage before us, wherein
we have, 1. The person assuming the word, that is, the second person, or
subsistent in the most glorious Godhead, called the word either because he is
the scope or principle matter both of the prophetical and promissory word, or
because he expounds and reveals the mind and will of God to man. As verse 18,
The only begotten Son, which is in the bosom of the Father, he hath declared, or
expounded him. 2. The nature assumed, flesh, that is, the entire human nature,
consisting of a true human soul and body.

For so this word in Romans 3.20, and the Hebrew word besar which answers to it
by the usual metonymy for a part of the whole, is used in Genesis 6.12. The word
flesh, rather than man, is doubtless used here to enhance the admirable
condescension and abasement of Christ, implying man's vileness, weakness, and
opposition to spirit. Hence the whole nature is denominated by that part and
called flesh. 3. The assumption itself, he was made, not he was, as Soconius
would render it, designing thereby to overthrow the existence of Christ's
glorified body now in heaven.

But fact is est, he was made, that is, he took or assumed the true human nature
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 in Hebrews 2.16 uses another word, he took
on him, or he assumed. 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
expresses it.

As when the scripture in a like manner says, he was made sin, 2 Corinthians
5.21, and made a curse, Galatians 3.13, the meaning 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 in nature, because it is said he was made flesh.
This assertion that the word was made flesh is also here strongly confirmed.

He dwelt among us, and we saw his glory. This was no phantasm, but a most real
and indubitable thing. For he pitched his tent or tapernacled with us, and we
are eyewitnesses of it.

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, declare we unto you. 1 John 1 verses 1-3 Hence Jesus Christ did really
assume the true and perfect nature of man into a personal union with his divine
nature, and still remains true God and true man in one person forever. The
proposition contains one of the deepest mysteries of godliness.

1 Timothy 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. The proper use of words is of great
importance in this doctrine.

We walk upon the brink of danger. The least dread array may engulf us in the
bogs of error. Arius would have been content if the counsel of Missy would but
have gratified him in a letter, changing the meaning from of a like substance
for of the same substance.

The Nestorians also desired but a letter, changing one Greek word to another.
These seemed but small and modest requests, but if granted had proved no small
prejudice to the truth. 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. As Prosper has
well said, it is better not touch the bottom than not keep within the circle.
Christ did assume a true human body, and that is plainly asserted in Philippians
2, verses 7 and 8, etc., and Hebrews 2, verses 14 and 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, that is undeniable by its
operations, passions, and expiration at last, Matthew 26, 38, and chapter 27,
verse 50. And that both these natures make but one person is as evident from
Romans 1, verses 3 and 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 Romans 9, 5, of whom as concerning the flesh, Christ came, who was over all,
God bless forever. Amen. Let us then consider the nature, the effects, and the
reasons or ends of this wonderful union.

Roman numeral 1. The nature of this union. The 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, Emmanuel, God
with us. So that though we truly ascribe a twofold 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. One, 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 and 35.

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
others do, in the way of ordinary generations, 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 sanctify 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 our sinful nature, he being
thus a sinner himself could never satisfy for the sins of others, nor could any
unholy thing ever make us holy.

Such a high priest therefore became us as is holy, harmless, undefiled, separate
from sinners. Hebrews 7, 26. And such a one he must need be whom the Holy Ghost
produced in such a peculiar way, that holy thing.

Number 2. And 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
Augustine and Eugentius have well observed, that thereby he might heal the whole
nature of that leprosy of sin, which hath seized and infected every member and
faculty. He assumed all to sanctify all, as Damascus expresses it.

He designed a perfect recovery by sanctifying us wholly in soul, body, and
spirit, and therefore assumed the whole in order to it. Number 3. He assumed our
nature, as with all its integral parts, so with all its sinless infirmities. And
therefore it is said of him that it behooved him in all things, that is, in all
things natural, not formerly sinful, as it is limited by the same apostle,
Hebrews 4, 15, to be made like unto his brethren, Hebrews 2, 17.

But here, divines carefully distinguish infirmities into personal and natural.
Personal infirmities are such as befall particular persons from particular
causes, such as dumbness, blindness, lameness, leprosy, 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, etc., which though they are not in themselves formerly and
intrinsically sinful, yet are they the effects and consequence 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, Romans 8, verse 3.
Wherein the gracious condescension of Christ for us is marvelously signalized
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. Number four.

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 and cannot be
lost by that union. Roman numeral two.

The effects or immediate results of this marvelous union. Number one. The two
natures being thus united in the person of the mediator, by virtue thereof, 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 Corinthians 2.8,
and the blood of God redeemed the church, Acts 20.28, that Christ was both in
heaven and on earth at the same time, John 3.13. Yet we do not believe that one
nature doth transfuse or impart its properties to the other, and 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 of this would greatly
assist in teaching the true sense of the four names and many other dark passages
in the scriptures. 2. Another fruit of this 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 excellency, in which respect he is said to be
anointed above his fellows, Psalm 45, verse 7, and so becomes the object of
adoration and divine worship, Acts 7, 59.

3. Hence it follows, as another excellent fruit of this union, the concourse and
cooperation of each nature in his mediatorial works, for in them he acts
according to both natures, the human nature doing what is human, namely,
suffering, sweating, bleeding, dying, and his divine nature stamping all these
with infinite value, and so both sweetly concur into one glorious work and
design of mediation. Pathists generally deny that he performs any of these
mediatorial works as God, but only as man. But how boldly do they therein
contradict the Scriptures? See 2 Corinthians 5, 10, and Hebrews 9, verses 14 and
15.

Roman numeral 3. The grounds and reasons of this assumption. 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, that so
Christ might be prepared for the full discharge of his mediatorship in the
offices of our prophets, priests, and kings. Had he not possessed this double
nature in the unity of this 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.
Deuteronomy 18, verses 15 through 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 of no
adequate value for us. Hebrews 2.17 Acts 20.28 As king, had he not been man, he
had been of a different nature, and so no fit had 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. Inference 1. Let all
Christians rightly inform their minds in this truth of so great moment in
religion, and hold it fast against all subtle adversaries that would wrest it
from them.

The learned hooker observed 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, leveling him with other created beings. 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, namely,
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 Seleucians 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,
one, true and very God, two, true and very man, that, three, these two natures
make but one person, being united inseparably, four, 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.

Two, adore the love of the Father and the Son who valued your souls so highly
and were willing to save you at such a cost. The love of the Father is herein
admirably conspicuous who so vehemently willed our salvation that he could
degrade the beloved of his souls to so vile and contemptible a state. And how
astonishing is the love of Christ that would make such a stoop as this to exalt
us.

O that you would get your heart suitably impressed and affected with this 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. Three, and here infinite wisdom has also left a seamless and
everlasting mark of itself which invites, yea, even change the eyes of angels
and men to itself.

Had there been a general council of angels to devise a way of recovering poor
sinners they would all have been at an everlasting demure and loss about it. It
could not have entered their thoughts though they are most intelligent and
sagacious 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. O how wisely is the
method of our recovery laid so that Christ may be well called the power and
wisdom of God.

1 Corinthians 1.24 For as much as in him the divine wisdom is more glorified
than in all the other works of God upon which he has impressed it. Four, hence
also we infer the incomparable excellency of the Christian religion that shows
poor sinners such a sure foundation on which the trembling conscience may rest.
While poor distressed souls look to themselves they are perpetually in darkness.

