John Flavel, The Fountain of Life

Part 5 of 10 containing Discourses 16-20. Circa 1671

Discourse 16. OF THE KINGLY OFFICE OF CHRIST, AS IT 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 10:5.

We now come to the Regal office, by which our glorious Mediator executes and dischargeth the undertaken design of our redemption. Had he not, as our Prophet, opened the way of life and salvation to the children of men, they could never have known it; and if they had clearly known it, except, as their Priest, he had offered up himself, to impetrate and obtain redemption for them, they could not have been redeemed virtually by his blood; and if they had been so redeemed, yet had he not lived in the capacity of a King, to apply this purchase of his blood to them, they would have had no actual, personal benefit by his death; for what he revealed as a Prophet, he purchased as a Priest; and what he so revealed and purchased as a Prophet and Priest, he applies as a King: first subduing the souls of his elect to his spiritual government; then ruling them as his subjects, and ordering all things in the kingdom of Providence for their good. So that Christ has a twofold kingdom, the one spiritual and internal, by which he subdues and rules the hearts of his people; the other providential and external, whereby he guides, rules, and orders all things in the world, in a blessed subordination to their eternal salvation. I am to speak from this text of his spiritual and internal kingdom.

These words are considered two ways, either relatively or absolutely. Considered relatively, they are a vindication of the apostle from the unjust censures of the Corinthians, who very unworthily, interpreted his gentleness, condescension, and winning affability, to be no better than a fawning upon them for self-ends; and the authority he exercised, no better than pride and imperiousness. But hereby he lets them know, that as Christ needs not, so he never used such carnal artifices: The weapons of our warfare (saith he) are not carnal, but mighty, through God, etc.

Absolutely considered, they hold forth the efficacy of the gospel, in the plainness and simplicity of it, for the subduing of rebellious sinners to Christ: and in them we have these three things to consider, 1. The oppositions made by sinners against the assaults of the gospel, viz. imaginations, or reasonings, as the word "logismous" may be fitly rendered. He means the subtleties, slights, excuses, subterfuges, and arguing of fleshly-minded men; in which they fortify and entrench themselves against the convictions of the word: yea, and there are not only such carnal seasonings, but many proud, high conceits with which poor creatures swell, and scorn to submit to the abasing, humble, self denying way of the gospel. These are the fortifications erected against Christ by the carnal mind.

2. We have here the conquest which the gospel obtains over sinners, thus fortified against it; it casts down and overthrows, and takes in these strong holds. Thus Christ spoils Satan of his armor in which he trusted, by shewing the sinner that all this can be no defense to his soul against the wrath of God.

But that is not all: in the next place, 3. You have here the improvement of the victory. Christ does not only lead away these enemies spoiled, but brings them into obedience to himself, i.e. makes them, after conversion, subjects of his own kingdom, obedient, useful, and serviceable to himself; and so is more than a conqueror. They do not only lay down their arms, and fight no more against Christ with them; but repair to his camp, and fight for Christ, with those reasons of theirs that were before employed against him: as it is said of Jerome, Origin, and Tertullian, that they came into Canaan, laden with Egyptian gold; i.e. they came into the church full of excellent learning and abilities, with which they eminently served Jesus Christ. "Oh blessed victory, where the conqueror, and conquered, both triumph together!" And thus enemies and rebels are subdued, and made subjects of the spiritual kingdom of Christ. Hence the doctrinal note is: THAT JESUS CHRIST EXERCISES A KINGLY POWER OVER THE SOULS OF ALL WHOM THE GOSPEL SUBDUES TO HIS OBEDIENCE.

No sooner were the Colossians delivered out of the power of darkness, but they were immediately translated into the kingdom of Christ, the dear Son, Colossians 1:13. This kingdom of Christ, which is our present subject, is the internal spiritual kingdom, which is said to be within the saints, Luke 17:20, 21. "The kingdom of God is within you." Christ sits as an enthroned king in the hearts, consciences, and affections of his willing people, Psalm 110:3. And his kingdom consists in "righteousness, peace, and joy in the Holy Ghost," Romans 14:17. and it is properly monarchical, as appears in the margin.

In the prosecution of this point, I will speak doctrinally to these three heads. First, How Christ obtains the throne in the hearts of men. Secondly, How he rules in it, and by what acts he exercises his kingly authority. Thirdly, What are the privileges of those souls over whom Christ reigns. And then apply it.

FIRST, We will open the war and manner in which Christ obtains a throne in the hearts of men, and that is by conquest: for though the souls of the elect are his by donation, and right of redemption; the Father gave them to him, and he died for them; yet Satan has the first possession: and so it fares with Christ, as it did with Abraham, to whom God gave the land of Canaan by promise and covenant, but the Canaanites, Perizites, and sons of Anak, had the actual possession of it, and Abraham's posterity must fight for it, and win it by inches, before they enjoy it. The house is conveyed to Christ by him that built it, but the strong man armed keeps the possession of it, till a stronger than he comes and ejects him, Luke 11:20, 21, 22. Christ must fight his way into the soul, though he have a right to enter, as into his dearly purchased possession. And so he does; for when the time of recovering them is come, he sends forth his armies to subdue them; as it is Psalm 110:3. "Thy people shall be willing in the day of thy power." The Hebrew may as fitly be rendered, and so is by some, "in the day of thine armies;" when the Lord Jesus sent forth his armies of prophets, apostles, evangelists, pastors, teachers, under the conduct of his Spirit, armed with that two edged sword, the word of God, which is sharp and powerful, Hebrews 4:12.

But that is not all: he causes armies of convictions, and spiritual troubles, to begird and straiten them on every side, so that they know not what to do.

These convictions, like a shower of arrows, strike, point blank, into their consciences; Acts 2:37. "When they heard this, they were pricked to the heart, and said, Men and brethren, what shall we do?" Christ's arrows are sharp in the hearts of his enemies, whereby the people fall under him, Psalm 45:5, 6. By these convictions he batters down all their loose vain hopes, and levels them with the earth.

Now all their weak pleas and defences, from the general mercy of God, the example of others, etc. prove but as paper walls to them. These shake their hearts, even to the very foundation, and overturn every high thought there, that exalts itself against the Lord. This day, in which Christ sits down before the soul, and summons it by such messengers as these, is a day of distress within: yea, such a day of trouble, that none is like it. But though it be so, yet Satan has so deeply entrenched himself in the mind and will, that the soul yields not at the first summons, till its provisions within are spent, and all its towers of pride, and walls of vain confidence, be undermined by the gospel, and shaken down about its ears: and then the soul desires a parley with Christ. Oh now it would be glad of terms, any terms, if it may but save its life: let all go as a prey to the conqueror. Now it sends many such messengers as these to Christ, who is come now to the very gates of the soul; mercy, Lord, mercy, Oh were I but assured thou wouldest receive, spare, and pardon me, I would open to thee the next moment! Thus the soul is shut up to the faith of a Christ, as it is, Galatians 3:23, and reduced now to the greatest strait and loss imaginable; and now the merciful King, whose only design is to conquer the heart, hangs forth the white flag of mercy before the soul, giving it hopes it shall be spared, pitied, and pardoned, though so long in rebellion against him, if yet it will yield itself to Christ. Many staggering, hesitations, irresolutions, doubts, fears, scruples, half-resolves, reasonings for and against, there are at the council table of man's own heart, at this time. Sometimes there is no hope; Christ will slay me, if I go forth to him, and then it trembles. But then, who ever found him so that tried him? Other souls have yielded, and found mercy beyond all their expectations. Oh but I have been a desperate enemy against him. Admit it, yet thou hast the word of a King for it; "Let the wicked forsake his way, and the unrighteous man his thoughts; and let him turn to the Lord, and he will have mercy on him; and to our God, for he will abundantly pardon him", Isaiah 55:7.

But the time of mercy is past, I have stood out too long: yet if it were so, how is it that Christ has not made short sock, and cut me off? set fire, hell fire to my soul, and withdrawn the siege? Still he waiteth that he may be gracious, and is exalted that he may have compassion. A thousand such debates there are, till, at last, the soul considering, if it abide in rebellion, it must needs perish; if it go forth to Christ, it can but perish: and being somewhat encouraged by the messages of grace sent into the soul, at this time, such as in

Hebrews 8:25. "Wherefore he is able to save to the uttermost, all that come unto God by him;" and, John 6:37, "He that cometh to me, I will in nowise cast out;" and in Matthew 11:28. "Come unto me all ye that labor, and are heavy laden and I will give you rest." It is, at last, resolved to open to Christ; and saith, "Stand open ye everlasting gates, and be ye opened ye everlasting doors, and the King of glory shall come in." Now, the will spontaneously opens to Christ: that royal fort submits and yields; all the affections open to him. The will brings Christ the keys of all the rooms in the soul. Concerning the triumphant entrance of Christ into the soul, we may say, as the Psalmist rhetorically speaks concerning the triumphant entrance of Israel into Canaan, Psalm 114:5, 6, "The mountains skipped like rams, and the little hills like lambs; what aileth thee, Oh thou sea, that thou fleddest? Thou Jordan, that thou wast driven back?" So here, in a like rhetorical triumph, we may say, the mountains and hills skipped like rams, and the fixed and obstinate will, starts from its own basis and center; the rocky heart rends in twain. A poor soul comes into the word, full of ignorance, pride, self-love, desperate hardness, and fixed resolutions to go on in its way: and, by an hour's discourse, the tide turns, Jordan is driven back. What aileth thee, thou stout will, that thou surrenderest to Christ! thou hard heart, that thou relents, and the waters gush out? And thus the soul is won to Christ; he writes down his terms, and the soul willingly subscribes them. Thus it comes in to Christ by free and hearty submission, desiring nothing more than to come under the government of Christ, for the time to come.

SECONDLY, Let us see how Christ rules in the souls of such as submit to him. And there are six things in which he exerts his kingly authority over them.

1. He imposes a new law upon them, and enjoins them to be severe and punctual in their obedience to it. The soul was a Belialite before, and could endure no restraint; its lusts gave it laws. "We ourselves were sometimes foolish, disobedient, serving diverse lusts and pleasures," Titus 3:3.

Whatever the flesh craved, and the sensual appetite whined after, it must have, cost what it would; if damnation were the price of it, it would have it, provided it should not be present pay. Now, it must not be any longer "anomos Theoi, all ennomos toi Christoi", without law to God; but under law to Christ. Those are the articles of peace which the seal willingly subscribes in the day of its admission to mercy, Matthew 11:29. "Take my yoke upon you, and learn of me." This "Law of the spirit of life which is in Christ Jesus makes them free from the law of sin and death," Romans 8:2. Here is much strictness, but no bondage; for the law is not only written in Christ's statute-book, the bible, but copied out by his spirit upon the hearts of his subjects, in correspondent principles; which makes obedience a pleasure, and self-denial easy. Christ's yoke is lined with love, so that it never galls the necks of his people: 1 John 5:3. "His commandments are not grievous." The soul that comes under Christ's government, must receive law from Christ; and under law every thought of the heart must come.

