And one of the elders saith
unto me, Weep not: behold, the Lion of the tribe of Judah, the Root of David,
hath prevailed to open the book, and to loose the seven seals thereof. And I
beheld, and, lo, in the midst of the throne, and of the four beasts, and in the
midst of the elders, stood a Lamb as it had been slain. (Rev. 5:5-6)
The visions and revelations the apostle John had of the future
events of God's providence, are here introduced with a vision of the book of
God's decrees, by which those events were fore-ordained. This is represented
(Revelation 5:1) as a book in the right hand of him who sat on the throne,
"written within and on the back side, and sealed with seven seals."
Books, in the form in which they were wont of old to be made, were broad leaves
of parchment or paper, or something of that nature, joined together at one
edge, and so rolled up together, and then sealed, or some way fastened
together, to prevent their unfolding and opening. Hence we read of the roll of
a book Jer. 36:2. It seems to have been such a book that John had a vision of
here; and therefore it is said to be "written within and on the back
side," i. e. on the inside pages, and also on one of the outside
pages, namely, that which it was rolled in, in rolling the book up together.
And it is said to be "sealed with seven seals," to signify
that what was written in it was perfectly hidden and secret; or that God's
decrees of future events are sealed, and shut up from all possibility of being
discovered by creatures, till God is pleased to make them known. We find that
seven is often used in Scripture as the number of perfection, to signify the
superlative or most perfect degree of anything, which probably arose from this,
that on the seventh day God beheld the works of creation finished, and rested
and rejoiced in them, as being complete and perfect.
When John saw this book, he tells us, he "saw a strong angel
proclaiming with a loud voice, Who is worthy to open the book, and to loose the
seals thereof? And no man in heaven, nor in earth, neither under the earth, was
able to open the book, neither to look thereon." And that he wept
much, because "no man was found worthy to open and read the book,
neither to look thereon." And then tells us how his tears were dried
up, namely, that "one of the elders said unto him, "Weep not,
Behold the Lion of the tribe of Judah hath prevailed" etc. as in the
text. Though no man nor angel, nor any mere creature, was found either able to
loose the seals, or worthy to be admitted to the privilege of reading the book,
yet this was declared, for the comfort of this beloved disciple, that Christ
was found both able and worthy. And we have an account in the succeeding
chapters how he actually did it, opening the seals in order, first one, and
then another, revealing what God had decreed should come to pass hereafter. And
we have an account in this chapter, of his coming and taking the book out of
the right hand of him that sat on the throne, and of the joyful praises that
were sung to him in heaven and earth on that occasion.
Many things might be observed in the words of the text; but it is to my
present purpose only to take notice of the two distinct appellations here given
to Christ.
That which I would observe from the words, for the subject
of my present discourse, is this, namely --
There is an admirable
conjunction of diverse excellencies in Jesus Christ.
The lion and the lamb, though very diverse kinds of creatures,
yet have each their peculiar excellencies. The lion excels in strength, and in
the majesty of his appearance and voice: the lamb excels in meekness and
patience, besides the excellent nature of the creature as good for food, and
yielding that which is fit for our clothing and being suitable to be offered in
sacrifice to God. But we see that Christ is in the text compared to both,
because the diverse excellencies of both wonderfully meet in him, -- In
handling this subject I would
First, Show wherein
there is an admirable conjunction of diverse excellencies in Christ.
Second, Show how
this admirable conjunction of excellencies appear in Christ's acts.
Third, make
application.
First, I would show wherein there is an admirable
conjunction of diverse excellencies in Jesus Christ. which appears in three
things:
A) There is a
conjunction of such excellencies in Christ, as, in our manner of conceiving,
are very diverse one from another.
B)
There is in him a conjunction of such really diverse excellencies, as otherwise
would have seemed to us utterly incompatible in the same subject.
C)
Such diverse excellencies are exercised in him towards men that otherwise would
have seemed impossible to be exercised towards the same object.
A) There is a conjunction of such excellencies in Christ as, in our
manner of conceiving, are very diverse one from another. Such are the various
divine perfections and excellencies that Christ is possessed of. Christ is a
divine person, and therefore has all the attributes of God. The difference
between these is chiefly relative, and in our manner of conceiving them. And
those which, in this sense, are most diverse, meet in the person of Christ. I
shall mention two instances.
Christ, as he is God, is infinitely great and high
above all. He is higher than the kings of the earth; for he is King of kings,
and Lord of lords. He is higher than the heavens, and higher than the highest
angels of heaven. So great is he, that all men, all kings and princes, are as
worms of the dust before him; all nations are as the drop of the bucket, and
the light dust of the balance; yea, and angels themselves are as nothing before
him. He is so high, that he is infinitely above any need of us; above our
reach, that we cannot be profitable to him; and above our conceptions, that we
cannot comprehend him. Prov. 30:4 "What is his name, and what is his
Son's name, if thou canst tell?" Our understandings, if we stretch
them never so far, cannot reach up to his divine glory. Job 11:8 "It is
high as heaven, what canst thou do?" Christ is the Creator and great
Possessor of heaven and earth. He is sovereign Lord of all. He rules over the
whole universe, and doth whatsoever pleaseth him. His knowledge is without
bound. His wisdom is perfect, and what none can circumvent. His power is
infinite, and none can resist Him. His riches are immense and inexhaustible.