The cry of the distressed natural conscience is, Wherewith shall I come before
the Lord? Conscience sees God arming himself with wrath to avenge himself for
sin and cries out, 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 uniting our nature to
himself that it had properly no personal separate subsistence 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 as two people
kissing each other and the latter exercise freely without prejudice to the
former. All other consciences through the world lie in a deep sleep in the
devil's arms or else are rolling seasick upon the waves of their own fears and
dismal presages. O happy are they that have dropped anchor on this ground and
not only know they have peace but why they have it.

5 Of how great moment 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 so 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 has 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 veil his insupportable glory under flesh that he may treat them
more familiarly and yet do you refuse him and shut your heart against him? Then
hear one word and let thy ears tingle at the sound of it. Thy sin is thereby
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. 6. If Jesus Christ has
assumed our nature, then he is sensibly touched with the infirmities that attend
it, and so hath 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.

Wherefore, in all things it behooved 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
suffered being tempted, he is able to suffer them that are tempted. Hebrews 2
verses 17 and 18 Oh what a comfort this is to us that he who is our high priest
in heaven has our nature to enable him to take compassion on us.

7. Hence we see to what a height God intends to build up the happiness of man,
in that he hath laid the foundation thereof so deep in the incarnation of his
Song of Solomon. 8. They that intend to build high lay the foundation low. 9.
The happiness and glory of our bodies, as well as our souls, are founded in
Christ taking our flesh upon him.

For therein, as in a model or pattern, God intended to show what in time he
resolved to make of our bodies. For he will transform our bodies into vile
bodies, and make them one day conformable to the glorious body of Jesus Christ.
Philippians 3.21 10.

This flesh was therefore assumed by Christ, that in it might be shown, as in a
pattern, how God intends to honor and exalt it. 11. And indeed a greater honor
cannot be done to the nature of man than what is already done by this race of
union.

12. Nor are our persons capable of higher glory than what consists in their
conformity to this glorious head. 13.

How wonderful a comfort is it that he who dwells in our flesh is God! 14. What
joy may not a poor believer make out of this, God and man in one person, O
thrice happy conjunction! 15. As man he is full of experimental sense of our
infirmities, wants and burdens, and as God he can support and supply them all.

16. The aspect of faith upon this wonderful person how relieving, how reviving,
how abundantly satisfying is it! 17. God will never divorce the believing soul
and its comfort after he hath married our nature to his own son, by the
hypostatical, and our persons also, by the blessed mystical union.

18. The authority by which Christ as mediator acted. 19.

For him hath God the Father sealed. John 6.27 20. The authority by which Christ
as The authority by which Christ as mediator acted.

The authority by which Christ as 23. The authority by which Christ as mediator
acted. 24.

The authority by which Christ as mediator acted. The authority by mediator
acted. The authority by which Christ as mediator acted.

The authority by which Christ as mediator acted. 26. The authority by which
Christ as mediator acted.

The authority by which Christ as mediator acted. 28. The authority by which
Christ as mediator acted.

29. The authority by which Christ as mediator acted. mediator acted.

The authority by which Christ as mediator acted. The authority by which Christ
as mediator acted. 125.

The authority by which Christ as mediator acted. his his works, enter into the
gray , but also how they may be fully satisfied that he hath it for them, for
him hath 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. 2. 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. 3. The Father sends the Son, the Son is sent by the Father, and the
Holy Ghost is sent by both.

4. The subject in which God the Father lodges this authority, him, that is, the
Son of Man. 5. God the Father hath so sealed him, as he never sealed any other
before him, or that shall arise after him. 6. No name is given in heaven or
earth but this name, by which we are saved.

S. 412. The government is upon his shoulder. Isaiah 9. 6. 3. 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 to the
authority itself, and a metaphor, sealing, which is a human act for ratifying
and confirming an instrument or grant being here applied to God. Like as
princes, by sealed credentials, confirm the authority of those they send. Hence,
Jesus Christ did not of himself undertake the work of our redemption, but was
solemnly sealed unto it by God the Father.

When I say he did not of himself undertake this work, I mean not that he was
unwilling, for his heart was as fully and ardently engaged in it as the
Father's. Though he tells us, Lo, I come to do thy will, O God, thy law is in my
heart. Psalm 40 verses 7 and 8. But the meaning is, he came not without a due
call and full commission from his Father.

And this is the meaning of that scripture, I proceeded and came from God,
neither came I of myself, but he sent me. John 8.42. And this the apostle
plainly expresses, No man taketh this honor to himself, but he that is called of
God, as was Aaron. Though also Christ glorified not himself to be made a high
priest, but he that said unto him, Thou art my son.

Hebrews 5 verses 4 and 5. And on account of these sealed credentials which he
received from the Father, he is called the apostle and high priest of our
profession. Hebrews 3.1. That is, 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.

Roman numeral 1. 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 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 back
Jacob again to him.

Isaiah 49.5. Or as the apostle expresses it, that he might bring us to God. 1
Peter 3.18. 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, so that he might bring about and encompass this work. Number 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. 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 hath anointed me to preach the gospel to the
poor. He hath sent me to heal the brokenhearted, to preach deliverance to the
captive, and 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, etc. And he began to say unto them, This day is this
scripture fulfilled in your ears. Luke 4.17-21. Number 2. He also sealed him to
the priesthood, and that the most excellent, authorizing him to execute both the
parts of it, namely, expiatory 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, styled an act of obedience. He became obedient unto death. Philippians
2.8. He also called him to intercede for us.

Those priests were made without an oath. But this was an oath by him that said
unto him, The Lord swear and will not repent, thou art a priest for ever.
Hebrews 7.21,24,25. His sacrifices virtually continued in his living for ever to
make intercession.

At verse 24. 3. He called him to his regal office. He was set upon the highest
throne of authority by his father's commission.

All power in heaven and earth is given to me. Matthew 28.18. To all this was
Christ sealed and authorized by his father. Roman Numeral 2. What does the
father's sealing of Christ's this work and office imply? 1. The validity and
efficacy of all his mediatorial acts.

For by virtue of this his sealing, whatever he did, were fully ratified. And in
this very thing lies much of a believer's comfort and security. For as much as
all acts done without commission and authority, how great or able soever the
person that performs them are in themselves null and void.

But what is done by commission and authority is authentic and valid among men.
2. It imports the great obligations lying upon Jesus Christ to be faithful in
the work to which he was sealed. For the father in this commission evolves a
great trust upon him and relies upon him for his most faithful discharge of it.

And indeed upon this very account Christ reckons himself specially obliged to
pursue the father's design and end. I must work the works of him that sent me.
John 9.4. And I seek not mine own will, but the will of the father which hath
sent me.

John 5.30. His eye is still upon that work and will of his father. 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 and 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 in every point, but
still as a servant, but Christ as a son. Hebrews 3.6. He is the faithful and
true witness.

Revelation 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 father's work that he forgot to eat
bread, counting his work his meat and drink.

John 4.32. Yea, 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.
Hebrews 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. Isaiah 52.13. 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. John 8.51. It
implies Christ's sole authority in the church to appoint and enjoin what he
pleases, and this is his peculiar prerogative. God sealing him 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 came before him, giving themselves
out for the Messiah, were thieves and robbers, that came not in at the door as
he did. John 10.8. And he himself foretells that after him should some arise,
and labor to deceive the world with a feigned commission and a counterfeit seal.

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. Matthew 24.24. But God never commissioned any beside him, neither is
there any other name under heaven. Acts 4.12. Roman numeral 3. Let us inquire
how God the Father sealed Jesus Christ to this work.