2. He rebukes and chastises souls for the violations and transgressions of his law. That is another act of Christ's regal authority: "whom he loves he rebukes and chastens," Hebrews 12:6, 7. These chastisements of Christ are either by the rod of providence upon their bodies, and outward comforts, or upon their spirits and inward comforts. Sometimes his rebukes are smart upon the outward man, 1 Corinthians 11:30: "for this cause, many among you are weakly and sick, and many sleep." They had not that due regard to his body that became them, and he will make their bodies to smart for it. And he had rather their flesh should smart, than their souls should perish. Sometimes he spares their outward, and afflicts their inner man, which is a much smarter rod. He withdraws peace, and takes away joy from the spirits of his people. The hidings of his face are sore rebukes. however, all is for emendation, not for destruction. And it is not the least privilege of Christ's subjects to have a seasonable and sanctified rod to reduce them from the ways of sin: Psalm 23:3, "Thy rod and thy staff, they comfort me." Others are suffered to go on stubbornly in the way of their own hearts; Christ will not spend a rod upon them for their good, will not call them to account for any of their transgressions, but will reckon with them for all together in hell.

3. Another regal act of Christ, is the restraining and keeping back his servants from iniquity, and withholding them from those courses which their own hearts would incline, and lead them to; for, even in them, there is a spirit bent to backsliding, but the Lord in tenderness over them, keeps back their souls from iniquity, and that when they are upon the very brink of sin: "My feet were almost gone, my steps were well nigh slipt," Psalm 73:2. Then does the Lord prevent sin, by removing the occasion providentially, or by helping them to resist the temptation, graciously assisting their spirits in the trial, so that no temptation shall befall them, but a way of escape shall be opened, that they may be able to bear it, 1 Corinthians 10:13. And thus his people have frequent occasions to bless his name for his preventing goodness, when they are almost in the midst of all evil. And this I take to be the meaning of Galatians 5:16. "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 womb, in the embryo of it, so that it shall not come to a full birth.

4. He protects them in his ways, and suffers them not to relapse from him into a state of sin, and bondage to Satan and more. Indeed, Satan is restless in his 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, that they depart not again.

John 17:12. "All that thou hast given me I have kept, and none of them is lost, but the son of perdition." They are "kept by the mighty power of God, through faith unto salvation," 1 Peter 1:5. Kept, as in a garrison, according to the importance of that word. None more solicited, none more safe than the people of God. They are "preserved in Christ Jesus," Jude 1. It is not their own grace that secures them, but Christ's care, and continual watchfulness. "Our own graces left to themselves would quickly prove but weights, sinking us to our own ruin," as one speaks. This is his covenant with them, Jeremiah 32:4, "I will put my fear in their hearts, that they shall not depart from me." Thus, as a king he preserves them.

5. As a king he Regards their obedience, and encourages their sincere service. Though all they do for Christ be duty, yet he has united their comfort with their duty; "this I had, because I kept thy precepts," Psalm 119:56. They are engaged to take this encouragement with them to every duty, that he whom they seek "is a bountiful rewarder of inch as diligently seek him", Hebrews 11:6. Oh what a good master do the saints serve! Hear how a king expostulates with his subjects, Jeremiah 2:31. "Have I been a barren wilderness, or a land of darkness to you?" q.d. Have I been such a hard master to you? Have you any reason to complain of my service? To whomsoever I have been strait-handed, surely I have not been so to you. You have not found the ways or wages of sin like mine.

6. He pacifies all inward troubles, and commands peace when their spirits are tumultuous. This "peace of God rules in their hearts." Colossians 3:15. it does "brabeuein" act the part of an umpire, in appeasing strife within. When the tumultuous affections are up, and in a hurry; when anger, hatred, and revenge begin to rise in the soul, this hushes and stills all. "I will hearken (saith the church) what God the Lord will speak, for he will speak peace to his people, and to his saints," Psalm 75:8.

He that saith to the raging sea, be still, and it obeys him; he can only pacify the disquieted spirit. They say of frogs, that if they be croaking never so much in the night, bring but a light among them, and they are all quiet: such a light is the peace of God among our disordered affections. These are Christ's regal acts. And he puts them forth upon the souls of his people, powerfully, sweetly, suitably.

(1.) Powerfully: whether he restrains from sin, or impels to duty, he does it with a soul determining efficacy: for "his kingdom is not in word, but in power," 1 Corinthians 4:20. And those whom his Spirit leads, go bound in the spirit, to the fulfilling and discharge of their duties, Acts 20:22.

And yet, (2.) He rules not by compulsion, but most sweetly. His law is a law of love, written upon their hearts. The church is the Lamb's wife, Revelation 19:7. "a bruised reed he shall not break, and smoking flax he shall not quench," Isaiah 42:2, 3. "I beseech you by the meekness and gentleness of Christ," saith the apostle, 2 Corinthians 10:1. For he delighteth in free, not in forced obedience. He rules Children, not slaves; and so his kingly power is mixed with fatherly love. His yoke is not made of iron, but gold.

(3.) He rules them suitably to their natures in a rational way; Hosea 11:4. "I drew them with the cords of man, with bands of love;" i.e. in a way proper to convince their reason, and work upon their ingenuity. And thus his eternal kingdom is administered by his Spirit, who is his prorex, or vicegerent in our hearts.

THIRDLY, and lastly, we will open the privileges pertaining to all the subjects of this spiritual kingdom. And they are such as follow.

1. These souls, over whom Christ reigns, are certainly and fully set free from the curse of the law. "If the Son makes you free, then are you free indeed," John 8:36. I say not, they are free from the law as a rule of life; such a freedom were no privilege to them at all: but free from the rigorous exactions, and terrible maledictions of it; to hear our liberty proclaimed from this bondage, is the joyful sound indeed, the most blessed voice that ever our ears heard. And this all that are in Christ shall hear, "If we be led by the Spirit, we are not under the law," Galatians 5:18. "Blessed are the people that hear this joyful sound," Psalm 89:15.

2. Another privilege of Christ's subjects, is, freedom from the dominion of sin. Romans 6:14. "Sin shall not reign over them; for they are not under the law, but under grace." One heaven cannot bear two suns; nor one soul two kings: when Christ takes the throne, sin quits it. It is true, the being of sin is there still; its defiling and troubling power remains still; but its dominion is abolished. Oh joyful tidings! Oh welcome day!

3. Another privilege of Christ's subjects, is, protection in all troubles and dangers to which their souls or bodies are exposed. "This man shall be the peace, when the Assyrian shall come into our land, and when he shall tread in our palaces," Micah 5:5. Kings owe protection to their subjects: none so able, so faithful in that work as Christ; all "thou gavest me, I have kept, and none is lost," John 17:12.

4. Another privilege of Christ's subjects, is, a merciful and tender bearing of their burdens and infirmities. They have a meek and patient king; "Tell the daughters of Sion, thy king cometh meek and lowly;" Matthew 21:5. Matthew 11:29. "Take my yoke, and learn of me, for I am meek and lowly." The meek Moses could not bear the provocations of the people, Numbers 11:12. but Christ bears them all: "He carries the lambs in his arms, and gently leads them that be with young," Isaiah 42:11. He is one that can have compassion upon the ignorant, and them that are out of the way.

5. Again, Sweet peace, and tranquillity of soul, is the privilege of the subjects of this kingdom: for this kingdom "consisteth in peace, and joy in the Holy Ghost," Romans 14:17. And till 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 ground work and cause of peace. If they have not peace, yet they have that which is convertible into peace at any time. They also are in a state of peace, Romans 5:11. "Being justified by faith, we have peace with God." This is a feast every day, a mercy which they only can duly value, that are in the depths of trouble for sin.

6. And lastly, everlasting salvation is the privilege of all over whom Christ reigns. Prince and Savior are joined together, Acts 5:31. He that can say, "thou shalt guide me with thy counsels," may add what follows, "and afterwards bring me to glory," Psalm 73:24. Indeed, the kingdom of grace does but breed up children for the kingdom of glory. And to speak as the thing is, it is the kingdom of heaven here begun. The difference betwixt them is not specifical, but only gradual: and therefore this, as well as that, bears the name of the kingdom of heaven. The king is the same, and the subjects the same. The subjects of this are shortly to be translated to that kingdom. Thus I have named, and indeed but named, some few of those inestimable privileges of Christ's subjects. We next apply it.

Inference 1. How great is their sin and misery who continue in bondage to sin and Satan and refuse the government of Christ! Who had rather sit under the shadow of that bramble, than under the sweet and powerful government of Christ. Satan writes his laws in the blood of his subjects, grinds them with cruel oppression, wears them out with bondage to divers lusts, and rewards their service with everlasting misery. And yet how few are weary of it, and willing to come over to Christ! "Behold (saith one of Christ's heralds) Christ is in the fields sent of God to recover his right and your liberty. His royal standard is pitched in the gospel, and proclamation made, that if any poor sinners, weary of the Devil's government, and laden with the miserable chains of his spiritual bondage, (so as these irons of his sins enter into his very soul, to afflict it with the sense of them) shall thus come and repair to Christ, he shall have protection from God's justice, the Devil's wrath, and sin's dominion; in a word, he shall have rest, and that glorious," Isaiah 11:10.

And yet how few stir a foot towards Christ, but are willing to have their ears bored, and be perpetual slaves to that cruel tyrant? Oh when will sinners be weary of their bondage, and sigh after deliverance! If any such poor soul shall read these lines, let them know, and I do proclaim it in the name of my royal Master, and give him the word of a King for it, he shall not be rejected by Christ, John 6:37. Come, poor sinner, come, the Lord Jesus is a merciful King, and never did, nor will hang up that poor penitent, that puts the rope about his own neck, and submits to mercy.

Inference 2. How much does it concern us to enquire and know whose government we are under, and who is king over our souls; Whether Christ or Satan be in the throne, and sways the scepter over our souls? Reader, the work I would now engage thy soul in, is the same that Jesus Christ will thoroughly and effectually do in the great day. Then will he gather out of his kingdom every thing that offends, separate the tares and wheat, divide the whale world into two ranks or grand divisions, how many divisions and subdivisions soever there be in it now. It nearly concerns thee therefore to know who is Lord and King in thy soul. To help thee in this great work, make use of the following hints; for I cannot fully prosecute these things as I would.

1. "To whom do you yield your obedience? His subjects and servants ye are to whom ye obey," Romans 6:16. It is but a mockery to give Christ the empty titles of Lord and King, whilst ye give your real service to sin and Satan. What is this but like the Jews, to bow the knee to him, and say, Hail master, and crucify him? "Then are ye his disciples, if ye do whatsoever he commands you," John 15:14. He that is Christ's servant in jest, shall be damned in earnest. Christ does not compliment with you; his pardons, promises, and salvation are real; Oh, let your obedience be so too! Let it be sincere and universal obedience; this will evidence your unfeigned subjection to Christ. Do not dare to enterprise any thing, till you know Christ's pleasure and will, Romans 12:2. Enquire of Christ, as David did of the Lord, 1 Samuel 23:9-11. Lord, may I do this or that? or shall I forbear? I beseech thee tell thy servant.

2. Have you the power of godliness, or a form of it only? There be many that do but trifle in religion, and play about the skirts and borders of it; spending their time about jejune and barren controversies: but as to the power of religion, and the life of godliness, which consist in communion with God in duties and ordinances, which promote holiness, and mortify their lusts, they concern not themselves about these things. But surely "the kingdom of God is not in words, but in power," 1 Corinthians 4:20. It is not meat and drink, (i.e.dry disputes about meats and drinks) "but righteousness and peace, and joy in the Holy Ghost; for he that in these things serves Christ, is acceptable to God, and approved of men" Romans 14:17, 18. Oh, I am afraid when the great host of professors shall be tried by these rules, they will shrink up into a little handful, as Gideon's host did.