His majesty is infinitely awful.
And yet he is one of infinite condescension. None
are so low or inferior, but Christ's condescension is sufficient to take a
gracious notice of them. He condescends not only to the angels, humbling
himself to behold the things that are done in heaven, but he also condescends
to such poor creatures as men; and that not only so as to take notice of
princes and great men, but of those that are of meanest rank and degree, "the
poor of the world," James 2:5. Such as are commonly despised by their
fellow creatures, Christ does not despise. I Cor. 1:28 "Base things of
the world, and things that are despised, hath God chosen." Christ
condescends to take notice of beggars Luke 16:22 and people of the most
despised nations. In Christ Jesus is neither "Barbarian, Scythian, bond
nor free" (Col. 3:11). He that is thus high condescends to take a
gracious notice of little children Matt. 19:14. "Suffer little children
to come unto me." Yea, which is more, his condescension is sufficient
to take a gracious notice of the most unworthy, sinful creatures, those that
have no good deservings, and those that have infinite ill deservings.
Yea, so great is his condescension, that it is not
only sufficient to take some gracious notice of such as these, but sufficient
for every thing that is an act of condescension. His condescension is great
enough to become their friend, to become their companion, to unite their souls
to him in spiritual marriage. It is enough to take their nature upon him, to
become one of them, that he may be one with them. Yea, it is great enough to
abase himself yet lower for them, even to expose himself to shame and spitting;
yea, to yield up himself to an ignominious death for them. And what act of
condescension can be conceived of greater? Yet such an act as this, has his
condescension yielded to, for those that are so low and mean, despicable and
unworthy!
Such a conjunction of infinite highness and low
condescension, in the same person, is admirable. We see, by manifold instances,
what a tendency a high station has in men, to make them to be of a quite
contrary disposition. If one worm be a little exalted above another, by having
more dust, or a bigger dunghill, how much does he make of himself! What a
distance does he keep from those that are below him! And a little condescension
is what he expects should be made much of, and greatly acknowledged. Christ
condescends to wash our feet; but how would great men, (or rather the bigger
worms,) account themselves debased by acts of far less condescension!
As Christ is a divine person, he is infinitely holy
and just, hating sin, and disposed to execute condign punishment for sin. He is
the Judge of the world, and the infinitely just Judge of it, and will not at
all acquit the wicked, or by any means clear the guilty.
And yet he is infinitely gracious and merciful.
Though his justice be so strict with respect to all sin, and every breach of
the law, yet he has grace sufficient for every sinner, and even the chief of
sinners. And it is not only sufficient for the most unworthy to show them
mercy, and bestow some good upon them, but to bestow the greatest good; yea, it
is sufficient to bestow all good upon them, and to do all things for them.
There is no benefit or blessing that they can receive, so great but the grace
of Christ is sufficient to bestow it on the greatest sinner that ever lived.
And not only so, but so great is his grace, that nothing is too much as the
means of this good. It is sufficient not only to do great things, but also to
suffer in order to do it, and not only to suffer, but to suffer most extremely even
unto death, the most terrible of natural evils; and not only death, but the
most ignominious and tormenting, and every way the most terrible that men could
inflict; yea, and greater sufferings than men could inflict, who could only
torment the body. He had sufferings in his soul, that were the more immediate
fruits of the wrath of God against the sins of those he undertakes for.
B) There do meet in the person of Christ
such really diverse excellencies, which otherwise would have been thought
utterly incompatible in the same subject; such as are conjoined in no other
person whatever, either divine, human, or angelical; and such as neither men
nor angels would ever have imagined could have met together in the same person,
had it not been seen in the person of Christ. I would give some instances.
1. In
the person of Christ do meet together infinite glory and lowest humility.
Infinite glory, and the virtue of humility, meet in no other person but Christ.
They meet in no created person; for no created person has infinite glory, and
they meet in no other divine person but Christ. For though the divine nature be
infinitely abhorrent to pride, yet humility is not properly predicable of God
the Father, and the Holy Ghost, that exist only in the divine nature; because
it is a proper excellency only of a created nature; for it consists radically
in a sense of a comparative lowness and littleness before God, or the great
distance between God and the subject of this virtue; but it would be a
contradiction to suppose any such thing in God.