1. By solemn designation to this work. He singled him out and set him apart for
it, and therefore the prophet Isaiah calls him God's elect. 42.1. And the
apostle Peter, chosen of God.

1 Peter 2.4. This word which we render elect, not only signifies one that in
himself is surpassing, 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
John 10.36, where the Father is said to sanctify him, that is, to separate and
devote him to this service. This Reformation audio track is a production of
Stillwater's Revival Books.

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And remember that John Kelvin, in defending the Reformation's regulative
principle of worship, or what is sometimes called the scriptural law of worship,
commenting on the words of God, which I commanded them not, neither came into my
heart. From his commentary on Jeremiah 731, writes, God here cuts off from men
every occasion for making evasions, since he condemns by this one phrase, I have
not commanded them, whatever the Jews devised. There is then no other argument
needed to condemn superstitions than that they are not commanded by God.

For when men allow themselves to worship God according to their own fancies, and
attend not to his commands, they pervert true religion. And if this principle
was adopted by the Papists, all those fictitious modes of worship in which they
absurdly exercise themselves would fall to the ground. It is indeed a horrible
thing for the Papists to seek to discharge their duties towards God by
performing their own superstitions.

There is an immense number of them, as it is well known, and as it manifestly
appears. Were they to admit this principle, that we cannot rightly worship God
except by obeying his word, they would be delivered from their deep abyss of
error. The Prophet's words, then, are very important, when he says that God had
commanded no such thing, and that it never came to his mind.

As though he had said that men assume too much wisdom when they devise what he
never required, nay, what he never knew.


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  CHAPTER 28: PART 2
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Yet surely never did any child lie so close to a parent's heart as Christ 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. Oh, 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.

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 ones as we are. Oh, the heights, depths,
lengths, and breadths of unmeasurable love.

See Romans 5, verses 6 through 8. Read and wonder. How is the love of Christ
commended to poor sinners? As the Father loved him, even so, believers, hath he
loved you. John 17, 23.

What manner of love is this? Whoever loved as Christ loved. Whoever denied
himself for Christ, as Christ denied himself for us. 3. An interest in Jesus
Christ is the true way to all spiritual fulfillment in heaven.

Do you covet to be in the heart in the favor and delight of God? Get an interest
in Jesus Christ and you shall presently be there. In heaven, persons are
preferred according to their interest in the Beloved. Ephesians 1, 6. Christ is
the great favorite there.

His image upon your souls and his name in your prayers make both accepted with
God. 4. How worthy is Jesus Christ of all our love and delight? You see how
infinitely the Father delighteth in him, and shall not our hearts delight in
him? Oh, that ye did but see this lovely Lord Jesus Christ. 5. Why do ye lavish
away your precious affections upon vanity? None but Christ is worthy of them.

6. When ye spend your precious affections upon other objects, what is it but to
dig for dross with gold and maddox? The Lord directs our hearts into the love of
Christ. 7. Oh, that our hearts, loves, and delights did meet and co-center with
the heart of God in this most blessed object. 8. Oh, let him that left God's
bosom for you be embosomed by you, though your love be nothing to God's.

9. He that left God's bosom for you deserves yours. 10. If Christ be the beloved
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.

How God will bear this, that parable Matthew 21, verses 33-41 will inform you.
Surely he will miserably destroy such wretched sinners. What a dismal word is
that! If any man love not the Lord Jesus Christ, let him be anathema veranatha.

1 Corinthians 16.22 That is, let the great curse of God lie upon that man till
the Lord come. Oh, sinners, you shall one day know the cost of this sin. You
shall feel what it is to despise a Jesus that is able to compel love from the
hardest heart.

Oh, that you would slight him no more. Oh, that this day your hearts might fall
in love with him. I tell you, if you would set your love to sail, none did so
fare for it as Christ.

If Christ lay eternally in this bosom of love and yet was content to forsake and
leave it for your sake, then, Christians, be you ready to forsake all the
comforts you have on earth for Christ. Famous Galatians left all for this
enjoyment. Moses left all the glory of Egypt.

Peter and the apostles left all. Luke 18.28 But what have we to leave for Christ
in comparison with what He left for us? Surely Christ is the highest pattern of
self-denial in the world. 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. Christ was never denied anything that He asked.

The Father always hears Him. John 11.42 Though you are not worthy, Christ is,
and He ever lives to make intercession for you. Hebrews 7.25 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?
Father, I will that they whom thou hast given me be with me where I am. John
17.24 And where is he but in that bosom of glory and love where he lay before
the world was? Verse 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. Sinners,
embrace the bosom of God.

Poor fellow mortals, whatever you are or have been, under whatever guilt or
discouragement you lie, 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 Savior, soreer wrath is
treasured up for you than other sinners. Hebrews 10.28-29 O that these
discoveries and overtures of Christ may never come to such a fatal issue with
any of your souls before whom his glory has been thus opened.

Chapter 3, page 32 The Covenant of Redemption Between the Father and the
Redeemer 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 bared the sin of many,
and made intercession for the transgressors. Isaiah 53.12 In the 53rd of Isaiah,
the gospel seems to be epitomized. The subject is the death of Christ and the
glorious issue thereof.

By reading it, the eunuch of old and many Jews since have been converted to
Christ. Christ is here considered absolutely and relatively. Absolutely, and
thus his innocency is clearly vindicated.

Verse 9 Though he suffered grievous things, yet it was not for his own sins, for
he had done no violence, neither was any deceit in his mouth. But he is
considered relatively in the capacity of assurity for us. Thus the justice of
God is fully vindicated in his sufferings.

The Lord hath laid on him the iniquity of us all. Verse 6 How he came to sustain
this capacity and relation of assurity for us is in these verses plainly
asserted to be by his compact and agreement with his Father before the world
were made. Verses 10-12 In this verse we have 1. His work, which was indeed a
hard work, to pour out his soul unto death, aggravated by his being, numbered
with the transgressors, his bearing the sins of many, and by the manner of his
bearing it, namely 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 shall divide the
spoil with the strong. Wherein is a plain allusion to conquerors in war, for
whom I reserve the richest garments and most honorable captives to follow the
conqueror, as an addition to his magnificence and triumph. These will want to
come after them in chains.

Isaiah 45-14 See Judges 5-30 3. The relation between that work and his triumph.
Some will have this work to hold 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.

However, it is plain that the Father here agrees and promises to give the elect
to the Son if he will undertake their redemption by pouring out his soul unto
death, of all which this is the plain result. The business of man's salvation
was transacted upon covenant terms between the Father and the Son from all
eternities. 1. Consider 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 claims satisfaction, the Son
engages to give it. 2. The business transacted between them, and that was the
redemption and recovery of all God's people.

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 without prejudice to the honor, justice, and
truth of God! This, this is the business that lay before them.

3. The manner or quality of the transaction 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. 4. More particularly, we will next
consider the articles to which they do both agree, and what it is that each
person doth 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 four things which he promises to do for Christ if he
will undertake that work. 1. He promises 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.

2. Christ must, of God, be made unto us wisdom, and righteousness, and
sanctification, and redemption. 3. 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 commission, and consequently all he did had been invalid.

Christ glorified not himself to be made a high priest, but he that said unto
him, Thou art my son. 4. 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. 5. He promises to invest him with an eternal and
royal priesthood.