3. Have ye the special saving knowledge of Christ? All his subjects are translated out of the kingdom of darkness, Colossians 1:13. The devil, that ruleth over you in the days of your ignorance, is called the ruler of the darkness of this world; his subjects are all blind, else he could never rule them. As soon as their eyes are opened, they run out of his kingdom, and there is no retaining them in subjection to him any longer. Oh enquire then whether you are brought out of darkness into this marvellous light! do you see your condition, how sad, miserable, wretched it is by nature? do you see your remedy, as it lies only in Christ, and his precious blood? Do you see the true way of obtaining interest in that blood by faith? does this knowledge run into practice, and put you upon lamenting heartily your misery by sin? thirsting vehemently after Christ and his righteousness? striving continually for a heart to believe and close with Christ? This will evidence you indeed to be translated out of the kingdom of darkness into the kingdom of Christ.

4. With whom do you delightfully associate yourselves? Who are your chosen companions? You may see to whom you belong by the company you join yourselves to. What do the subjects of Christ among the slaves of Satan? If the subjects of one kingdom be in another king's dominion, they love to be together with their own countrymen rather than the natives of the place; so do the servants of Christ, They are a company of themselves, as it is said, Acts 4:23. "They went to their own company." I know the subjects of both kingdoms are here mingled, and we cannot avoid the company of sinners except we go out of the world, 1 Corinthians 5:10, but yet all your delights should be in the saints and in the excellent of the earth, Psalm 16:3.

5. Do you live holy and righteous lives? If not, you may claim interest in Christ as your King, but he will never allow your claim. "The scepter of his kingdom is a scepter of righteousness," Psalm 45:6. If ye oppress, go beyond, and cheat your brethren, and yet call yourselves Christ's subjects, what greater reproach can you study to cast upon him? What is Christ the King of cheats? Does he patronise such things as these? No, no, pull off your vizards, and fall into your own places; you belong to another prince, and not to Christ.

Inference 3. Does Christ exercise such a kingly power over the souls of all them that are subdued by the gospel to him? Oh then let all that are under Christ's government walk as the subjects of such a King. Imitate your King; the examples of kings are very influential upon their subjects.

Your King has commanded you not only to take his yoke upon you, but also to learn of him, Matthew 11:29. Yea, and "if any man say that he is Christ's, let him walk even as Christ walked," 1 John 2:6. Your King is meek and patient, Isaiah 53:7, as a lamb for meekness: shall his subjects be lions for fierceness? Your King was humble and lowly; Matthew 21:5. "Behold thy King cometh meek and lowly." Will you be proud and lofty? Does this become the kingdom of Christ? Your King was a self-denying King; he could deny his outward comforts, ease, honor, life, to serve his Father's design, and accomplish your salvation, 2 Corinthians 8:9. Philippians 2:1, 2, 3, 4, 5, 6, 7, 8. shall his servants be self-ended, and self-seeking persons, that will expose his honor, and hazard their own souls for the trifles of time? God forbid. Your king was painful, laborious, and diligent in fulfilling his work, John 9:3. Let not his servants be lazy and slothful. Oh imitate your King, follow the pattern of your King: this will give you comfort now, and boldness in the day of judgement, if as he was, so ye are in this world, 1 John 4:17.

Discourse 17. OF THE KINGLY OFFICE OF CHRIST, AS IT IS PROVIDENTIALLY EXECUTED IN THE WORLD, 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 1:22.

The foregoing verses are spent in a thankful and humble adoration of the grace of God, in bringing the Ephesians to believe in Christ. This effect of that power that raised their hearts to believe in Christ, is here compared with that other glorious effect of it, even the raising of Christ himself from the dead: both these owe themselves to the same efficient cause. It raised Christ from a low estate, even from the dead, to a high, a very high and glorious state; to be the head both of the world, and of the church; the head of the world by way of dominion, the head of the church by way of union, and special influence, ruling the world for the good of his people in it. "He gave him is be the head over all things to the church." In this scripture let these four things be seriously regarded.

1. The dignity and authority committed to Christ; "He has put all things under his feet;" which implies, full, ample and absolute dominion in him, and subjection in them over whom he reigns. This power is delegated to him by the Father: for besides the essential, native, ingenite power and dominion over all, which he has as God, and is common to every person in the Godhead, Psalm 22:28. there is a mediatory dispensed authority, which is proper to him as Mediator, which he receives as the reward or fruit of his suffering, Philippians 2:8.

2. The subject recipient of this authority, which is Christ, and Christ primarily, and only: he is the "proton dektikon", first receptacle of all authority and power. Whatever authority any creature is clothed with, is but ministerial and derivative, whether it be political, or ecclesiastical. Christ is the only Lord, Jude ver. 4. The fountain of all power.

3. The object of this authority, the whole creation; all things are put under his feet: he rules from sea to sea, even to the utmost bounds of God's creation, "Thou hast given him power over all flesh," John 17:2. All creatures, rational, and irrational animate, and inanimate, angels, devils, men, winds, seas, all obey him.

4. And especially, take notice of the finis cui, the end for which he governs and rules the universal empire; it is for the church, i.e. for the advantage, comfort, and salvation of that chosen remnant he died for. He purchased the church; and that he might have the highest security that his blood should not be lost, God the Father has put all things into his hand, to order and dispose all as he pleaseth. For the furtherance of that his design and end, as he bought the persons of some, so the services of all the rest; and that they might effectually serve the end they are designed to, Christ will order them all in a blessed subordination and subserviency thereunto. Hence the point is: THAT ALL THE AFFAIRS OF THE KINGDOM OF PROVIDENCE ARE ORDERED AND DETERMINED BY JESUS CHRIST, FOR THE SPECIAL ADVANTAGE, AND EVERLASTING GOOD OF HIS REDEEMED PEOPLE.

John 17:2. "As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him." Hence it comes to pass, that "all things work together for good to them that love God, to them that are called according to his purpose," Romans 8:28.

That Jesus Christ has a providential influence upon all the affairs of this world is evident, both from scripture assertions, and rational observations, made upon the acting of things here below The first chapter of Ezekiel contains an admirable scheme or draught of providence. There you see how all the wheels, i.e. the motions and revolutions here on earth, are guided by the spirit that is in them. And, ver. 26. it is all run up into the supreme cause; there you find one like the Son of man, which is Jesus Christ, sitting upon the throne, and giving forth orders from thence for the government of all: and if it were not so, how is it that there are such strong combinations, and predispositions of persons and things to such ends and issues, without any communications of councils, or holding of intelligence with one another? As in Israel's deliverance out of Egypt, and innumerable more instances have appeared. Certainly, if ten men, from several places, should all meet at one place, and about one business, without any fore-appointment among themselves, it would argue their motions were secretly over-ruled by some invisible agent. How is it that such marvellous effects are produced in the world by causes that carry no proportion to them? Amos 5:9 and 1 Corinthians 1:27 and as often, the most apt and likely means are rendered wholly ineffectual? Psalm 33:16.

In a word, if Christ has no such providential influx, how are his people in all ages preserved in the midst of so many millions of potent and malicious enemies, amongst whom they live as sheep in the midst of wolves? Luke 10:3. How is it that the bush burns, and yet is not consumed? Exodus 3:2.

But my business, in this discourse, is not to prove that there is a Providence, which none but Atheists deny. I shall chose rather to show by what acts Jesus Christ administers this kingdom, and in what manner; and what use may be made thereof.

FIRST, He rules and orders the kingdom of Providence, by supporting, permitting, restraining, limiting, protecting, punishing, and rewarding those over whom he reigns providentially.

1. He supports the world, and all creatures in it, by his power. "My Father works hitherto, and I work," John 5:17. "And in him (that is, in Christ) all things consist," Colossians 1:17. It is a considerable part of Christ's glory to have a whole world of creatures owing their being and hourly conservation to him. The parts of the world are not coupled and fastened together as the parts of the house, whose beams are pinned and nailed to each other; but rather as several rings of iron, which hang together by the virtue of a loadstone. This goodly fabric was razed to the foundation when sin entered, and had tumbled into everlasting confusion, had not Christ stept in to shore up the reeling world. For the sake of his redeemed that inhabits it, he does and will prop it by his omnipotent power. And when he has gathered all his elect out of it into the kingdom above, then will he set fire to the four quarters of it, and it shall lie in ashes. Meanwhile, he is "given for a covenant to the people, to establish the earth," Isaiah 49:8.

2. He permits and suffers the worst of creatures in his dominion, to be and act as they do. "The deceived, and the deceiver, are his," Job 12:16. Even those that fight against Christ and his people, receive both power and permission from him. Say not, that it is unbecoming the most Holy to permit such evils, which he could prevent if he pleased. For as he permits no more than he will overrule to his praise, so that very permission of his, is holy and just. Christ's working is not confounded with the creature's.

Pure sun beams are not tainted by the noisome vapours of the dung hill on which they shine. His holiness has no fellowship with their iniquities; nor are their transgressions at all excused by his permissions of them. "He is a rock, his work is perfect, but they have corrupted themselves," Deuteronomy 32:4, 5.

This holy permission is but the withholding of those restraints from their lusts, and denying those common assistances which he is no way bound to give them.

Acts 14:16. "He suffered all nations to walk in their own ways." And yet should he permit sinful creatures to act out all the wickedness that is in their hearts, there would neither remain peace nor order in the world. And therefore, 3. He powerfully restrains creatures by the bridle of providence, from the commission of those things, to which their hearts are propense enough, Psalm 76:10. "The remainder of wrath thou wilt restrain," or gird up; letting forth just so much as shall serve his holy ends, and no more. And truly this is one of the glorious mysteries of Providence, which amazes the serious and considerate soul; to see the spirit of a creature fully set to do mischief; power enough, as one would think, in his hand to do it, and a door of opportunity standing open for it; and yet the effect strangely hindered. The strong propensions of the will are inwardly checked, as in the case of Laban, Genesis 31:24, or a diversion, and rub is strangely cast in their way; as in the case of Sennacherib, 2 Kings 19:7, 8, so that their hands cannot perform their enterprises. Julia had two great designs before him, one was to conquer the Persian, the other to root out the Galileans, as he, by way of contempt, called the Christians: but he will begin with the Persian first, and then make a sacrifice of all the Christians to his idols. He does so, and perishes in the first attempt. Oh the wisdom of Providence! 4. Jesus Christ limits the creatures in their acting, assigning them their boundaries and lines of liberty; to which they may, but beyond it cannot, go.

Revelation 2:10. "Fear none at these things that ye shall suffer; behold, the devil shall cast some of you into prison, and ye shall have tribulation ten days." They would have cast them into their graves, but it shall only be into prisons: They would have stretched out their hands, upon them all; no, but only some of them shall be exposed: They would have kept them there perpetually; no, it must be but for ten days, Ezekiel 22:6: "Behold, the princes of Israel were in thee, every one to their power to shed blood." They went as far as they had power to go, not as far as they had will to go. Four hundred and thirty years were determined upon the people of God in Egypt; and then, even in that very night, God brought them forth; for then "the time of the promise was come," Acts 7:17.

5. The Lord Jesus providentially protects his people amidst a world of enemies and dangers. It was Christ that appeared unto Moses in the flaming bush, and preserved it from being consumed. The bush signified the people of God in Egypt; the fire flaming on it, the exquisite sufferings they there endured: the safety of the bush, amidst the flames, the Lord's admirable care and protection of his poor suffering ones. None so tenderly careful as Christ. "as birds flying, so he defends Jerusalem," Isaiah 31:5, i.e.as they fly swiftly towards their nests, crying when their young are in danger, so will the Lord preserve his. They are "preserved in Christ Jesus", Jude 1, as Noah and his family were in the ark. Hear how a Worthy of our own expresses himself on this point.