But in Jesus Christ, who is both God and man,
those two diverse excellencies are sweetly united. He is a person infinitely
exalted in glory and dignity. Phil. 2:6. "Being in the form of God, he
thought it not robbery to be equal with God." There is equal honor due
to him with the Father. John 5:23. "That all men should honor the Son,
even as they honor the Father." God himself says to him, "thy
throne, O God, is for ever and ever," Heb. 1:8. And there is the same
supreme respect and divine worship paid to him by the angels of heaven, as to
God the Father, ver. 6. "Let all the angels of God worship him."
But however he is thus above all, yet he is lowest
of all in humility. There never was so great an instance of this virtue among
either men or angels, as Jesus. None ever was so sensible of the distance
between God and him, or had a heart so lowly before God, as the man Christ
Jesus. Matt. 11:29. What a wonderful spirit of humility appeared in him, when
he was here upon earth, in all his behavior! In his contentment in his mean
outward condition, contentedly living in the family of Joseph the carpenter,
and Mary his mother, for thirty years together, and afterwards choosing outward
meanness, poverty, and contempt, rather than earthly greatness; in his washing
his disciples' feet, and in all his speeches and deportment towards them; in
his cheerfully sustaining the form of a servant through his whole life, and
submitting to such immense humiliation at death!
2. In
the person of Christ do meet together infinite majesty and transcendent
meekness. These again are two qualifications that meet together in no other
person but Christ. Meekness, properly so called, is a virtue proper only to the
creature: we scarcely ever find meekness mentioned as a divine attribute in
Scripture; at least not in the New Testament; for thereby seems to be
signified, a calmness and quietness of spirit, arising from humility in mutable
beings that are naturally liable to be put into a ruffle by the assaults of a
tempestuous and injurious world. But Christ, being both God and man, hath both
infinite majesty and superlative meekness.
Christ was a person of infinite majesty. It is he
that is spoken of, Psalm 45:3. "Gird thy sword upon thy thigh, O most
mighty, with thy glory and thy majesty." It is he that is mighty, that
rideth on the heavens, and his excellency on the sky. It is he that is terrible
out of his holy places; who is mightier than the noise of many waters, yea,
than the mighty waves of the sea: before whom a fire goeth, and burneth up his
enemies round about; at whose presence the earth quakes, and the hills melt;
who sitteth on the circle of the earth, and all the inhabitants thereof are as
grasshoppers, who rebukes the sea, and maketh it dry and drieth up the rivers,
whose eyes are as a flame of fire, from whose presence, and from the glory of
whose power, the wicked shall be punished with everlasting destruction; who is
the blessed and only Potentate, the King of kings, and Lord of lords, who hath
heaven for his throne, and the earth for his footstool, and is the high and
lofty One who inhabits eternity, whose kingdom is an everlasting kingdom, and
of whose dominion there is no end.
And yet he was the most marvellous instance of
meekness, and humble quietness of spirit, that ever was; agreeable to the
prophecies of him, Matthew 21:4f "All this was done, that it might be
fulfilled which was spoken by the prophet, saying, Tell ye the daughter of
Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a
colt the foal of an ass." And, agreeable to what Christ declares of
himself, Matt. 11:29. "I am meek and lowly in heart." And
agreeable to what was manifest in his behavior: for there never was such an
instance seen on earth, of a meek behavior, under injuries and reproaches, and
towards enemies; who, when he was reviled, reviled not again. He had a
wonderful spirit of forgiveness, was ready to forgive his worst enemies, and
prayed for them with fervent and effectual prayers. With what meekness did he
appear in the ring of soldiers that were contemning and mocking him; he was
silent, and opened not his mouth, but went as a lamb to the slaughter. Thus is
Christ a Lion in majesty and a Lamb in meekness.
3. There
meet in the person of Christ the deepest reverence towards God and equality
with God. Christ, when on earth, appeared full of holy reverence towards the
Father. He paid the most reverential worship to him, praying to him with
postures of reverence. Thus we read of his "kneeling down and praying,"
Luke 22:41. This became Christ, as one who had taken on him the human nature,
but at the same time he existed in the divine nature; whereby his person was in
all respects equal to the person of the Father. God the Father hath no
attribute or perfection that the Son hath not, in equal degree, and equal
glory. These things meet in no other person but Jesus Christ.
4. There
are conjoined in the person of Christ infinite worthiness of good, and the greatest
patience under sufferings of evil.
He was perfectly innocent,and deserved no
suffering. He deserved nothing from God by any guilt of his own, and he
deserved no ill from men. Yea, he was not only harmless and undeserving of
suffering, but he was infinitely worthy; worthy of the infinite love of the
Father, worthy of infinite and eternal happiness, and infinitely worthy of all
possible esteem, love, and service from all men.