The Lord hath sworn and will not repent, thou art a priest for ever after the
order of Melchizedek. Psalm 110, verse 4 6. This Melchizedek, being king of
righteousness and king of Salem, that is, peace, had a royal priesthood, and his
descent not being reckoned, it had an unduration of eternity in it, and so was
more fit to typify and shadow forth the priesthood of Christ than Aaron was.
Hebrews 7, verses 17, 24, and 25 7. He promises, 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 it is said, I will give thee for a light to the Gentiles, to open the blind
eyes, etc. Isaiah 42, verses 6 and 7 8. And not only so, but to make him king
also, and that of the whole empire of the world. 9. Ask of me, and I shall give
thee the heathen for thine inheritance, and the uttermost parts of the earth for
thy possession.

Psalm 2, verses 8 Thus the father promises to qualify and furnish the son
completely for the work by his investiture with his threefold office. 2. He
promises to crown his work with success, and bring it to a happy issue. He shall
see his seed, he shall prolong his days, and the pleasure of the Lord shall
prosper in his hands.

Isaiah 53, verses 10 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 sorrows when she delightfully embraces
her living child. 3. The father promises to accept him in his work. Surely
sayeth the son, My work is with my God.

Isaiah 49, verses 4 And I shall be glorious in the eyes of the Lord. 5. His
faith hath very in 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. 2 Peter 1, verses 17 4. He engages to
reward him highly for his work by exalting him to singular and supereminent
glory and honor when he should have dispatched and finished it. So you read, I
will declare the decree.

The Lord hath said unto me, Thou art my son, this day have I begotten thee.
Psalm 2, verses 7 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,
verses 32 and 33 So then did the Lord wipe away the reproach of his cross.

As if the father had said, Now thou hast again recovered thy glory, and this day
is to thee as a new birthday. These are the encouragement and reward proposed
and promised to him by the father. This was the joy set before him, as the
apostle expresses it in Hebrews 12, verses 2, which made him so patiently endure
the cross and despise the shame.

And in like manner Jesus Christ gives his engagement to the father, that upon
these terms he is 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 Isaiah 50, verses 5-7 The Lord hath opened mine ear, and I was not
rebellious, neither turned away back. I gave my back to the smiters, my cheeks
to them that plucked 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. Therefore have I set my face like a flint,
and I know that I shall not be ashamed.

And the sense of this place is well delivered to us in other terms. Then said I,
lo, I come. I delight to do thy will, O God.

Thy law is within my heart. Psalm 40, verses 6-10 O see with what a full consent
the heart of Christ closes with the Father's offers and proposals, like some
echo that answers your voice twice or thrice over. So doth Christ here answer
his Father's call.

I come. I delight to do thy will. Yea, thy law is in my heart.

Roman numeral 5 I will briefly show how these articles and agreements were on
the part of both performed, and that precisely and punctually. Number 1 The Son
having thus consented, accordingly he applies himself to the discharge of his
work. He took a body, and in it fulfilled all righteousness, even to a tittle.

Matthew 3, verse 15 And at last his soul was made an offering for sin, so that
he could say, Father, I have glorified thee on earth, I have finished the work
which thou gavest me to do. John 17, verse 4 He went through all the parts of
his active and passive obedience, cheerfully and faithfully. Number 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. Isaiah 42, verse 5 And so he did. There
appeared to him an angel from heaven strengthening him.

Luke 22, verse 43 In his agony in the garden, this was seasonable aid and
succor. 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, Thou art my beloved Son, in
whom I am well pleased. Luke 3, verse 22 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.

Isaiah 53, verse 10 And so he did. For his very birth's due 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 hath, and that highly and
superimimately, given him a name above every name in heaven and earth.

Philippians 2, verses 9-11 Thus were the articles performed. Roman numeral 6
When was this compact made between the Father and the Son? I answer it bears
date from eternity. Before this world was, then were his delights in us, while
as yet we had no existence, but only in the infinite mind and purpose of Christ,
who had decreed this for us in Christ Jesus, as the apostle speaks.

2 Timothy 1, verse 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 the way which has been here opened? Then was
the counsel or consolation of peace between them both, as some understand
Zechariah 6, verse 13. Inference 1 We see the abundant security God has given
his people for their salvation, and that not only in respect of the covenant of
grace made with them, but also of this covenant of redemption made with Christ
for them, which is indeed the foundation of the covenant of grace. God's single
promise is security enough to our faith, but his covenant of grace adds further
security.

Both these, viewed as the effects and fruits of this covenant of redemption,
make all fast and sure. Happy were it if Christians, in perplexity and distress,
would turn their eyes from the defects in their obedience to the fullness of
Christ, and see themselves complete in him. 2 Moreover, hence we infer the
validity and unquestionable success of Christ's intercession in heaven for
believers.

You read that he ever liveth to make intercession, Hebrews 7, 25, and that his
blood speaks good things for them, Hebrews 12, 24. Now that his blood shall
obtain what it pleads for in heaven 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 things 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
with 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 hath acknowledged it is, then the reward is due,
and due immediately.

And no doubt would he shall receive it from the hands of a righteous God. 3
Hence in like manner you may be informed of the consistency of grace with full
satisfaction to the justice of God. The apostle tells us we are saved according
to his own purpose and grace which was given us in Jesus Christ before the world
began.

2 Timothy 1, 9 That is, according to the gracious terms of this covenant of
redemption. And yet you see notwithstanding how strictly God claims satisfaction
from Christ. So then grace to us and satisfaction to justice are not so
inconsistent as some adversaries of the truth would make them.

What was debt to Christ is grace to us. Being justified freely by his grace
through the redemption that is in Christ Jesus. Romans 3 verse 24 4 Hence judge
of the antiquity of the love of God to believers.

What an ancient friend he hath 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 excellence of ours could engage the love of God, for as yet we were not. 5
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. Though he was rich,
yet for our sakes he became poor. 2 Corinthians 8 verse 9 Blush, ungrateful
believers! O, let shame cover your faces! Judging yourselves now, hath Christ
deserved that you should hesitate at trifles, that you should shrink at a few
petty difficulties, and complain, This is hard, and that is severe? O, if you
knew the grace of our Lord Jesus Christ, and this is wonderful condescension for
you, you could not do it.

6 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 contact with the Father. But
some one will say, Who can know that? I answer you may know it without ascending
into heaven or prying into unrevealed secrets that your names were in that
covenant. If one, you are believers indeed.

For all such the Father then gave to Christ. The men that thou gavest me, for of
them he spoke immediately before, they have believed that thou didst send me.
John 17 verses 6 and 8 2 If ye savingly know God in Jesus Christ, such were
given him by the Father.

I have manifested thy name unto the men which thou gavest me. 6 By this they are
discriminated from the rest. The world hath not known me, but these have known.

25 3 If ye are men of another world, they are not of the world, even as I am not
of the world. 16 May it be said of you, as of dying men, that ye are not men for
this world, that ye are crucified and dead to it. Galatians 6.14 That ye are
strangers in it.

Hebrews 11 verses 13 and 14 4 If ye keep Christ's word, thine they were, and
thou gavest them thee, and they have kept thy word. John 17 verse 6 By keeping
his word, understand the receiving of the word in its sanctifying effects and
influences into your heart and your perseverance in the profession and practice
of it to the end. Sanctify them through thy truth, thy word is truth.

Verse 17 If ye abide in me, and my words abide in you, ye shall ask what ye
will. John 15 verse 7 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 the 17th chapter of John. These are the persons the
Father delivered unto Christ, and Christ accepted from the Father in this
blessed covenant.