"That we are at peace in our houses, at rest in our beds; that we have any quiet in our enjoyments, is from hence alone. Whose person would not be defiled, or destroyed? whose habitation would not be ruined? whose blood almost would not be shed, if wicked men had power to perpetrate all their conceived sin? It may be, the ruin of some of us has been conceived a thousand times. We are beholden to this Providence, of obstructing sin, for our lives, our families, our estates, our liberties, and whatsoever is or may be dear to us. For may we not say sometimes with the Psalmist, Psalm 57:4. My soul is among lions, and I lie even among them that are set on fire, even the sons of men, whose teeth are spears, and their tongue a sharp sword? And how is the deliverance of men contrived from such persons?

Psalm 8:6. God breaks their teeth in their mouths, even the great teeth at the young lions. He keeps this fire from burning, some he cuts off and destroys: some he cuts short in their power: some he deprives of the instruments whereby alone they can work: some he prevents in their desired opportunities, or diverts by other objects for their lust; and oftentimes causeth them to spend them among themselves, one upon another. We may say, therefore, with the Psalmist, Psalm 104:24. Oh Lord, how manifold are thy works! in wisdom hast thou made then all; the earth is full of thy riches." 6. He punishes the evil doers, and repays, by providence into their own lap, the mischief they do, or but intend to do, unto them that fear him. Pharaoh, Sennacherib, both the Julians, and innumerable more, are the lasting monuments of his righteous retribution. It is true, a sinner may do evil a hundred times, and his days be prolonged; but oft-times God hangs up some eminent sinners in chains, as spectacles and warnings to others. Many a heavy blow has Providence given to the enemies of God, which they were never able to recover. Christ rules, and that with a rod of iron, in the midst of his enemies, Psalm 110:2.

7. And lastly, He rewards by Providence the services done to him and his people. Out of this treasure of Providence God repays oftentimes those that serve him, and that with a hundredfold reward now in this life, Matthew 19:29. This active, vigilant Providence has its eye upon all the wants, straits, and troubles of the creatures: but especially upon such as religion brings us unto. What huge volumes of experiences might the people of God write upon this subject? and what a pleasant history would it be, to read the strange, constant, wonderful, and unexpected acting of Providence, for them that have left themselves to its care? SECONDLY, We shall next enquire how Jesus Christ administers this providential kingdom.

And here I must take notice of the means by which, and the manner in which he does it. The means, or instruments, he uses in the governing the providential kingdom, (for he is not personally present with its himself), are either angels or men, "the angels are ministering creatures, sent forth by him for the good of them that shall be heirs of salvation," Hebrews 1:14.

Luther tells us, they have two offices, superius canere, et inferius vigilare, "to sing above and watch beneath." These do us many invisible offices of love. They have dear and tender respects and love for the saints. To them, God, as it were, puts forth his children to nurse, and they are tenderly careful of them whilst they live, and bring them home in their arms to their Father when they die. And as angels, so men are the servants of Providence; yea, bad men as well as good. Cyrus, on that account, is called God's servant: they fulfill his will, whilst they are prosecuting their own lusts. "The earth shall help the woman, Revelation 12:16. But good men delight to serve Providence; they and the angels are fellow servants in one house, and to one master, Revelation 19:10. Yea, there is not a creature in heaven, earth, or hell, but Jesus Christ can providentially use it and serve his ends, and promote his designs by it. But whatever the instrument be Christ uses, of this we may be certain, that his providential working is holy, judicious, sovereign, profound, irresistible, harmonious, and to the saints peculiar.

1. It is holy. Though he permits, limits, orders and overrules many unholy persons and actions, yet he still works like himself, most holily and purely throughout. "The Lord is righteous in all his ways, and holy in all his works, Psalm 145:17. it is easier to separate light from a sunbeam, than holiness from the works of God. The best of men cannot escape sin in their most holy actions; they cannot touch, but are defiled. But no sin cleaves to God, whatever he has to do about it.

2. Christ's providential working is not only most pure and ho)y, but also most wise and judicious. Ezekiel 1:20: "The wheels are full of eyes..." They are not moved by a blind impetus, but in deep counsel and wisdom.

And, indeed, the wisdom of Providence manifests itself principally in the choice of such states for the people of God, as shall most effectually promote their eternal happiness. And herein it goes quite beyond our understandings and comprehensions. It makes that medicinal and salutiferous, which we judge as destructive to our comfort and good, as poison. I remember, it is a note of Suarez, speaking of the felicity of the other world: "Then (saith he) the blessed shall see in God all things and circumstances pertaining to them, excellently accommodated and attempered;" then shall they see that the crossing of their desires was the saving of their souls; and that otherwise they had perished. The most wise Providence looks beyond us. It eyes the end, and suits all things thereto, and not to our fond desires.

3. The providence of Christ is most supreme and sovereign.

"Whatsoever he pleaseth, that he does in heaven and in earth, and in all places," Psalm 135:6. "He is Lord of lords, and King of kings," Revelation 19:16. The greatest monarchs on earth are but as little bits of clay, as the worms of the earth to him: they all depend on him, Proverbs 8:15, 16. "By me kings reign, and princes decree justice; by me princes rule, nobles, even all the judges of the earth." 4. Providence is profound and inscrutable. The judgements of Christ are "a great deep, and his footsteps are not known," Psalm 36:6. There are hard texts in the works as well as in the words of Christ. The wisest heads have been at a loss in interpreting some Providence, Jeremiah 12:1, 2. Job 21:7. The angels had the hands of a man under their wings, Ezekiel 1:8. i.e. they wrought secretly and mysteriously.

5. Providence is irresistible in its designs and motions; for all providences are but fulfilling and accomplishments of Gods immutable decrees. Ephesians 1:11. "He works all things according to the counsel of his own will." Hence Zechariah 6:1. the instruments by which God executed his wrath, are called "chariots coming from betwixt two mountains of brass," i.e. "the firm and immutable decrees of God." When the Jews put Christ to death, they did but do what "the hand and counsel of God had before determined to be done," Acts 4:28. so that none can oppose or resist providence. "I will work, and who shall let it?" Isaiah 43:13.

6. The providence of Christ are harmonious. There are secret chains, and invisible connections betwixt the works of Christ. We know not how to reconcile promises and providence together, nor yet providence one with another; but certainly they all work together, Romans 8:28, as adjutant causes, or con-causes standing under, and working by the influence of the first cause. He does not do, and undo; destroy by one providence, what he built by another. But, look, as also seasons of the year, the nipping frosts, as well as the halcyon days of summer, do all conspire and conduce to the harvest; so it is in providence.

7. And lastly, The providence of Christ work in a special and peculiar way for the good of the saints. His providential is subordinated to his spiritual kingdom. "He is the Savior of all men, especially of them that believe," 1 Timothy 4:1. These only have the blessings of providence. Things are so laid and ordered, as that their eternal good shall be promoted and secured by all that Christ does.

Inference 1. If so, See then, in the first place, to whom you are beholden for your lives, liberties, comforts, and all that you enjoy in this world. Is it not Christ that orders all for you? He is, indeed in heaven, out of your sight; but though you see him not, he sees you, and takes care of all your concerns. When one told Silentiarius of a plot laid to take away his life, he answered, Si Deus mei curam non habet, quid vivo? "If God take no care of me, how do I live?" how have I escaped hitherto? "In all thy ways acknowledge him,"

Proverbs 3:6. It is he that has espied out that state thou art in, as most proper for thee. It is Christ that does all for you that is done. He looks down from heaven upon all that fear him; he sees when you are in danger by temptation, and casts in a providence, you know not how, to hinder it. He sees when you are sad, and orders reviving providence, to refresh you. He sees when corruptions prevail, and orders humbling providence to purge them. Whatever mercies you have received, all along the way you have gone hitherto, are the orderings of Christ for you. And you should carefully observe how the promises and providence have kept equal pace with one another, and both gone by step with you until now.

Inference 2. Has God left the government of the whole world in the hands of Christ, and trusted him over all? Then do you also leave your particular concerns in the hands of Christ too, and know that the infinite wisdom and love, which rules the world, manages every thing that relates to you. It is in a good hand, and infinitely better than if it were in your own. I remember when Melanchton was under some despondencies of spirit about the estate of God's people in Germany, Luther chides him thus for it, "Let Philip cease to rule the world." It is none of our work to steer the course of providence, or direct its motions, but to submit quietly to him that does.

There is an itch in men, yea, in the best of men, to be disputing with God: "Let me talk with thee of thy judgement," saith Jeremiah, chap. 12:1, 2. Yea, how apt are we to regret at providence, as if they had no conducency at all to the glory of God, or to our good, Exodus 5:22. yea, to limit providence to our way and time? Thus, the "Israelites tempted God, and limited the holy One." Psalm 78:18, 41. How often also do we, unbelievingly, distrust providence as though it could never accomplish what we profess to expect and believe? Ezekiel 37:11: "Our bones are dry, our hope is lost; we are cut off for our part." So Genesis 18:13, 14 and Isaiah 40:17. There are but few Abrahams, among believers, who "against hope, believed in hope, giving glory to God," Romans 4:20. And it is but too common for good men to repine and fret at providence, when their wills, lusts, or humours are crossed by it: this was the great sin of Jonah.

Brethren, these things ought not to be so; did you but seriously consider, either the design of providence, which is to bring about the gracious designs and purposes of God upon you, which were laid before this world was, Ephesians 1:11. or that it is a lifting up of thy wisdom against his, as if thou couldst better order thine affairs, if thou hadst but the conduct and management of them; or that you have to do herein faith a great and dreadful God, in whose hands you are as the clay in the potter's hands, that he may do what he will with you, and all that is yours, without giving you an account of any of his matters, Job 33:13, or whether providence has cast others, as good, by nature, as yourselves, tumbled them down from the top of health, wealthy honors and pleasures, to the bottom of hell; or, lastly, did you but consider how often it has formerly baffled and befouled yourselves; you would retract, with shame, your rash, headlong censures of it, and enforce you, by the sight of its births and issues, to confess your folly and ignorance, as Asaph did, Psalm 73:22. I say, if such considerations as these could but have place with you in your troubles and temptations, they would quickly mould your hearts into a better and more quiet frame.

Oh that I could but persuade you to resign all to Christ. He is a cunning workman, as he is called, Proverbs 8:30, and can effect what he pleaseth. It is a good rule, De operibus Dei non est judicandum, ante quintum actum. "Let God work out all that he intends, but have patience till he has put the last hand to his works and then find fault with it, if you can." You have heard of the patience of Job, "and have seen the end of the Lord," James 5:11.

Inference 3. If Christ be Lord and king over the providential kingdom, and that, for the good of his people, let none that are Christ's henceforth stand in a slavish fear of creatures. It is a good note that Grotius has upon my text; "It is a marvellous consolation (saith he) that Christ has so great an empire, and that he governs it for the good of his people, as a head consulting the good of the body." Our head and husband, is Lord-general of all the hosts of heaven and earth; no creature can move hand or tongue without his leave or order: the power they have is given them from above, John 19:11, 12. The serious consideration of this truth will make the feeblest spirit cease trembling, and set it a singing: Psalm 47:7, "The Lord is king of all the earth, sing ye praises with understanding,:" that is, (as some well paraphrase it) every one that has understanding of this comfortable truth. Has he not given you abundant security in many express promises, that all shall issue well for you that fear him? "All things shall work together for good, to them that love God," Romans 8:28, and, verily, "it shall be well with them that fear God,: even with them that fear before him." Ecclesiastes 8:12.