And yet he was perfectly patient under the
greatest sufferings that ever were endured in this world. Heb. 12:2. "He
endured the cross, despising the shame." He suffered not from his
Father for his faults, but ours; and he suffered from men not for his faults
but for those things on account of which he was infinitely worthy of their love
and honor, which made his patience the more wonderful and the more glorious. 1
Pet. 2:20, "For what glory is it, if when ye be buffeted for your
faults, ye shall take it patiently, but if when ye do well. and suffer for it,
ye take it patiently; this is acceptable with God. For even hereunto were ye
called; because Christ also suffered for us, leaving us an example, that we
should follow his steps: who did no sin, neither was guile found in his mouth:
who when he was reviled, reviled not again, when he suffered, he threatened
not, but committed himself to him that judgeth righteously: who his own self
bare our sins in his own body on the tree, that we being dead to sin, should
live unto righteousness: by whose stripes ye were healed." There is no
such conjunction of innocence, worthiness, and patience under sufferings, as in
the person of Christ.
5. In
the person of Christ are conjoined an exceeding spirit of obedience, with
supreme dominion over heaven and earth.
Christ is the Lord of all things in two respects:
he is so, as God-man and Mediator, and thus his dominion is appointed, and
given him of the Father. Having it by delegation from God, he is as it were the
Father's vicegerent. But he is Lord of all things in another respect, namely,
as he is (by his original nature) God; and so he is by natural right the Lord
of all, and supreme over all as much as the Father. Thus, he has dominion over
the world, not by delegation, but in his own right. He is not an under God, as
the Arians suppose, but to all intents and purposes supreme God.
And yet in the same person is found the greatest
spirit of obedience to the commands and laws of God that ever was in the
universe; which was manifest in his obedience here in this world. John 14:31
"As the Father gave me commandment, even so I do."-- John
15:10. "Even as I have kept my Father's commandments, and abide in his
love." The greatness of his obedience appears in its perfection, and
in his obeying commands of such exceeding difficulty. Never any one received commands
from God of such difficulty, and that were so great a trial of obedience, as
Jesus Christ. One of God's commands to him was, that he should yield himself to
those dreadful sufferings that he underwent. See John 10:18. "No man
taketh it from me, but I lay it down of myself." "This
commandment received I of my Father." And Christ was thoroughly
obedient to this command of God. Heb. 5:8. "Though he were a Son, yet
he learned obedience by the things that he suffered." Philip. 2:8.
"He humbled himself, and became obedient unto death, even the death of
the cross." Never was there such an instance of obedience in man or
angel as this, though he was at the same time supreme Lord of both angels and
men.
6. In
the person of Christ are conjoined absolute sovereignty and perfect
resignation. This is another unparalleled conjunction.
Christ, as he is God, is the absolute sovereign of
the world, the sovereign disposer of all events. The decrees of God are all his
sovereign decrees; and the work of creation, and all God's works of providence,
are his sovereign works. It is he that worketh all things according to the
counsel of his own will. Col 1:16f. "By him, and through him, and to
him, are all things." John 5:17. "The Father worketh hitherto,
and I work." Matt. 8:3. "I will, be thou clean."
But yet Christ was the most wonderful instance of
resignation that ever appeared in the world. He was absolutely and perfectly
resigned when he had a near and immediate prospect of his terrible sufferings,
and the dreadful cup that he was to drink. The idea and expectation of this
made his soul exceeding sorrowful even unto death, and put him into such an
agony, that his sweat was as it were great drops or clots of blood, falling
down to the ground. But in such circumstances he was wholly resigned to the
will of God. Matt 26:39. "O my Father, if it be possible, let this cup
pass from me: nevertheless, not as I will, but as thou wilt". Verse
42. "O my Father, if this cup may not pass from me, except I drink it,
thy will be done."
7. In
Christ do meet together self-sufficiency, and an entire trust and reliance on
God, which is another conjunction peculiar to the person of Christ.
As he is a divine person, he is self-sufficient,
standing in need of nothing. All creatures are dependent on him, but he is
dependent on none, but is absolutely independent. His proceeding from the
Father, in his eternal generation, argues no proper dependence on the will of
the Father; for that proceeding was natural and necessary, and not arbitrary.
But yet Christ entirely trusted in God: -- his
enemies say that of him, "He trusted in God that he would deliver him,"
Matt. 27:43. And the apostle testifies, I Pet. 2:23. "That he committed
himself God."
C) Such diverse excellencies are expressed
in him towards men, that otherwise would have seemed impossible to be exercised
towards the same object; as particularly these three, justice, mercy, and
truth. The same that are mentioned in Psalm 85:10. "Mercy and truth are
met together, righteousness and peace have kissed each other."
The strict justice of God, and even his revenging
justice, and that against the sins of men, never was so gloriously manifested.
as in Christ. He manifested an infinite regard to the attribute of God's
justice, in that, when he had a mind to save sinners, he was willing to undergo
such extreme sufferings, rather than that their salvation should be to the
injury of the honor of that attribute. And as he is the Judge of the world, he
doth himself exercise strict justice, he will not clear the guilty, nor at all
acquit the wicked in judgment.