Chapter 4, page 41 The admirable love of God in giving his own Son for us. For
God so loved the world, that he gave his only begotten Son. John 3.16 In these
words are to be considered 1. The original spring or fountain of our best mercy,
the love of God.

2. The mercy flowing out of this fountain and that is Christ, the mercy as he is
emphatically called. Luke 1 verse 72 The moral, kernel, and substance of all
other mercies he gave his only begotten Song of Solomon. 3. The objects of this
love are the persons for whom the eternal Lord delivered Christ, namely 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
believeth in him should not perish. Those whom he calls the world in that, he
styles believers in this expression. These are the objects of his love.

It is not angels but men that were so loved. 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 with, but
gave.

Nor yet doth the Father's giving imply Christ to be merely passive, for as the
Father is here said to give him, though the Apostle tells us that he gave
himself. Who loved me and gave himself for me. Galatians 2.20 The Father gave
him out of good will to men and he as willingly bestowed himself on that
service.

Hence we learn that the gift of Christ is the highest and fullest manifestation
of the love of God to sinners ever made from eternity. How is this gift of God
to sinners signalized in that sentence of the Apostle herein is love. Not that
we loved God, but that he loved us and sent his son to be the propitiation for
our sins.

1 John 4.10 Why doth 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 rational creatures, therein is love. To have our life carried so
many years, like a paper 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 in all these there is no love in comparison with the love in sending or
giving Christ for us. These are great mercies in themselves, but compared to
this mercy, they are swallowed up as the light of candles when brought out to
the sun. No, herein is love that God gave Christ for us.

When the Apostle would show Romans 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. God commended his love towards us in that while we were yet
sinners, Christ died for us. That is the very essence of that love.

In expounding this precious point we shall show Roman numeral 1 how Jesus Christ
was given by the Father and what is implied therein. Number 1 His designation
and appointment unto death for us for you read that it was done according to the
determinate counsel of God Acts 2.23 As the lamb under the law was separated
from the flock and set apart for a sacrifice and though still living 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 Isaiah 42.1 God calls him his elect or chosen one.
Number 2 His giving Christ implies a parting with him or setting him as the
French version has it at some distance from himself for a time.

There was a kind of parting between the Father and the Son when he came to
Tabernacle in our flesh. I came forth from the Father and then come into the
world. Again I leave the world and go to the Father.

John 16.28 This distance occasioned by his incarnation and humiliation was
properly as to his humanity which was really distant from the glory into which
it is now taken up and in withholding the manifestation of delight and love the
Lord seemed to treat him 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 My God, my
God, why hast thou forsaken me? Why art thou so far from the words of my
roaring? Oh my God I cry in the daytime, but thou hearest not, etc. Psalm 22
verses 1 and 2 Number 3 God's giving of Christ implies his delivering him into
the hands of justice even as condemned persons are by sentence of law given or
delivered into the hands of executioners So Acts 2 verse 23 Him being delivered
by the determinate counsel and foreknowledge of God we have taken and by wicked
hands have crucified and slain and so he is said to deliver him up to death for
us all Romans 8 verse 32 Number 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 in portion My Father giveth you the true bread from heaven, for the
bread of God is he which cometh down from heaven and giveth life unto the world
John 6 verse 32 and 33 God hath given him as bread to poor starving creatures
that by faith they might eat and live and so he told the Samaritan woman, 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 me living water
John 4 verse 10 Bread and water are the two necessary for the support of natural
life.

God hath given Christ you see to be all that and more to the spiritual life
Roman numeral 2 This gift of Christ was the highest and fullest manifestation of
the love of God that ever the world saw. Number 1 Consider how near and dear
Jesus Christ was to the Father He was his son, his only son, the son of his love
yea one with himself He expressed image of his person the brightness of his
father's glory unto us a son is given Isaiah 9 6 and such a son as he calls his
dear son Colossians 1 13 A late writer tells us that in the famine in Germany a
poor family being ready to carry, the husband proposed to the wife to sell one
of the children for bread to relieve themselves and the rest The wife at last
consented it should be so but then they began to think of 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 when they came
to the second they 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 of that was the
Benjamin the child of their old age And so they determined rather to perish in
the famine and part with the child for relief And you know how Jacob mourned
when his Joseph and Benjamin were rent from him What is a child but a piece of
the parent wrapped up in another's skin And yet our dearest children are but as
strangers to us in comparison of the unspeakable dearness between the father and
Christ Now that he should ever thus part with his son his only son is such a
manifestation of love as will be admired to all eternity Number two 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 breaks our heart to
behold our children struggling 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 groveling 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 was Christ delivered and that by the hand of his own father
Sure then that love must need want a name which made the father of mercy deliver
his only son to such miseries for us Three 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 Whom have I in heaven
but thee? Psalm 73, verse 25 O what a fair one what an only one what an
excellent, lovely 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 colors,
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 sea, rivers, lakes and
fountains of ten thousand earths Now for God to bestow the mercy of mercy, 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 best Number four Once more let it be considered
on whom the Lord bestowed his son, on angels? No, but upon men Upon men, his
friends? No, but upon his enemies This is love, and on this consideration the
apostle lays a mighty weight God commended his love towards us in that while we
were yet sinners, Christ died for us. When we were yet enemies, we were
reconciled to God by the death of his son Romans 5, verses 8-10 Who would part
with a son for the sake of his dearest friends but God gave him and delivered
him for enemies.

O love unspeakable Number five 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
deserved as desired it. It was surprising self-moved 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 turn so does God one consideration upon another to overcome our heart
and make us admirably to cry, What manner of love is this? Thus I have showed
you what God's giving of Christ is and what matchless love is manifested in this
incomparable gift Inference 1 Learn hence the exceeding preciousness of souls
and at what a high rate God values them that he gave his son, his only son out
of his bosom, as a ransom for them. Surely this beats their preciousness all the
world could not redeem them gold and silver could not be their ransom so speaks
the apostle you were not redeemed with corruptible things as silver and gold but
with the precious blood of Christ 1 Peter 1, 18 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. O then learn to put a due value upon your own souls.

Do not sell that for which God hath paid so dear Remember what a treasure you
carry about you. The glory that you see in this world is not equivalent in worth
to it. What shall a man give in exchange for his soul? Matthew 16, 26 Number 2
If God hath 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.

He that spared not his own son, but delivered him up for us all, how shall he
not with him also freely give us all things? Romans 8, 32 And so 1 Corinthians 3
verses 21-23 All things are yours for ye are Christ That is, they hold all other
things in Christ who is the capital and most comprehensive mercy No other mercy
you need or desire is or can be so dear to God as Jesus Christ 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
between it and Christ in the esteem of God as between your dear children and the
lumber of your houses in your esteem If then God has parted so freely with that
which was infinitely dearer to him than these how shall he deny these when they
may promote his glory and your good 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 forever.

Romans 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 pebbles Now if God has so freely given the
greater, how shall you suppose he should deny the lesser mercy Will a man give
to another a large inheritance and dredge him a trifle? How can it be? There is
no other mercy you need but you are entitled to it by the gift of Christ It is
as to right conveyed to you with Christ So in the foresighted 1 Corinthians 3
21-23 The world is yours yea all is yours for you are Christ


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  CHAPTER 29: PART 1
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The Fountain of Life, or A Display of Christ in His Essential and Mediatorial
Glory, by John Flavel. Introductory Notice The author of this invaluable work
was the eldest son of an eminently pious clergyman, the Reverend Richard Flavel,
and was born at Broomsgrove, Worcestershire, England, in or near 1630. He was
educated at University College, Oxford, laboured in the ministry six years at
Deptford, and was then called, in 1656, to Dartmouth, a port in the south of
England, where, after thirty-five years of faithful service in days of peculiar
trial, he died suddenly and with great composure.