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, to make his seat the easier, his enemies are a footstool for him. His love to his people is unspeakably tender and fervent, he that touches them, "touches the apple of his eye," Zechariah 2. And, it is hardly imaginable, that Jesus Christ will sit still, and suffer his enemies to thrust out his eyes. Till this be forgotten, the wrath of man is not feared; Isaiah 2:12, 13. "He that fears a man that shall die, forgets the Lord his Maker." He loves you too well to sign any order to your prejudice, and without his order, none can touch you.

Inference 4. If the government of the world be in the hands of Christ, Then our engaging and entitling of Christ to all our affairs and business, is the true and ready way to their success and prosperity. If all depend upon his pleasure, then sure it is your wisdom to take him along with you to every action and business; it is no lost time that is spent in prayer, wherein we ask his leave, and beg his presence with us: and, take it for a clear truth, that which is not prefaced with prayer, will be followed with trouble. How easily can Jesus Christ dash all your designs, when they are at the very birth and article of execution, and break off, in a moment, all the purposes of your hearts? It is a proverb among the Papists, that Mass and meat hinder no man. The Turks will pray five times a day, how urgent soever their business be. Blush you that enterprise your affairs without God: I reckon that business as good as done, to which we have got Christ's leave, and engaged his presence to accompany us.

Inference 5. Lastly, Eye Christ in all the events of providence; see his hand in all that befall you, whether it be evil or good. "The works of the Lord are great, sought out of all them that have pleasure therein," Psalm 111:2. How much good might we get, by observation of the good or evil that befall us throughout our course! 1. In all the evils of trouble and afflictions that befall you, eye Jesus Christ: and set your hearts to the study of these four things in affliction.

(1.) Study his sovereignty and dominion; for he creates and forms them: they rise not out of the dust, nor do they befall you casually; but he raises them up, and gives them their commission, Jeremiah 18:11: "Behold, I create evil, and devise a device against you." He elects the instrument of your trouble; he makes the rod as afflictive as he pleaseth; he orders the continuance and end of your troubles; and they will not cease to be afflictive to you, till Christ say, Leave off, it is enough. The Centurion wisely considered this, when he told him, Luke 7:8, "I have soldiers under me, and I say to one, Go, and he goes; to another, Come, and he comes:" meaning, that as his soldiers were at his beck and command, so diseases were at Christ's beck, to come and go as he ordered them.

(2.) Study the wisdom of Christ in the contrivance of your troubles. And his wisdom shines out many ways in them, it is evident in chasing such kinds of trouble for you: this, and not that, because this is more apt to work upon, and purge out the corruption that most predominates in you: In the degrees of your troubles, suffering them to work to such a height, else not reach their end; but no higher, lest they overwhelm you.

(3.) Study the tenderness and compassions of Christ over his afflicted. Oh think if the devil had but the mixing of my cup, how much more bitter would he make it! There would not be one drop of mercy, no, not of sparing mercy in it, which is the lowest of all sorts of mercy: but here is much mercy mixed with my troubles; there is mercy in this, that it is no worse. Am I afflicted? "It is of the Lord's mercy I am not consumed. "Lamentations 3:2. It might have been hell as well as this; there is mercy in his supports under it. Others have, and I might have been left to sink and perish under my burdens. Mercy, in deliverance out of it; this might have been everlasting darkness, that should never have had a morning. Oh the tenderness of Christ over his afflicted!

(4.) Study the love of Christ to thy soul, in affection. Did he not love thee, he would not sanctify a rod to humble or reduce thee, but let thee alone to perish in thy sin. Revelation 3:19. "Whom I love, I rebuke and chasten." This is the device of love, to recover thee to thy God, and prevent thy ruin. Oh, what an advantage would it be thus to study Christ, in all your evils that befall you! 2. Eye and study Christ in all the good you receive from the hand of providence. Turn both sides of your mercies, and view them in all their lovely circumstances.

Eye them in their suitableness: how conveniently providence has ordered all things for thee. Thou hast a narrow heart, and a small estate suitable to it: Hadst thou more of the world, it would be like a large sail to a little boat, which would quickly pull thee under water: thou hast that which is most suitable to thee of all conditions.

(1.) Eye the seasonableness of thy mercies, how they are timed to an hour. Providence brings forth all its fruits in due season.

(2.) Eye the peculiar nature of thy mercies. Others have common, thou special ones; others have but a single, thou a double sweetness in thy enjoyments, one natural from the matter at it, another spiritual from the way in which, and end for which it comes.

(3.) 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.

(4.) 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 with thyself, if there be but a suspension of the care of Christ for one hour, that hour would be thy ruin. Thousands of evils stand round about thee, watching when Christ will but remove his eye from thee, that they may rush in and devour thee.

Could we thus study the providence of Christ in all the good and evil that befall us in the world, then in every state we should be content, Philippians 4:11. Then we should never be stopt, but furthered in our way by all that falls out; then would our experience swell to great volumes, which we might carry to heaven with us; and then should we answer all Christ's ends in every state he brings us into. Do this, and say, THANKS BE TO GOD FOR JESUS CHRIST.

Discourse 18. OF THE NECESSITY OF CHRIST'S HUMILIATION, IN ORDER TO THE EXECUTION OF ALL THESE HIS BLESSED OFFICES FOR US; AND PARTICULARLY OF HIS HUMILIATION BY INCARNATION

And being found in fashion as a man, he humbled himself, and became obedient to death, even the death of the cross. Philippians 2:8.

You have heard how Christ was invested with the offices of prophet, priest, and king, for the carrying on the blesses design of our redemption; the execution of these offices necessarily required that he should be both deeply abased, and highly exalted. He cannot as our Priest, offer up himself a sacrifice to God for us, except he be humbled, and humbled to death. He cannot, as a King, powerfully apply the virtue of that his sacrifice, except he be exalted, yea, highly exalted. Had he not stooped to the low estate of a man, he had not, as a Priest, had a sacrifice of his own to offer; as a Prophet, he had not been fit to teach us the will of God, so as that we should be able to bear it; as a King, he had not been a suitable head to the church: and, had he not been highly exalted, that sacrifice had not been carried within the vail before the Lord. Those discoveries of God could not have been universal, effectual and abiding. The government of Christ could not have secured, protected, and defended the subjects of his kingdom.

The infinite wisdom prospecting all this, ordered that Christ should first be deeply humbled, then highly exalted: both which states of Christ are presented to us by the apostle in this context.

He that intends to build high, lays the foundation deep and low. Christ must have a distinct glory in heaven, transcending that of angels and men, (for the saints will know him from all others by his glory, as the sun is known from the lesser stars.) And, as he must be exalted infinitely above them, so he must first, in order thereunto, be humbled and abased as much below them: "His form was marred more than any man's; and his visage more than the sons of men." The ground colors are a deep sable, which afterwards are laid on with all the splendor and glory of heaven.

Method requires that we first speak to this state of Humiliation.

And, to that purpose, I have read this scripture to you, which presents you the Son under an (almost) total eclipse. He that was beautiful and glorious, Isaiah 4:2. 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 Fathers glory," Hebrews 1:3, was so veiled, clouded, and debased, that he looked not like himself; a God, no, nor scarce as a man; for, with reference to this humbled state, it is said, Psalm 22:6. "I am a worm, and no man:" q.d. rather write me worm, than man: I am become an abject among men, as that word, Isaiah 53:8. signifies. This humiliation of Christ we have here expressed in the nature, degrees, and duration or continuance of it.

1. The nature of it, "etapeinosen heauton", he humbled himself. The word imports both a real and voluntary abasement. Real; he did not personate a humbled man, nor act the part of one, in a debased state, but was really, and indeed humbled; and that not only before men, but God. As man, he was humbled really, as God in respect of his manifestative glory: and, as it was real, so also voluntary: It is not said he was humbled, but he humbled himself: he was willing to stoop to this low and abject state for us. And, indeed, the voluntariness of his humiliation made it most acceptable to God, and singularly commends the love of Christ to us, that he would chose to stoop to all this ignominy, suffering, and abasement for us.

2. The degrees of his humiliation; it was not only so low as to become a man, a man under law; but he humbled himself to become "obedient to death, even the death of the cross." Here you see the depth of Christ's humiliations both specified, it was unto death, and aggravated, even the death of the cross: not only to become a man but a dead corpse, and that too hanging on a tree, dying the death of a malefactor.

3. The duration, or continuance of this his humiliation: it continued from the first moment of his incarnation, to the very moment of his vivification and quickening in the grave. So the terms of it are fixed here by the apostle; from the time he was found in fashion as a man, that is, from his incarnation, unto his death on the cross, which also comprehends the time of his abode in the grave; so long his humiliation lasted. Hence the observation is: THAT THE ESTATE OF CHRIST, FROM HIS CONCEPTION TO HIS RESURRECTION, WAS A STATE OF DEEP ABASEMENT AND HUMILIATION.

We are now entering upon Christ's humbled state, which I shall cast under three general heads, viz. his humiliation, in his incarnation, in his life, and in his death. My present work is to open Christ's humiliation, in his incarnation, imported in these words, He was found in fashion as a man.

By which you are not to conceive that he only assumed a body, as an assisting form, to appear transiently to us in it, and so lay it down again. It is not such an apparition of Christ in the shape of a man, that is here intended; but his true and real assumption of our nature, which vas a special part of his humiliation; as will appear by the following particulars.

1. The incarnation of Christ was a most wonderful humiliation of him, inasmuch as thereby he is brought into the rank and order of creatures, who is over all, "God blessed forever," Romans 9:5. This is the astonishing mystery, 1 Timothy 3:16, that God should be manifest in the flesh; that the eternal God should truly and properly be called the Man Christ Jesus, 1 Timothy 2:5. It was a wonder to Solomon, that God would dwell in that stately and magnificent temple at Jerusalem, 2 Chronicles 6:18.

"But will God in very deed dwell with men on earth! Behold the heaven, and heaven of heavens cannot contain thee; how much less this house which I have built?" But it is a far greater wonder that God should dwell in a body of flesh, and pitch his tabernacle with us, John 1:14. It would have seemed a rude blasphemy, had not the scriptures plainly revealed it, to have thought, or spoken of the eternal God, as born in time; the world's Creator a creature; the Ancient of Days, as an infant of days.

The Heathen Chaldeans told the king of Babel, that the "dwelling of the gods is not with flesh," Daniel 2:11. But now God not only dwells with fleshy but dwells in flesh; yea, was made flesh, and dwelt among us. For the sun to fall from its sphere, and be degraded into a wandering atom; for an angel to be turned out of heaven, and be converted into a silly fly or worm, had been no such great abasement; for they were but creatures before, and so they would abide still, though in an inferior order or species of creatures. The distance betwixt the highest and lowest species of creatures, is but a finite distance. The angel and the worm dwell not so far asunder. But for the infinite glorious Creator of all things, to become a creature, is a mystery exceeding all human understanding. The distance betwixt God and the highest order at creatures, is an infinite distance. He is said to humble himself; to behold the things that are done in heaven. What a humiliation then is it, to behold the things in the lower world! but to be born into it, and become a man! Great indeed is the mystery of godliness.

"Behold, (saith the prophet, Isaiah 40:15, 18) the nations are as the drop of a bucket, and are counted as the small dust of the balance; he taketh up she isles as a very little thing. All nations before him are as nothing, and they are accounted to him less than nothing, and vanity." If, indeed, this great and incomprehensible Majesty will himself stoop to the state and condition of a creature, we may easily believe, that being once a creature, he would expose him to hunger, thirst, shame, spitting, death, or any thing but sin. For that once being a man, he should endure any of these things, is not so wonderful, as that he should become a man. This was the low step, a deep abasement indeed!