Yet how wonderfully is infinite mercy towards
sinners displayed in him! And what glorious and ineffable grace and love have
been and are exercised by him, towards sinful men! Though he be the just Judge
of a sinful world, yet he is also the Savior of the world. Though he be a
consuming fire to sin, yet he is the light and life of sinners. Rom. 3:25f.
"Whom God hath set forth to be a propitiation, through faith in his
blood, to declare his righteousness for the remission of sins that are past,
through the forbearance of God; to declare, I say, at this time his
righteousness, that he might be just, and the justifier of him which believeth
in Jesus."
So the immutable truth of God, in the threatenings
of his law against the sins of men, was never so manifested as it is in Jesus
Christ, for there never was any other so great a trial of the unalterableness
of the truth of God in those threatenings, as when sin came to be imputed to
his own Son. And then in Christ has been seen already an actual complete
accomplishment of those threatenings, which never has been nor will be seen in
any other instance; because the eternity that will be taken up in fulfilling
those threatenings on others, never will be finished. Christ manifested an
infinite regard to this truth of God in his sufferings. And, in his judging the
world, he makes the covenant of works, that contains those dreadful
threatenings, his rule of judgement. He will see to it, that it is not
infringed in the least jot or tittle: he will do nothing contrary to the
threatenings of the law, and their complete fulfilment. And yet in him we have
many great and precious promises, promises of perfect deliverance from the
penalty of the law. And this is the promise that he hath promised us, even
eternal life. And in him are all the promises of God yea, and Amen.
Having thus shown wherein there is an admirable conjunction
of excellencies in Jesus Christ, I now proceed,
Secondly, To show how this admirable
conjunction of excellencies appears in Christ's acts, [ namely:]
A) in his taking of human nature,
B) in his earthly life,
C) in his sacrificial death,
D) in his exaltation in heaven,
E) in his final subduing of all evil when he returns in glory.]
A) It appears in what Christ did in taking
on him our nature.
In this act, his infinite condescension wonderfully
appeared, That he who was God should become man; that the word should be made
flesh, and should take on him a nature infinitely below his original nature!
And it appears yet more remarkably in the low circumstances of his incarnation:
he was conceived in the womb of a poor young woman, whose poverty appeared in
this, when she came to offer sacrifices of her purification, she brought what
was allowed of in the law only in case of poverty, as Luke 2:24. "According
to what Is said in the law of the Lord, a pair of turtle-doves, or two young
pigeons." This was allowed only in case the person was so poor that
she was not able to offer a lamb. Lev. 12:8.
And though his infinite condescension thus appeared
in the manner of his incarnation, yet his divine dignity also appeared in it;
for though he was conceived in the womb of a poor virgin, yet he was conceived
there by the power of the Holy Ghost. And his divine dignity also appeared in
the holiness of his conception and birth. Though he was conceived in the womb
of one of the corrupt race of mankind, yet he was conceived and born without
sin; as the angel said to the blessed Virgin, Luke 1:35. "The Holy
Ghost shall come upon thee, and the power of the Highest shall overshadow thee,
therefore also that holy thing which shall be born of thee, shall be called the
Son of God."
His infinite condescension marvelously appeared in
the manner of his birth. He was brought forth in a stable because there was no
room for them in the inn. The inn was taken up by others, that were looked upon
as persons of greater account. The Blessed Virgin, being poor and despised, was
turned or shut out. Though she was in such necessitous circumstances, yet those
that counted themselves her betters would not give place to her; and therefore,
in the time of her travail, she was forced to betake herself to a stable; and
when the child was born, it was wrapped in swaddling clothes, and laid in a
manger. There Christ lay a little infant, and there he eminently appeared as a
lamb.
But yet this feeble infant,
born thus in a stable, and laid in a manger, was born to conquer and triumph
over Satan, that roaring lion. He came to subdue the mighty powers of darkness,
and make a show of them openly, and so to restore peace on earth, and to
manifest God's good-will towards men, and to bring glory to God in the highest,
according as the end of his birth was declared by the joyful songs of the
glorious hosts of angels appearing to the shepherds at the same time that the
infant lay in the manger; whereby his divine dignity was manifested.
B) This admirable conjunction of excellencies
appears in the acts and various passages of Christ's life.
Though Christ dwelt in mean outward circumstances,
whereby his condescension and humility especially appeared, and his majesty was
veiled; yet his divine divinity and glory did in many of his acts shine through
the veil, and it illustriously appeared, that he was not only the Son of man,
but the great God.
Thus, in the circumstances of his infancy, his
outward meanness appeared; yet there was something then to show forth his
divine dignity, in the wise men's being stirred up to come from the east to
give honor to him their being led by a miraculous star, and coming and falling
down and worshipping him, and presenting him with gold, frankincense, and
myrrh. His humility and meekness wonderfully appeared in his subjection to his
mother and reputed father when he was a child. Herein he appeared as a lamb.