June 26, 1691, aged 61. By the act of conformity, August 24, 1662, Mr. Flavel
and two thousand clergymen, who could not in conscience subscribe, were expelled
from their benefices. He continued, however, to labour for the good of his
people amid persecutions, obstacles, and interruptions.

Preaching as opportunity could be gained in private dwellings, in obscure
neighbourhoods, or the seclusion of the forest, through a period of twenty-five
years, until 1687, when the royal license was granted to worship God without
molestation, and he resumed his public labours in a new and commodious church,
erected by his affectionate people, delivering at that time his series of
discourses from Revelation 3, verse 20, Behold, I stand at the door and knock.
Most of his works, comprising six octavo volumes, which breathe a strain of
tender piety, and have a spiritual unction perhaps unparalleled, were composed
during this period of persecution. The Fountain of Life, published in 1671, he
says, was written in a time of great distractions, first more at large as
delivered to such audiences as could be assembled, and then condensed that he
might thus ease the reader both in his pains and his purse.

His dedication of this work to his own people contains the following delightful
passages. I cannot but recount the goodness of our God, yea, the riches of his
goodness, who freely gave Jesus Christ out of his own bosom for us, and hath not
withheld his spirits, ordinances, and ministers to reveal and apply him to us,
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 assembly in those days of trouble,
wherein these truths were delivered to you, when you sat under his shadow with
great delight, and his banner over you with love, who made these meditations of
Christ a strong support and a sweet relief to mine, probably his departed wife,
now with Christ, and no less to me under the greatest trials that ever befell me
in this world, who hath not left himself without witness among us, blessing my
labors to the conversion and edification of many. In testimony of a thankful
heart for these invaluable mercies, I humbly and cheerfully rear this pillar of
remembrance, inscribing it with Ebenezer and Jehovah Jireh.

The Fountain of Life, Chapter 1, Page 11 The Excellency of the Subject For I
determined not to know anything among you save Jesus Christ and him crucified. 1
Corinthians 2, Verse 2 The former verse contains an apology for the plain and
familiar manner of the Apostles' preaching, which was not with excellency of
speech or of wisdom. He studied not to gratify their curiosity with rhetorical
strains or philosophical niceties, for he says, I determined not to know
anything among you save Jesus Christ and him crucified.

I determined not to know. The meaning is not that he despised or contemned all
of the knowledge, but so far only as it might stand in competition with or
opposition to the knowledge of Jesus Christ. As if he had said, it is my stated,
settled judgment, not a hasty and considerate censure, but the result of my most
serious inquiries.

After I have well weighed the case, 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 issue and final determination, that all
other knowledge, how profitable, how pleasant soever, is not worthy to be named
in comparison with the knowledge of Jesus Christ. This therefore I resolve to
make the scope and end of my ministry, and the end regulates the means. Such
pedantic toys and airy notions as injudicious ear's effect 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 please the fancy. I determined not to know anything, to study
nothing myself, to teach nothing to you but Jesus Christ. Christ shall be the
center 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 as consequent upon preaching and making known Jesus Christ. Of all the
subjects in the world, this is the sweetest. If there be anything on this side
of heaven, worthy, our time and studies, this is it.

Thus he magnifies his doctrine from the excellency of its subjects, accounting
all other doctrines but airy things compared with this. Jesus Christ and Him
Crucified This topic he singled out from all the rest of the excellent truths of
Christ, on which to stem the main strength of his ministry, 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.

1 Corinthians 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.
The manner in which he discoursed on 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 style. 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, no doctrine is more excellent or
necessary to be preached and studied than 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 with the excellency of the knowledge of
Jesus Christ.

Philippians 3.8 In whom are hid all the treasures of wisdom and knowledge.
Colossians 2.3 Eudoxus was so affected with the glory of the Son, 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.

1. I consider the excellency of the knowledge of Christ in itself. 1. It is the
very morrow and kernel of all the scriptures, the scope and center of all divine
revelations. 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 harmonize
and sweetly concenter in Jesus Christ, it is the chief scope of the excellent
epistle to the Hebrews to unfold. For we may call that epistle the sweet harmony
of both testaments. 2. 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 in the knowledge of logic
and philosophy, if a scholar once come to understand the foundation 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 the
solution to every argument. Even so, the right knowledge of Jesus Christ, like a
clue, leads you through the whole labyrinth of the scriptures. 2. The knowledge
of Jesus Christ is a fundamental knowledge, and foundations are most useful,
though least seen.

It is fundamental to all graces, they all begin in knowledge. The new man is
renewed in knowledge, Colossians 3.10. 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 its growth depends upon this increasing knowledge,
but grow in grace and in the knowledge of our Lord and Savior.

2 Peter 3.18. 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 also.
It 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 never can do without the knowledge of Christ.
Faith is so much dependent on his knowledge, that it is denominated by it. By
his knowledge shall my righteous servant justify many.

Isaiah 53.11. 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 Peter 1.3. He is also
its object.

Hebrews 6.19. Its groundwork and support. Colossians 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 can say, 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. O then, how indispensable is the knowledge of Christ to
all who address themselves to God in any duty. It is fundamental to all
comforts.

All the comforts of believers are streams from this mountain. Jesus Christ is
the very object of a believer's joy. We rejoice in Christ Jesus.

Philippians 3.3. Take away the knowledge of Christ, and Christians would be the
most sad and melancholy beings 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 stake, sing in the flames, and shout in the pangs of death as men that
divide the spoil.

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. This
is life eternal, that they might know thee the only true God, and Jesus Christ
whom thou hast sent. John 17.3 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 heathen, though they
purchased to them great esteem and honor among men, yet left them in a state of
perdition, because of this great defect, that they were ignorant of Christ. 1
Corinthians 1.21 3 The knowledge of Christ is profound and large.

All other sciences are but shadows. This is a boundless, bottomless ocean. No
creature hath a line long enough to fathom the depth of it.

There is height, length, depth, and breadth ascribed to it. Ephesians 3.18 Yea,
it passeth knowledge. There is a manifold wisdom of God in Christ.

Ephesians 3.10 It is indeed simple, pure, and unmixed with anything 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 Augustine
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 seaside upon the skirts and borders of the land,
and there they dwell. But by degrees they search further and further into the
heart of the country.

Ah, the best of us are yet but upon the borders of this vast continent. 4. The
study of Jesus Christ is the most noble subject that ever a soul spent itself
upon. 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? Ephesians 3.8-9 God's heart is open to men in
Christ. John 1.18 This makes the gospel such a glorious dispensation because
Christ is so gloriously revealed therein. 2 Corinthians 3.9 And the studying of
Christ in the gospel stamps such a heavenly glory upon the contemplating soul.

Verse 18 5 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 disease springs flow upon you. How are hearts
enraptured with the discoveries of Christ in the gospel? What ecstasies,
meltings, transports do gracious souls meet there? Romans 2. Let us compare this
knowledge with all other knowledge.