2. It was a marvellous humiliation to the Son of God, not only to become a creature, but an inferior creature, a man, and not an angel. Had he taken the angelical nature, though it had been a wonderful abasement to him, yet he had staid (if I may so speak) nearer his own home, and been somewhat liken to a God, than now he appeared, when he dwelt with us: for angels are the highest and most excellent of all created beings: For their nature, they are pure spirits; for their wisdom, intelligences; for their dignity, they are called principalities and powers; for their habitation, they are stiled the heavenly host, and for their employment, it is to behold the face of God in heaven.

The highest pitch, both of our holiness and happiness in the coming world, is expressed by this, we shall be "isangeloi", "equal to the angels," Luke 20:36. As man is nothing to God, so he is much inferior to the angels; so much below them, that he is not able to bear the sight of an angel, though in a human shape, rendering himself as familiarly as may be to him, Judges 42:22. When the Psalmist had contemplated the heavens, and viewed the celestial bodies, the glorious luminaries, the moon and stars which God had made, he cries out, Psalm 8:5. "What is man, that thou art mindful of him, or the son of man that thou visitest him!" Take man at his best when he came a perfect and pure piece out of his Maker's hand, in the state of innocence: yet he was inferior to angels. They always bare the image of God, in a more eminent degree than man, as being wholly spiritual substances and so more lively representing God, than man could do, whose noble soul is immersed in matter, and closed up in flesh and blood: yet Christ chooses this inferior order and species of creatures, and passeth by the angelical nature; Hebrews 2:16. "He took not on him the nature of angels but the seed of Abraham."

3. Moreover, Jesus Christ did not only neglect the angelical, and assume the human nature; but he also assumed the human nature, after sin had blotted the original glory of it, and withered up the beauty and excellency thereof.

For he came not in our nature before the fall, whilst as yet its glory was fresh in it; but he came, as the apostle speaks, Romans 8:3 "In the likeness of sinful flesh," i.e. in flesh that had the marks, and miserable effects, and consequent of sin upon it. I say not that Christ assumed sinful flesh, or flesh really defiled by sin, That which was born of the Virgin was a holy thing. For by the power of the Highest (whether by the energetical command and ordination of the Holy Ghosts as some; or by his benediction and blessing, I here dispute not) that whereof the body of Christ was to be formed, was so sanctified, that no taint or spot of original pollution remained in it. But yet though it had not intrinsical native uncleanness in it, it had the effects of sin upon it; yea, it was attended with the whole troop of human infirmities, that sin at first let into our common nature, such as hunger, thirst, weariness, pain, mortality, and all these natural weaknesses and evils that clog our miserable natures, and make them groan from day to day under them.

By reason whereof, though he was not a sinner, yet he looked like one: and they that saw and conversed with him, took him for a sinner; seeing all these effects of sin upon him. In these things he came as near to sin as his holiness could admit. 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; flesh, though not defiled, yet miserably defaced by sin! Oh what is this! and who can declare it! And indeed, if he will be a Mediator of reconciliation, it was necessary it should be so. It behaved him to assume the same nature that sinned, to make satisfaction in it. Yea, these sinless infirmities were necessary to be assumed with the nature, forasmuch as his bearing them was a part of his humiliation, and went to make up satisfaction for us. Moreover, by them our High Priest was qualified from his own experience, and filled with tender compassion to us. But Oh the admirable condescensions of a Savior, to take such a nature! to put on such a garment when so very mean and ragged! Did this become the Son of God to wear? Oh grace unsearchable!

4. And yet more, by this his incarnation he was greatly humbled, inasmuch as this so veiled, clouded, and disguised him, that during the time he lived here, he looked not like himself, as God; but as a poor, sorry, contemptible sinner, in the eyes of the world; they scorned him. This fellow said, Matthew 26:61. Hereby "he made himself of no reputation," Philippians 2:6.

It blotted his honor and reputation. By reason hereof he lost all esteem and honor from those that saw him, Matthew 13:55. "Is not this the carpenter's son?" To see a poor man travelling up and down the country, in hunger, thirst, weariness, attended with a company of poor men; one of his company bearing the bag, and that which was put therein, John 13:29. Who that had seen him, would ever have thought this had been the Creator of the world, the Prince of the kings of the earth? "He was despised, and we esteemed him not." Now which of you is there that would not rather chose to endure much misery as a man, than to be degraded into a contemptible worm, that every body treads upon, and no man regards it? Christ looked so unlike a God in this habit, that he was scarce allowed the name of a man; a worm rather than a man.

And think with yourselves now, was not this astonishing self- denial? That he, who from eternity had his Father's smiles and honors, he that from the creation was adored, and worshipped by angels, as their God, must now become a footstool for every miscreant to tread on; and not to have the respects due to a man; sure this was a deep abasement. It was a black cloud that for so many years darkened, and shut up his manifestative glory, that it could not shine out to the world; only some weak rays of the Godhead shone to some few eyes, through the chinks of his humanity, as the clouded sun sometimes opens a little, and casts some faint beams, and is muffled up again. "We saw his glory, as of the only begotten Son:" but the world knew him not, John 1:14. If a prince walk up and down in a disguise, he must expect no more honor than a mean subject. This was the case of our Lord Jesus Christ, this disguise made him contemptible, and an object of scorn.

5. Again, Christ was greatly humbled by his incarnation, inasmuch as thereby he was put at a distance from his Father, and that ineffable joy and pleasure he eternally had with him. Think not, reader, but the Lord Jesus lived at a high and inimitable rate of communion with God while he walked here in the flesh: but yet to live by faith, as Christ here did, is one thing; and to be in the bosom of God, as he was before, is another. To have the ineffable delights of God perpetuated and continued to him, without one moment's interruption from eternity, is one thing; and to have his soul sometimes filled with the joy of the Lord, and then all overcast with clouds of wrath again; to cry, and God not hear, as he complains, Psalm 32:2, nay, to be reduced to such a low ebb of spiritual comforts, as to be forced to cry out so bitterly, as he did, Psalm 22:1. "My God, my God, why hast thou forsaken me?" This was a thing Christ was very unacquainted with, till he was found in habit as a man.

6. And lastly, It was a great stoop and condescension of Christ if he would become a man, to take his nature from such obscure parents, and chose such a low and contemptible state in this world as he did. He will be born, but not of the blood of nobles, but of a poor woman in Israel, espoused to a carpenter: yea, and that too, under all the disadvantages imaginable; not in his mother's house, but an inn; yea, in the stable too. He suited all to that abased state he was designed for; and came among us under all the humbling circumstances imaginable: "You know the grace of our Lord Jesus Christ (saith the apostle) how that though he was rich, yet for our sakes he became poor," 2 Corinthians 8:9.

And thus I have shown you some few particulars of Christ's humiliation in his incarnation. Next we shall infer some things from it that are practical.

Inference 1. Hence we gather the fullness and completeness of Christ's satisfaction, as the sweet first-fruits of his incarnation. Did man offend and violate the law of God? Behold, God himself is become man to repair that breach, and satisfy for the wrong done. The highest honor that ever the law of God received, was to have such a person as the man Christ Jesus is, to stand before its bar, and make reparation to it. This is more than if it had poured out all our blood, and built up its 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 mote completeness there is in Christ's satisfaction, the more perfect and steady is the believers consolation. If he had not stooped so low, our joy and comfort could not be exalted so high. The depth of the foundation is the strength of the superstructure.

Inference 2. Did Christ for our sakes stoop from the majesty, glory and dignity he was possessed of in heaven, to the mean and contemptible state of a man? What a pattern of self-denial is here presented to Christians? What objection against, or excuses to shift off this duty, can remain, after such an example as is here propounded? Brethren, let me tell you, the pagan world was never acquainted with such an argument as this, to press them to self-denial. Did Christ stoop, and cannot you stoop? did Christ stoop so much, and cannot you stoop at the least? Was he content to become any thing, a worm, a reproach, a curse; and cannot you digest any abasement? Do the least slights and neglects rankle your hearts, and poison them with discontent, malice and revenge; Oh how unlike Christ are you! Hear; and blush in hearing, what your Lord saith in John 13:14: "If I then your Lord and Master, wash your feet; ye ought also to wash one another's feet." "The example obliges not, (as a learned man well observes) to the same individual act, but it obliges us to follow the reason of the example;" i.e. after Christ's example, we must be ready to perform the lowest and meanest offices of love and service to one another. And indeed to this it obliges most forcibly; for it is as if a master, seeing a proud, sturdy servant, that grudges at the work he is employed about, as if it were too mean and base, should come and take it out of his hand; and when he has done it, should say, does your Lord and Master think it not beneath him to do it; and is it beneath you?

I remember it is an excellent saying that Bernard has upon the nativity of Christ: saith he, "What more detestable, what more unworthy, or what deserves severer punishment, than for a poor man to magnify himself, after he has seen the great and high God, so humbled, as to become a little child? It is intolerable impudence for a worm to swell with pride, after it has seen majesty emptying itself; to see one so infinitely above us, to stoop so far beneath us." Oh how convincing and shaming should it be! Ah how opposite should pride and stoutness be to the Spirit of a Christian! I am sure nothing is more so to the spirit of Christ. Your Savior was lowly, meek, self-denying, and of a most condescending spirit; he looked not at his own things, but yours, Philippians 2:4. And does it become you to be proud, selfish, and stout? I remember Jerome, in his epistle to Pamachius, a godly young nobleman, advised him to be eyes to the blind, feet to the lame; yea, saith he, if need be, I would not have you refuse to cut wood, and draw water for the saints: And what, saith he, is this to buffeting and spitting upon, to crowning with thorns, scourging and dying! Christ did undergo all this, and that for the ungodly.

Inference 3. Did Christ stoop so low as to become a man to save us? Then those that perish under the gospel must needs perish without apology.

What would you have Christ do more to save you? Lo, he has laid aside the robes of majesty and glory, put on your own garments of flesh, come down from his throne, and brought salvation home to your own doors. Surely, the lower Christ stooped to save us, the lower we shall sink under wrath that neglect so great salvation. The Lord Jesus is brought low, but the unbeliever will lay him yet lower, even under his feet: he will tread the Son of God under foot, Hebrews 10:28. For such (as the apostle there speaks) is reserved something worse than dying without mercy. What pleas and excuses others will make at the judgement seat, I know not; but once, it is evident, you will be speechless. And, as one well observes, the vilest sinners among the Gentiles, nay, the devils themselves, will have more to say for themselves than you.

I must be plain with you; I beseech you consider, how Jews, Pagans, and Devils will rise up in judgement against you. The Jew may say, I had a legal yoke upon me, which neither I nor my fathers were able to bear; Christ invited me only into the garden of nuts, where I might sooner break my teeth with the hard shells of ceremonies, than get the kernel of gospel promises. In the best of our sacrifices, the smoke filled our temple; smoke only to provoke us to weep for a clearer manifestation. We had but the old edition of the covenant of grace, in a character very darkly intelligible: You have the last edition, with a commentary of our rejection, and the world's reception, and the Spirit's effusion. You had all that heart could wish. I perish eternally, may the poor Pagan say, without all possibility of reconciliation, and have only sinned against the covenant of works; having never heard of a gospel covenant, nor of reconciliation by a Mediator. Oh had I but heard one sermon! had Christ but once broke in upon my soul, to convince me of my undone condition, and to have shown a righteousness to me! But woe is me! I never had so much as one offer of Christ. But so have I, must you say that refuse the gospel: I have, or might have beard thousands of discourses; I could scarce escape hearing one or other shewing me the danger of my sin, and my necessity of Christ. But notwithstanding all I heard, I wilfully resolved I would have nothing to do with him. I could not endure to hear strictness pressed upon me: It was all the hell I had upon earth, that I could not sin in quiet. Nay, may the devil himself say, it is true, I was ever since my fall maliciously set against God.