But his divine glory broke forth and shone when, at twelve years old, he
disputed with doctors in the temple. In that he appeared, in some measure, as
the Lion of the tribe of Judah.
And so, after he entered on his public ministry,
his marvellous humility and meekness was manifested in his choosing to appear
in such mean outward circumstances; and in being contented in them, when he was
so poor that he had not where to lay his head, and depended on the charity of
some of his followers for his subsistence, as appears by Luke 8. at the
beginning. How meek, condescending, and familiar his treatment of his
disciples; his discourses with them, treating them as a father his children,
yea, as friends and companions. How patient, bearing such affliction and
reproach, and so many injuries from the scribes and Pharisees, and others. In
these things he appeared as a Lamb.
And yet he at the same time did in many ways show
forth his divine majesty and glory, particularly in the miracles he wrought,
which were evidently divine works, and manifested omnipotent power, and so
declared him to be the Lion of the tribe of Judah. His wonderful and miraculous
works plainly showed him to be the God of nature; in that it appeared by them
that he had all nature in his hands, and could lay an arrest upon it, and stop
and change its course as he pleased. In healing the sick, and opening the eyes
of the blind, and unstopping the ears of the deaf, and healing the lame, he
showed that he was the God that framed the eye, and created the ear, and was
the author of the frame of man's body. By the dead's rising at his command, it
appeared that he was the author and fountain of life, and that "God the
Lord, to whom belong the issues from death." By his walking on the sea
in a storm, when the waves were raised, he showed himself to be that God spoken
of in Job 9:8. "That treadeth on the waves of the sea." By his
stilling the storm, and calming the rage of the sea, by his powerful command,
saying, "Peace, be still," he showed that he has the command
of the universe, and that he is that God who brings things to pass by the word
of his power, who speaks and it is done, who commands and it stands fast; Psalm
115:7. "Who stilleth the noise of the seas, the noise of their waves."
And Psalm 107:29. "That maketh the storm a calm, so that the waves
thereof are still." And Psalm 139:8f. "O Lord God of hosts,
who is a strong Lord like unto thee, or to thy faithfulness round about thee?
Thou rulest the raging of the sea: when the waves thereof arise, thou stillest
them." Christ, by casting out devils, remarkably appeared as the Lion
of the tribe of Judah, and showed that he was stronger than the roaring lion,
that seizes whom he may devour. He commanded them to come out, and they were
forced to obey. They were terribly afraid of him; they fall down before him,
and beseech him not so torment them. He forces a whole legion of them to
forsake their hold, by his powerful word; and they could not so much as enter
into the swine without his leave. He showed the glory of his omniscience, by
telling the thoughts of men; as we have often an account. Herein he appeared to
be that God spoken of, Amos 4:13. "That declareth unto man what is his
thought." Thus, in the midst of his meanness and humiliation, his
divine glory appeared in his miracles, John 2:11. "This beginning of
miracles did Jesus in Cana of Galilee, and manifested forth his glory."
And though Christ ordinarily appeared without
outward glory, and in great obscurity, yet at a certain time he threw off the
veil, and appeared in his divine majesty, so far as it could be outwardly
manifested to men in this frail state, when he was transfigured in the mount.
The apostle Peter, 2 Pet. 1:16,17. was an "eye-witness of his majesty,
when he received from God the Father honor and glory, when there came such a
voice to him from the excellent glory, This is my beloved Son, in whom I am
well pleased; which voice that came from heaven they heard, when they were with
him in the holy mount."
And at the same time that
Christ was wont to appear in such meekness, condescension, and humility, in his
familiar discourses with his disciples, appearing therein as the Lamb of God;
he was also wont to appear as The Lion of the tribe of Judah, with divine
authority and majesty, in his so sharply rebuking the scribes and Pharisees,
and other hypocrites.
C) This admirable conjunction of
excellencies remarkably appears in his offering up himself a sacrifice for
sinners in his last sufferings.
As this was the greatest thing in all the works of
redemption, the greatest act of Christ in that work; so in this act especially
does there appear that admirable conjunction of excellencies that has been
spoken of. Christ never so much appeared as a lamb, as when he was slain:
"He came like a lamb to the slaughter," Isaiah 53:7. Then he
was offered up to God as a lamb without blemish, and without spot: then
especially did he appear to be the anti-type of the lamb of the passover: 1 Cor
5:7. "Christ our Passover sacrificed for us." And yet in that
act he did in an especial manner appear as the Lion of the tribe of Judah; yea,
in this above all other acts, in many respects, as may appear in the following
things.