1. All other knowledge is natural, but this holy, supernatural. No man knoweth
the Son but the Father, neither knoweth any man the Father save the Son, and he
to whomsoever the Son will reveal him. Matthew 11.27 The wisest heathen could
never make a discovery of Christ by their deepest searches into nature.

The most evil-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 brightest parts are most excellent in these, but here is the mystery
and excellency of the knowledge of Christ that men of most blunt, dull, and
contemptible parts attain through the teaching of the Spirit to this knowledge
in which the more acute and ingenious are utterly blind. 3. 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. Matthew 11.25 Ye see your
calling, brethren, how that not many wise men after the flesh, not many mighty,
not many noble are called, but God hath chosen the fullest things of the world
to confound the wise.

1 Corinthians 1.26-27 3. Other knowledge, though you should attain the highest
degree of it, would never bring you to heaven. The principal thing, namely
Christ, being wanting. 4. Other knowledge is also defective in the purity of its
nature.

The learned heathens grew vain in their imaginations. Romans 1.21 5. And in its
efficacy and influence on the heart and life. They held the truth in
unrighteousness.

Their lusts were stronger than their light. Romans 1.18 6. But this knowledge
has most powerful influences, changing souls into its own image. 2 Corinthians
3.18 And so proves a saving knowledge unto men.

1 Timothy 2.4 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 my heart, will do the soul more service than all the vain
speculation and profound parts in which others so much glory.

4. For, Christian, be not dejected, because thou seest thyself outstripped 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.

2. If there be such excellency in the knowledge of Christ, let it be 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. 3.
Sinners, concerning you I may sigh and say with the apostle, Some have not the
knowledge of God. I speak this to your shame.

1 Corinthians 15.34 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 with what you might have known of him. What a shame is it that you
should need to be taught the very first truth, when for the time you might have
been teachers of others.

Hebrews 5, verses 12-14. That your ministers cannot speak unto you as unto
spiritual, but as unto carnal, even as unto babes in Christ. 1 Corinthians 3,
verses 1 and 2. O how much time is spent in other studies, in frivolous reading,
vain discourse, worldly employment! How little in the search and study of Jesus
Christ! 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 contempt themselves with a merely speculative, ineffectual
knowledge of him. Of such the apostle says, It had been better for them not to
have known. 2 Peter 2, verses 21.

It serves only to aggravate their 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, they are thereby exposed to a greater damnation. 4. This
may inform us by what rule to judge both ministers and doctrines. 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 Corinthians 3, verse 6. He is the best preacher that can in the most lively
and powerful manner display Jesus Christ before the people, evidently setting
him forth as crucified among them. And that is the best sermon which is most
full of Christ, not of rhetorical art. I know that a holy dialect will become as
Christ 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 exhibition and
liveliest application of Jesus Christ. 5. Let all that mind the honor of
religion, or the peace and comfort of their own souls, wholly 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
centered in this one? Jesus Christ is fairer than the children of men, the
cheapest among ten thousands, as the apple tree among the trees of the wood.

Canticles 2, verse 3. Those things which singly most delight the souls of men
are all found conjoined 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 he is represented by
the tree of life, which bare twelve manner of fruits, and yielded her fruit
every month.

And the leaves of the tree were for the healing of the nations. Revelation 22,
verse 2. In him souls have all necessaries for food and medicine, and all
varieties of fruits, twelve manner of fruits. A distinct sweetness in each and
every attribute, promise, ordinance.

In him are these fruits at all times, fruits every month, winter fruits, as well
as summer fruits. O then study Christ, study to know him more extensively. There
are many excellent things in Christ, which the most eagle-eyed believer has not
yet seen.

Ay, there's a pity that anything 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 heart and affections. This is the knowledge that
carries all the sweetness and comfort in it.

Christian, I dare appeal to thy experience, whether the enjoyment of Jesus
Christ, in ordinances and duties, has not a higher and sweeter relish than any
created enjoyment thou didst ever taste in this world. O then separate, devote,
and wholly give thyself, thy time, thy strength, to this most sweet transcendent
study. Sixth, let me close the whole with a double caution.

One to ourselves, who by our calling and profession are the ministers of Christ,
another to those that sit under the doctrine of Christ daily. As to ministers,
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 civilized world, for any man to be unacquainted with his
own calling, or not attend to 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. Galatians 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 instill 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 everything but Christ, revolve all volumes but the
sacred one? What is observed even of Bellamyon, that he turned with loathing
from school divinity, because it wanted the sweet savor of piety, may be a
reproof to many among us, who are often too much in love with worse employment
than what he was said to loathe. O let the knowledge of Christ dwell in us
richly! Let us see that our knowledge of Christ is not a powerless, barren,
ineffectual knowledge. O that in its passage from our understanding to our lips,
it might powerfully melt, sweeten, and relish 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 condemned. 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. 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.

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. 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. As to the
people that sit under the doctrine of Christ daily and have the light of his
knowledge shining round about them, take heed you do not reject and despise this
light.

This may be done by neglecting the means of knowledge. Surely if you thus reject
knowledge, God will reject you. Hosea 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 foibles, such as the
artificial tones and gestures of speakers.

Yet believe it, it is a daring sin that flies higher than you are aware. He that
despises you despises me, and he that despises me despises him that sent me.
Luke 10.16 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 wound 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? Take heed also that you rest not satisfied with that
knowledge of Christ you have attained, but go on to perfection. It is the pride
and ignorance of many professors, when they have got a few raw and indigested
notions, to swell with self-conceit of their excellent attainments. And it is
the sin, even of the best of saints, when they see 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! Do your work, Christians, do your work.

Let not your candle go out. Devote yourselves to this study. Cherish the blessed
communications of light and grace from on high and count all things but dross in
comparison with that excellency which is in the knowledge of Jesus Christ.

Chapter 2, page 23 Christ in his essential and primeval glory. Then I was by
him, as one brought up with him, and I was daily his delight, rejoicing always
before him. Proverbs 8, verse 30 These words are a part of that excellent
commendation of wisdom by which in this book Solomon intends two things, first,
grace or holiness.

Wisdom is the principal thing. Proverbs 4, 7 Secondly, Jesus Christ, the
fountain of that grace, and as the former is renowned for its excellency, Job
28, verses 14 and 15, so is the latter in this context, wherein the spirit of
Christ 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 I was by him, as one brought up with him, and I was daily
his delight, rejoicing always before him.

That eternity was wholly swallowed up in unspeakable delights and pleasures. The
Father and Son delighted one in another, from which delights the Spirit is not
here excluded, without communicating their joy to any other, for no creature
then existed save in the mind of God. Verse 30 Then I was by him, as one brought
up with him, in his very bosom.

The only begotten Son was in the bosom of the Father. John 1, 18 An expression
of the greatest dearness and intimacy, as if he had said, wrapped up in the very
soul of his Father, embosomed in God. I was daily his delight, rejoicing always
before him.

These delights of the Father and the Son one in the other, knew not a moment's
interruption. Thus did these great and glorious persons mutually communicate
their fullest pleasure and delight, each into the heart of the other. They lay
as it were embosomed in one another, entertaining themselves with delights and
pleasures ineffable and inconceivable.

Hence we observe, the state of Jesus Christ before his incarnation was that of
the highest and most unspeakable delight and pleasure in the enjoyment of his
Father. As he was in the bosom of the Father, John 1, 18, the posture of dearest
love, John 13, 23. So in Isaiah 42, verse 1, the Father calls him, mine elect,
in whom my soul delighteth.