But alas! as soon as I had sinned, God threw me out of heaven, and told me he would never have mercy upon me: and though I lived in the time of all manner of gracious dispensations, I saw sacrifices offered, and Christ in the flesh, and the gospel preached; yet how could all this chose but enrage me the more, to have God, as it were, say, Look here, Satan, I have provided a remedy for sin, but none for thine! This set me upon revenge against God, as far as I could reach him. But alas! alas! had God entered into any covenant with me at all; had God put me on any terms, though never so hard for the obtaining of mercy; had Christ been but once offered to me, What do you think would I not have done? etc.

Oh poor sinners! Your damnation is just, if you refuse grace brought home by Jesus Christ himself to your very doors. The Lord grant this may not be thy case who readest these lines.

Inference 4. Moreover; hence it follows, that none does, or can love like Christ: His love to man is matchless. The freeness, strength, antiquity, and immutability of it, puts a lustre on it beyond all examples. Surely it was a strong love indeed, that made him lay aside hit glory, to be found in fashion as a man, to become any thing, though never so much below himself, for our salvation. We read of Jonathan's love to David, which passed the love of women; of Jacob's love to Rachel, who for her sake endured the heat of summer, and cold of winter; of David's love to Absalom; of the primitive Christians love to one another, who could die one for another but neither had they that to deny which Christ had, nor had he those inducements from the object of his love that they had. His love, like himself, is wonderful.

Inference 5. Did the Lord Jesus so deeply abase and humble himself for us? What an engagement has he thereby put on us, to exalt and honor him, who for our sakes was so abused? It was a good saying of Bernard, "By how much the viler he was made for me, by so much the dearer he shall be to me." And Oh that all, to whom Christ is dear, would study to exalt and honor him, these four ways.

1. 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, in 1 Corinthians 1. It was Lambert's motto, "None but Christ, none but Christ." It is said of Johannes Milius, that after his conversion, he was seldom or never observed to mention the name of Jesus, but his eyes would drop; so dear was Christ to him. or. Fox never denied any beggar that asked an alms in Christ's name, or for Jesus' sake. Julius Palmer, when all concluded he was dead, being turned as black as a coal on the fire, at last moved his scorched lips, and was heard to say, Sweet Jesus, and fell asleep.

Plutarch tells us, that when Titus Flaminius had freed the poor Grecians from the bondage with which they had been long ground by their oppressors, and the herald was to proclaim in their audience the articles of peace he had concluded for then, they so pressed upon him, (not being half of them able to hear), that he was in great danger to have lost his life in the press; at last, reading them a second time, when they came to understand distinctly how their case stood, they shouted for joy, "Soter, Soter", "a Savior, a Savior," that they made the cry heavens ring gain with their acclamations, and the very birds fell down astonished. And all that night the poor Grecians, with instruments of music, and songs of praise, danced and sung about his tent, extolling him as a god that had delivered them. But surely you have more reason to be exalting the Author of your salvation, who, at a dearer rate, has freed you from a more dreadful bondage. Oh ye that have escaped the eternal wrath of God, by the humiliation of the Son of God, extol your great Redeemer, and forever celebrate his praises!

2. By acting your faith on him, for whatsoever lies in the promises yet unaccomplished. In this you see the great and most difficult promise fulfilled, Genesis 3:15, "The seed of the woman shall break the serpent's head;" which contained this mercy of Christ's incarnation for us in it: I say, you see this fulfilled; and seeing that which was most improbable and difficult is come to pass, even Christ come in the flesh, methinks our unbelief should be removed forever, and all other promises the more easily believed. It seemed much more improbable and impossible to reason, that God should become a man, and stoop to the condition of a creature, than being a man, to perform all that good which his incarnation and death procured. Unbelief usually argues from one of these two grounds, Can God do this? or, Will God do that? It is questioning either his power or his will; but after this, let it cease forever to cavil against either. His power to save should never be questioned by any that know what sufferings and infinite burdens he supported in our nature: and surely his willingness to save should never be put to a question, by any that consider how low he was content to stoop for our sakes.

3. By drawing nigh to God with delight, "through the veil of Christ's flesh," Hebrews 10:19. God has made this flesh of Christ a veil betwixt the brightness of his glory and us: it serves to rebate the unsupportable glory, and also to give admission to it, as the veil did in the temple. Through this body of flesh, which Christ assumed, are all decursus et recurs us gratiarum, "outlets of grace from God to us; and through it, also, must be all our returns to God again." It is made the great medium of our communion with God.

4. By applying yourselves to him, under all temptations and troubles, of what kind soever, as to one that is tenderly sensible of your case, and most willing and ready to relieve you. Oh remember, this was one of the inducements that persuaded and invited him to take your nature, that he might be furnished abundantly with tender compassion for you, from the sense he should have of your infirmities in his own body.

Hebrews 2:17. "Wherefore in all things it behaved him to be made like unto his brethren, that he might be a merciful and faithful High-priest, in things pertaining to God, to make reconciliation for the sins of the people." You know by this argument the Lord pressed the Israelites to be kind to strangers; for, (saith he) "you know the heart of a stranger," Exodus 22:9. Christ, by being in our nature, knows experimentally what our wants, fears, temptations, and distresses are, and so is able to have compassion. Oh let your hearts work upon this admirable condescension of Christ, till they be filled with it, and your lips say, THANKS BE TO GOD FOR JESUS CHRIST.

Discourse 19. OF CHRIST'S HUMILIATION IN HIS LIFE

And being found in fashion as a man, he humbled himself; and became obedient to death, even the death of the cross. Philippians 2:8.

This scripture has been once already under consideration, and, indeed, can never be enough considered: It holds forth the humbled state of the Lord Jesus, during the time of his abode on earth. The sum of it was delivered you before in this point: THAT THE STATE OF CHRIST, FROM HIS CONCEPTION TO HIS RESURRECTION, WAS A STATE OF DEEP DEBASEMENT AND HUMILIATION.

The humiliation of Christ was proposed to you under these three general heads or branches; of his humiliation in his incarnation; his humiliation in his life; and his humiliation in his death. How he was humbled by incarnation, has been opened above in the 18th sermon. How he was humbled in his life, is the design of this sermon: yet expect not that I should give you here an exact history of the life of Christ. The scriptures speak but little of the private part of his life, and it is not my design to dilate upon all the memorable passages that the evangelists (those faithful narrators of the life of Christ) have preserved for us; but only to observe and improve those more observable particulars in his life, wherein especially he was humbled: and such are these that follow.

FIRST, The Lord Jesus was humbled in his very infancy, by his circumcision according to the law. For being of the stock of Israel, he was to undergo the ceremonies, and submit to the ordinances belonging to that people, and thereby to put an end to them; for so it became him to fulfill all righteousness.

Luke 2:21. "And when eight days were accomplished for the circumcising of the child, his name was called Jesus." Hereby the Son of God was greatly humbled, especially in these two respects.

1. In that hereby he obliged himself to keep the whole law, though he was the Law-maker; Galatians 5:3. "For I testify again to every man that is circumcised, that he is a debtor to do the whole law." The apostle's meaning is, he is a debtor in regard of duty, because he that thinks himself bound to keep one part of the ceremonial law, does thereby bind himself to keep it all; for where all the parts are inseparably united, (as they are in the law of God) we pull all upon us, by engaging or meddling with any one.

And he that is a debtor in duty to keep the whole law, quickly becomes a debtor in regard of penalty, not being able to keep any part of it. Christ therefore coming as our surety, to pay both those debts, the debt of duty, and the debt of penalty to the law; He, by his circumcision, obliges himself to pay the whole debt of duty by fulfilling all righteousness: and though his obedience to it was so exact and perfect, that he contracted no debt of penalty for any transgression of his own, yet he obliges himself to pay the debt of penalty which he had contracted, by suffering all the pains due to transgressors. This was that intolerable yoke that none were able to bear but Christ, Acts 15:10. And it was no small measure of Christ to bind himself to the law, as a subject made under it: For he was the Law-giver, above all law: and herein that sovereignty of a God (one of the choice flowers in the crown of heaven) was obscured and veiled by his subjection.

2. Hereby he was represented to the world not only as a subject, but also as a sinner: for though he was pure and holy, yet this ordinance passing upon him, seemed to imply as if corruption had indeed been in him, which must be cut off by mortification. For this was the mystery principally intended by circumcisions: it served to mind and admonish Abraham, and his seed, of the natural guiltiness, uncleanness, and corruption of their hearts and nature. So Jeremiah 4:4, "Circumcise yourselves unto the Lord, and take away the foreskins of your hearts, ye men of Judah;" i.e. the sinfulness and corruption of them. Hence the rebellious and immortified are called "stiff-necked and uncircumcised in heart," as it is Acts 7:51. And as it served in convince of natural uncleanness, so it signified and sealed "the putting off the body of the sins of the flesh," as the apostle phraseth it, Colossians 2:11. Now, this being the end of God in the institution of this ordinance for Abraham and his ordinary seed, Christ, in his infancy, by submitting to it, did not only veil his sovereignty by subjection, but was also represented as a sinner to the world, though most holy and pure in himself.

SECONDLY, Christ was humbled by persecution, and that in the very morning of his life: he was banished almost as soon as born. Matthew 2:13: "Flee into Egypt (saith the angel to Joseph) and be thou there until I bring thee word, for Herod will seek the young child to destroy him." Ungrateful Herod! was this entertainment for a Savior? what, raise a country against him, as if a destroyer, rather than a Savior, had landed upon the coast? What, deny him the protection of those laws, under which he was born, and that before he had broken the least punctilio of them? The child of a beggar may claim the benefit and protection of law, as his birth-right; and must the Son of God be denied it! But herein Herod fulfilled the scriptures, whilst venting his own lusts; for so it was foretold, Jeremiah 31:15.

And this early persecution was not obscurely hinted in the title of the 22d Psalm, that psalm which looks rather like a history of the New, than a prophecy of the Old Testament; for as it contains a most exact description of Christ's sufferings, so it is fitted with a most suitable title, To the chief musician upon Aijeleth Shahar, which signifies the Hind of the morning, or that deer which the Hunter rouses betides in the morning, and singles out to hunt down that day; and so they did by him, as the 16th verse will tell you; for, (saith he), "Dogs have compassed me, the assembly of the wicked have enclosed me." Upon which Musculus sweetly and ingeniously descants: "Oh what sweet venison, (saith he) is the flesh of Christ! abundantly sweeter to the believing soul, than that which the nobles of this world esteem most delicate: and lest it should want the highest and richest savor to a delicate palate, Christ, our hart, was not only killed, but hunted to the purpose before he was killed; even as great men use, by hunting and chasing, before they cut the throat of the deer, to render its flesh more sweet, tender, and delicate:" Thus was Christ hunted betides out of the country he was born in. And, no doubt but where such dogs scent and wind the Spirit of Christ in any, they would pursue them also to destruction, did not a gracious Providence rate them off. But to returns, how great a humiliation is this to the Son of God, not only to become an infant, but in his infancy, to be hurried up and down, and driven out of his own land as a vagabond!