Christ's humiliation was great, in being born in
such a low condition, of a poor virgin, and in a stable. His humiliation was
great, in being subject to Joseph the carpenter, and Mary his mother, and
afterwards living in poverty, so as not to have where to lay his head; and in
suffering such manifold and bitter reproaches as he suffered, while he went
about preaching and working miracles. But his humiliation was never so great as
it was, in his last sufferings, beginning with his agony in the garden, till he
expired on the cross. Never was he subject to such ignominy as then, never did
he suffer so much pain in his body, or so much sorrow in his soul; never was he
in so great an exercise of his condescension, humility, meekness, and patience,
as he was in these last sufferings; never was his divine glory and majesty
covered with so thick and dark a veil; never did he so empty himself and make
himself of no reputation, as at this time.
And yet, never was his divine glory so manifested,
by any act of his, as in yielding himself up to these sufferings. When the
fruit of it came to appear, and the mystery and ends of it to be unfolded in
its issue, then did the glory of it appear, then did it appear as the most
glorious act of Christ that ever he exercised towards the creature. This act of
his is celebrated by the angels and hosts of heaven with peculiar praises, as that
which is above all others glorious, as you may see in the context, (Revelation
5:9-12) "And they sang a new song, saying, Thou art worthy to take the
book, and to open the seals thereof: for thou wast slain and hast redeemed us
to God by thy blood, out of every kindred, and tongue, and people, and nation;
and hast made us unto our God kings and priests: and we shall reign on the
earth. And I beheld, and I heard the voice of many angels round about the
throne, and the beasts, and the elders: and the number of them was ten thousand
times ten thousand, and thousands of thousands, saying with a loud voice Worthy
is the Lamb that was slain, to receive power, and riches, and wisdom, and
strength, and honor, and glory, and blessing."
Christ never did any thing whereby his love to the
Father was so eminently manifested, as in his laying down his life, under such
inexpressible sufferings, in obedience to his command and for the vindication
of the honor of his authority and majesty; nor did ever any mere creature give
such a testimony of love to God as that was.
And yet this was the greatest expression of his
love to sinful men who were enemies to God; Rom. 5:10. "When we were
enemies, we were reconciled to God, by the death of his Son." The
greatness of Christ's love to such, appears in nothing so much as in its being
dying love. That blood of Christ which fell in great drops to the ground, in
his agony, was shed from love to God's enemies, and his own. That shame and
spitting, that torment of body, and that exceeding sorrow, even unto death,
which he endured in his soul, was what he underwent from love to rebels against
God to save them from hell, and to purchase for them eternal glory. Never did
Christ so eminently show his regard to God's honor, as in offering up himself a
victim to Justice. And yet in this above all, he manifested his love to them
who dishonored God, so as to bring such guilt on themselves, that nothing less
than his blood could atone for it.
In Christ's great sufferings did his infinite
regard to the honor of God's justice distinguishingly appear, for it was from
regard to that that he thus humbled himself.
And yet in these sufferings, Christ was the target
of the vindictive expressions of that very justice of God. Revenging justice
then spent all its force upon him, on account of our guilt; which made him
sweat blood, and cry out upon the cross, and probably rent his vitals--broke
his heart, the fountain of blood, or some other blood vessels--and by the
violent fermentation turned his blood to water. For the blood and water that
issued out of his side, when pierced by the spear, seems to have been
extravasated blood, and so there might be a kind of literal fulfilment of Psalm
22:14. "I am poured out like water, and all my bones are out of joint:
my heart is like wax, it is melted in the midst of my bowels." And
this was the way and means by which Christ stood up for the honor of God's
justice, namely, by thus suffering its terrible executions. For when he had
undertaken for sinners, and had substituted himself in their room, divine
justice could have its due honor no other way than by his suffering its
revenges.
In this the diverse excellencies that met in the
person of Christ appeared, namely, his infinite regard to God's justice, and
such love to those that have exposed themselves to it, as induced him thus to
yield himself a sacrifice to it.
Christ's holiness never had such a trial as it had
then, and therefore never had so great a manifestation. When it was tried in
this furnace it came forth as gold, or as silver purified seven times. His
holiness then above all appeared in his steadfast pursuit of the honor of God,
and in his obedience to him. For his yielding himself unto death was
transcendently the greatest act of obedience that ever was paid to God by any one
since the foundation of the world.
And yet then Christ was in the greatest degree
treated as a wicked person would have been. He was apprehended and bound as a
malefactor. His accusers represented him as a most wicked wretch. In his
sufferings before his crucifixion, he was treated as if he had been the worst
and vilest of mankind, and then, he was put to a kind of death, that none but
the worst sort of malefactors were wont to suffer, those that were most abject
in their persons, and guilty of the blackest crimes. And he suffered as though
guilty from God himself, by reason of our guilt imputed to him; for he who knew
no sin, was made sin for us; he was made subject to wrath, as if he had been
sinful himself. He was made a curse for us.
Christ never so greatly manifested his hatred of
sin, as against God, as in his dying to take away the dishonor that sin had
done to God; and yet never was he to such a degree subject to the terrible
effects of God's hatred of sin, and wrath against it, as he was then. in this
appears those diverse excellencies meeting in Christ, namely, love to God, and
grace to sinners.