And he is said in this state to be rich, 2 Corinthians 8, 9, and to be equal
with God and in the form of God, Philippians 2, 6. That is, to have all the
glory and ensigns of the majesty of God and the riches which the Apostle speaks
of was no less than all that God the Father hath. All that the Father hath is
mine, John 16, 15. And what he now hath in his exalted state is the same that he
had before his humiliation, John 17, verse 5. Now to portray, as we are able,
the unspeakable felicity of that original state of Christ, 1. Let us consider
that state negatively by removing from it all the degrees of debasement and
sorrow involved in his incarnation.

1. He was not then abased to the condition of a preacher, which was a low step
indeed, for by this, saith the Apostle, he made himself of no reputation,
Philippians 2, 7. It emptied him of his glory. For God to be made man is such an
abasement as none can express, but not only to appear in true flesh, but also in
the likeness of sinful flesh, Romans 8, verse 3. Oh, what is this! 2. Christ was
not under the law in this state. It was no disparagement to Adam in the state of
innocency or to angels in their state of glory to be under the 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. For when the fullness of time was come, God sent forth his
Son, made of a woman, made under the law. Galatians 4, 4. 3. In this state he
was not liable to any of those sorrowful consequences and attendance of that
frail and feeble state of humanity which he afterwards assumed.

There was no sorrowing or sighing in that bosom where he lay, though afterwards
he became a man of sorrows and acquainted with grief. Isaiah 53, verse 3. A man
of sorrows, as if he had been constituted and made up of pure and unmixed
sorrows, every day conversing with grief, as with his intimate companions and
acquaintance. He was never pinched with poverty and want 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 hath not where to lay his head.

Matthew 8, verse 20. Ah, blessed Jesus, thou needest not to have wanted a place
to lay thy head, hadst thou not left that bosom for my sake. He never underwent
reproach and shame in that bosom.

There was nothing but glory and honor reflected upon him by his father, though
afterwards he was despised and rejected of men. Isaiah 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, verse 6. While he
lay in that bosom of peace and love, he never knew what it was to be assaulted
with temptations, to be besieged by unclean spirits, as he did afterwards.

Then was Jesus led up of the spirit into the wilderness to be tempted of the
devil. Matthew 4, 1. It was for our sakes that he submitted to those exercises
of spirit to be in all points tempted like as we are. Hebrews 4, verse 15.

That he might be unto us a merciful and faithful high priest. Hebrews 2, 17. He
was never sensible of pains and tortures in soul or body, though afterwards he
groaned and sweat unto them.

Isaiah 53, verse 5. The Lord embraced him from eternity, but never wounded him
till he stood in our place and room. 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 cry, My God, my God, why hast thou forsaken me?
Matthew 27, verse 46. There were never any impressions of his father's wrath
upon him as there were afterwards. God never delivered such a bitter cup into
his hands before as that.

Matthew 26, 39. There was no death to which he was subject in that bosom. All
these things were new to Christ.

He was above them all till, for our sakes, he voluntarily subjected himself unto
them. Roman numeral 2. Let us consider Christ's primeval state positively and
guess, for indeed we can but guess at the glory of it. Number 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 the fountain, ocean, and center of all delights
and joys. In my presence is fullness of joy, Psalm 16, verse 11. To be wrapped
up in the soul and bosom of all delights as Christ was must need be a state of
bliss, transcending apprehension.

Number 2. Consider the intimacy, dearness, yea, oneness of those great persons,
and 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.

Oh what naturalist delights must necessarily flow from such a blessed union.
Number 3. Consider again the purity of that delight with which the blessed
Father and Son embraced each other. The best of creature delights are mixed,
debased, and alloyed.

If there be something engaging and delightful, there is also something clawing
and distasteful. 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 in love. Number 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. I was daily his delight,
rejoicing always before him.

Roman numeral 3. Let us consider the glory of that state comparatively, either
with 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 between the Father and his Son by either of these lines, and you shall
find them infinitely short. Number 1. The delight that creatures take in each
other is sometimes a great delight, such as Jacob's delight in Benjamin, whose
life is said to be bound up in the lad's life.

Genesis 44 verse 30. A dear and high expression. Such was that of Jonathan and
David, whose soul was knit with his soul.

He loved him as his own soul. 1 Samuel 18 verse 1. And such is the delight of
one's friend in another. There is a friend that is as a man's own soul.

Deuteronomy 13 verse 6. Yet all this is but creature delight, and can in no
particular equal the delights between 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 next, that perfectly pure. Number 2. 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. Zephaniah 3.17 and
Isaiah 62 verse 5. But yet there is a great difference between his delight in
creatures and his delight 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, Ephesians 1.6. He is beloved and accepted for himself. Number 3.
The delight that the best of creatures take in God and Christ, it must be
confessed, is a choice delight, and that is a transcendent love with which they
love and delight in him.

Whom have I in heaven but thee? And there is none upon earth that I desire
besides thee. Psalm 73 verse 25. But surely our delight in God is no perfect
rule by which to measure his delight in Christ.

For our love to God at best is still imperfect. That is the burden and constant
complaint of saints. But this is perfect.

Ours is inconstant, ebbing and flowing. But this is constant. So then the
condition and state of Jesus Christ before his incarnation was a state of the
highest and most matchless delight in the enjoyment of his Father.

Inference number 1. What an astonishing act of love was this, for the Father to
give the delight of his soul out of his very bosom for poor sinners. All tongues
must need 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. 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 delight,
an only child, to death for the greatest inheritance in the world. What tender
parent can endure parting with such a child? When Hagar was taking her last
leave, as she thought of her Ishmael, she went and sat her down 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. Genesis 21.16
Though she were none of the best of mothers, nor he the best of children, yet
she could not give up the child. Oh, it was hard to part.

What an outcry did David make even for an Absalom, wishing he had died for him.
What a breach 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 to his father's.

And yet he willingly parts with him, though his only one, the son of his
delight, and that to death, a cursed death for sinners, for the worst of
sinners. This Reformation audio track is a production of Stillwater's Revival
Books. SWRB makes thousands of classic Reformation resources available, free and
for sale, in audio, video, and printed formats.

Our many free resources, as well as our complete mail-order catalog, containing
thousands of classic and contemporary Puritan and Reform books, tapes, and
videos at great discounts, is on the web at www.swrb.com www.swrb.com We can
also be reached by email at swrb You may also request a free printed catalog.
And remember that John Calvin, in defending the Reformation's regulative
principle of worship, or what is sometimes called the scriptural law of worship,
commenting on the words of God, which I commanded them not, neither came into my
heart, from his commentary on Jeremiah 731, writes, God here cuts off from men
every occasion for making evasions, since he condemns by this one phrase, I have
not commanded them, whatever the Jews devised. There is then no other argument
needed to condemn superstitions than that they are not commanded by God.

For when men allow themselves to worship God according to their own fancies, and
attend not to his commands, they pervert true religion. And if this principle
was adopted by the papists, all those fictitious modes of worship in which they
absurdly exercise themselves would fall to the ground. It is indeed a horrible
thing for the papists to seek to discharge their duties towards God by
performing their own superstitions.

There is an immense number of them, as it is well known, and as it manifestly
appears. Were they to admit this principle, that we cannot rightly worship God
except by obeying his word, they would be delivered from their deep abyss of
error. The prophet's words then are very important, when he says that God had
commanded no such thing, and that it never came to his mind.

As though he had said that men assume too much wisdom when they devise what he
never required, nay, what he never knew.


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