THIRDLY, Our Lord Jesus Christ was yet more humbled in his life, by that poverty and outward meanness which all along attended his condition: he lived poor and low all his days, so speaks the apostle, 2 Corinthians 8:9. "Though he was rich, yet for our sakes he became poor;" so poor, that he was never owner of a house to dwell in, but lived all his days in other men's houses, or lay in the open air. His outward condition was more neglected and destitute than that of the birds of the air, or beasts of the earth; so he told that scribe, who professed such readiness and resolution to follow him, but was soon cooled, when Christ told him, Matthew 8:20. "The foxes have holes, and the birds of the air have nests; but the Son of man has not where to lay his head.

It was a common saying, among the Jews, when the Messiah comes, he will not find a place to sit down in. Sometimes he feeds upon barley bread and broiled fish, and sometimes he was hungry, and had nothing to eat, Mark 11:12. As for money, he was much a stranger to it; when the tribute-money was demanded of him, he and Peter were not so well furnished to make half-a-crown betwixt them to pay it, but must work a miracle for it, Matthew 17:3. He came hot to be ministered unto, but to minister, Matthew 20:28. Not to amass earthly treasures, but to bestow heavenly ones. His great and heavenly soul neglected and despised those things, that too many of his own too much admire and prosecute. He spent not a careful thought about those things that eat up thousands and ten thousands of our thoughts.

Indeed he came to be humbled, and to teach men by his example the vanity of this world, and pour contempt upon the ensnaring glory of it; and therefore went before us in a chosen and voluntary poverty: yet he lived not a mendicant life neither; but was sometimes fed by ordinary, and sometimes by miraculous and extraordinary ways. He had wherewith to support that precious body of his, till the time was come to offer it up to God; but would not indulge and pamper that flesh, which he purposely assumed to be humbled in.

FOURTHLY, Our dear Jesus was yet further humbled in his life, by the horrid temptations wherewith Satan assaulted him, than which nothings could be more grievous to his holy heart. The Evangelist gives us an account of this in Luke 4 from the first to the fourteenth verse: in which context you find how the bold and envious spirit meets the Captain of our salvation in the field, comes up with him in the wilderness, when he was solitary, and had not a second with him, verse 1. There he keeps him fasting forty days and forty nights, to prepare him to close with his temptation: all this while Satan was pointing and edging that temptation, with which at last he resolves to try the breast of Christ by a home thrust. verse 2. By this time he supposes Christ was hungry, (as indeed he was) and now he thought it was time to make his assault, which he does in a very suitable temptation at first, and with variety of temptations, trying several weapons upon him afterwards But whom he had made a thrust at him with that first weapon, in which he especially trusted, "command that these stones may be made bread," verse 3, and saw how Christ had put it by, verse 4, then he changes postures and assaults him with temptations to blasphemy, even "to fall down and worship the Devil." But when he saw he could fasten nothing on him, that he was as pure fountain water in a crystal phial, how much soever agitated and shaken, no dregs, or filthy sediment would rise, but he remained pure still: I say, seeing this, he makes a politic retreat, quits the field for a season, verse 13. yet leaves it cum animo revertendi, with a resolution to return to him again. And thus was our blessed Lord Jesus humbled by the temptations of Satan: and what can you imagine more burdensome to him that was brought up from eternity with God, delighting in the holy Father, to be now shut into a wilderness with the Devil, there to be baited so many days, and have his ears filled, though not defiled, with horrid blasphemy, quantum mutatus Abillo? Oh how was the case altered with Christ! From what, to what was he now come? A chaste woman would account it no common misery to be dogged up and down, and solicited by some vile ruffian, though there were no danger of defilement.

A man would account it no small unhappiness to be shut up five or six weeks together with the Devil, though appearing in a human shape, and to hear no language but that of hell spoken all that time; and the more holy the man is, the more would he be afflicted to hear such blasphemies malignantly spat upon the holy and reverend name of God; much more to be solicited by the devil to join with him in it. This, I say, would be accounted no small misery for a man to undergo. How great a humiliation then must it be to the great God, to be humbled to this! to see a slave of his house, setting upon himself the Lord! His jailer coming is take him prisoner, if he can! A base apostate spirit, daring to attempt such things as these upon him! Surely this was a deep abasement to the Son of God.

FIFTHLY, Our blessed Lord Jesus was yet more humbled in his life than all this, and that by his own sympathy with others, under all the burdens that made him groan. For he, much more than Paul, could say, who is afflicted, and I burn not? He lived all his time as it were in an hospital among the sick and wounded. And so tender was his heart, that every groan for sin, or under the effects of sin, pierced him so, that it was truly said, "himself bare our sicknesses, and took our infirmities," Matthew 8:16, 17.

It was spoken upon the occasion of some poor creatures that were possessed by the devil, and brought to him to be dispossessed. It is said of him, John 11:33 "That when he saw Mary weeping, and the Jews also weeping which came with her, he groaned in the Spirit, and was troubled." And verse 35. Jesus wept: yea, his heart flowed with pity for them that had not one drop of pity for themselves. Witness his tears spent upon Jerusalem, Luke 19:41, 42. He foresaw the misery that was coming, though they never foresaw, nor feared it. Oh how it pierced him to think of the calamities hanging over that great city! Yea, he mourned for them that could not mourn for their own sins. Therefore it is said, Mark 3:5, "He was grieved for the hardness of the people's hearts." So that the commendation of a good physician, that he does as it were die with every patient, was most applicable to our tender-hearted Physician. This was one of those things that made him "a man of sorrows, and acquainted with grief." For the more holy any is, the more he is grieved and afflicted for the sin of others; and the more tender any man is, the more he is pierced with beholding the miseries that lie upon others. And it is sure, never any heart more holy, or more sensible, tender and compassionate than Christ's.

Sixthly, Lastly, That which yet helped to humble him lower, was the ungrateful, and most base and unworthy entertainment the world gave him. He was not received or treated like a Savior, but as the vilest of men. One would think that he who came from heaven, "to give his life a ransom for many," Matthew 20:28. He that was, "not sent to condemn the world, but that the world through him might be saved", John 3:17. He that came "to dissolve the works of the devil, 1 John 3:8, knock off the chains, open the prison-doors, proclaim liberty to the captives," Isaiah 61:1. I say, when such a Savior arrived, Oh, with what acclamations of joy, and demonstration of thankfulness, should he have been received? One would have thought they should even kiss the ground he trod upon: but instead of this, he was hated, John 15:13. He was despised by them, Matthew 13:55. So reproached that he became "the reproach of men," as who should say, a corner for every one to spit in; a butt for every base tongue to shoot at, 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, ver. 20. spat in his face, ver. 30. despised him as the basest of men, "this fellow said," Matthew 26:61. One of his own followers sold him, another forswore him, and all forsook him in his greatest troubles, All this was a great abasement to the Son of God, who was not thus treated for a day, or in one place, but all his days, and in all places. "He endured the contradiction of sinners against himself." In these particulars I have pointed out to you something of the humble life Christ lived in the world. From all these particulars some useful inferences will be noted.

Inference 1. From the first degree of Christ's humiliation, in submitting to be circumcised, and thereby obliging himself to fulfill the whole law, it followeth, that justice itself may set both hand and seal to the acquittances and discharges of believers. Christ hereby obliged himself to be the law's pay-master, to pay its utmost demand; to bear that yoke of obedience that never any before him could bear. And as his circumcision obliged him to keep the whole law; so he was most precise and punctual in the observation of it: so exact, that the sharp eye of Divine Justice cannot espy the least flaw in it; but acknowledges full payment, and stands ready to sign the believer a full acquittance.

Romans 3:15. "That God may be just, and the justifier of him that believes in Jesus." Had not Christ been thus obliged, we had never been discharged. Had not his obedience been an entire, complete, and perfect thing, our justification could not have been so.

He that has a precious treasure, will be loth to adventure it in a leaky vessel: wo to the holiest man on earth, if the safety of his precious soul were to be adventured on the bottom of the best duty that ever he performed. But Christ's obedience and righteousness is firm and sound; a bottom that we may safely adventure all in.

Inference 2. From the early flight of Christ into Egypt we infer, That the greatest innocence and piety cannot exempt from persecution and injury. Who more innocent than Christ? And who more persecuted? The world is the world still. "I have given them thy word, and the world has hated them," John 17:14. The world lies in wait as a thief for them that carry this treasure; they who are empty of it may sing before him, he never stops them: but persecution follows piety as the shadow does the body, 2 Timothy 3:12. "All that will live godly in Christ Jesus, must suffer persecution." Whosoever resolves to live holy, must never expect to live quietly. It is godliness, and godliness in Christ Jesus, i.e. such as is derived from Christ, tulle godliness; and it is true godliness as it is manifested in practice. All that will live godly, that will exert holiness in their lives, which convinces and galls the consciences of the ungodly. It is this enrages, for there is an enmity and antipathy betwixt them: and this enmity runs in the blood; and it is transmitted with it from generation to generation, Galatians 4:29.

"As then he that was born after the flesh, persecuted him that was born after the Spirit; even so it is now." Mark, so it was, and so still it is. "Cain's club is still carried up and down crimsoned with the blood of Abel," said Bucholtzer: but thus it must be, to conform us unto Christ: and Oh that your spirits, as well as your conditions, may better harmonise with Christ. He suffered meekly, quietly, and self-denyingly; be ye like him. Let it not be said of you, as it is of the hypocrite, whose lusts are only hid, but not mortified by his duties, that he is like flint, which seems cold; but if you strike him, he is all fiery. To do well, and suffer ill, is Christ-like.

Inference 3. From the third particular of Christ's humiliation, I infer, that such as are full of grace and holiness, may be destitute and empty of creature-comforts. What an overflowing fullness of grace was there in Christ? and yet to what a low ebb did his outward comforts sometimes fall? and as it fared with him, so with many others now in glory with him, whilst they were in the way to that glory; 1 Corinthians 4:11.

"Even to this present hour, we both hunger and thirst, and are naked, and buffeted and have no certain dwelling-place Their souls were richly clothed with robes of righteousness, their bodies naked or meanly clad. Their souls fed high, even on hidden manna, their bodies hungry. Let us be content (saith Luther) with our hard fare; for do we not feast with angels upon that bread of life? Remember, when wants pinch hard, that these fix no marks of Gods hatred upon you. He has dealt no worse with you than he did with his own Son. Nay, which of you is not better accommodated than Christ was? If you be hungry or thirsty, you have some refreshments; you have beds to lie on; the Son of man had not where to lay his head; the Heir of all things had sometimes nothing to eat.

And remember you are going to a plentiful country, where all your wants will be supplied; "poor in the world, rich in faith, and heirs of the kingdom which God has promised," James 2:5. The meanness of your present, will add to the lustre of your future condition.

Inference 4. From the fourth particular of Christ's humiliation in his life, by Satan's temptations, we infer, That those in whom Satan has no interest, may have most trouble from him in this world, John 14:30.

"The Prince of this world comes, and has nothing in me." Where he knows he cannot be a conqueror he will not cease to be a troubler. This bold and daring spirit adventures upon Christ himself; for doubtless he was filled with envy at the sight of him, and would do what he could though to no purpose, to obstruct the blessed design in his hand. And it was the wisdom and love of Christ to admit him to come as near him as might be, and try all his darts upon him; that by this experience he might be filled with pity to succor them that are tempted. And as he set on Christ, so much more will he adventure upon us; and but too oft comes off a conqueror. Sometimes he sho