He was therein dealt with as if he had not been
worthy to live: they cry out, "Away with him! away with him! Crucify
him." John 19:15. And they prefer Barabbas before him. And he suffered
from the Father, as one whose demerits were infinite, by reason of our demerits
that were laid upon him.
And yet it was especially by that act of his
subjecting himself to those sufferings that he merited, and on the account of
which chiefly he was accounted worthy of the glory of his exaltation. Philip.
2:8, 9. "He humbled himself, and became obedient unto death; wherefore
God hath highly exalted him." And we see that it is on this account
chiefly, that he is extolled as worthy by saints and angels in the context:
"Worthy," say they, "is the Lamb that was slain."
This shows an admirable conjunction in him of infinite dignity, and infinite
condescension and love to the infinitely unworthy.
He never suffered so much from his Father, (though
not from any hatred to him, but from hatred to our sins,) for he then forsook
him, or took away the comforts of his presence; and then "it pleased
the Lord to bruise him, and put him to grief." as Isaiah 53:10. And
yet he never gave so great a manifestation of love to God as then, as has been
already observed.
So Christ never suffered so much from the hands of
men as he did then; and yet never was in so high an exercise of love to men. He
never was so ill treated by his disciples; who were so unconcerned about his
sufferings, that they .would not watch with him one hour, in his agony; and
when he was apprehended, all forsook him and fled, except Peter, who denied him
with oaths and curses. And yet then he was suffering, shedding his blood, and
pouring out his soul unto death for them. Yea, he probably was then shedding
his blood for some of them that shed his blood, for whom he prayed while they
were crucifying him; and who were probably afterwards brought home to Christ by
Peter's preaching. (Compare Luke 23:34. Acts 2:23,36,37,41. and chap. 3:17. and
chap. 4.) This shows an admirable meeting of justice and grace in the
redemption of Christ.
Christ never was so in his enemies' hands, as in
the time of his last sufferings. They sought his life before; but from time to
time they were restrained, and Christ escaped out of their hands, and this
reason is given for it, that his time was not yet come. But now they were
suffered to work their will upon him, he was in a great degree delivered up to
the malice and cruelty of both wicked men and devils. And therefore when
Christ's enemies came to apprehend him, he says to them, Luke 22:53. "When
I was daily with you in the temple ye stretched forth no hand against me: but
this is your hour, and the power of darkness."
And yet it was principally by means of those
sufferings that he conquered and overthrew his enemies. Christ never so
effectually bruised Satan's head, as when Satan bruised his heel. The weapon
with which Christ warred against the devil, and obtained a most complete
victory and glorious triumph over him, was the cross, the instrument and weapon
with which he thought he had overthrown Christ, and brought on him shameful
destruction. Col. 2:14,15. "Blotting out the handwriting of
ordinances,--nailing it to his cross: and having spoiled principalities and
powers, he made a show of them openly, triumphing over them in it." In
his last sufferings, Christ sapped the very foundations of Satan's kingdom, he
conquered his enemies in their own territories, and beat them with their own
weapons as David cut off Goliath's head with his own sword. The devil had, as
it were, swallowed up Christ, as the whale did Jonah-- but it was deadly poison
to him, he gave him a mortal wound in his own bowels. He was soon sick of his
morsel, and was forced to do by him as the whale did by Jonah. To this day he
is heart-sick of what he then swallowed as his prey. In those sufferings of
Christ was laid the foundation of all that glorious victory he has already
obtained over Satan, in the overthrow of his heathenish kingdom in the Roman
empire, and all the success the gospel has had since; and also of all his
future and still more glorious victory that is to be obtained in the earth.
Thus Samson's riddle is most eminently fulfilled, Judges 14:14. "Out of
the eater came forth meat, and out of the strong came forth sweetness."
And thus the true Samson does more towards the destruction of his enemies at
his death than in his life, in yielding up himself to death, he pulls down the
temple of Dagon, and destroys many thousands of his enemies, even while they
are making themselves sport in his sufferings--and so he whose type was the
ark, pulls down Dagon, and breaks off his head and hands in his own temple,
even while he is brought in there as Dagon's captive. (1 Samuel 5:1-4)
Thus Christ appeared at the same time, and in the
same act, as both a lion and a lamb. He appeared as a lamb in the hands of his
cruel enemies; as a lamb in the paws, and between the devouring jaws, of a
roaring lion; yea, he was a lamb actually slain by this lion: and yet at the
same time, as the Lion of the tribe of Judah, he conquers and triumphs over
Satan; destroying his own destroyer; as Samson did the lion that roared upon
him, when he rent him as he would a kid. And in nothing has Christ appeared so
much as a lion, in glorious strength destroying his enemies, as when he was
brought as a lamb to the slaughter. In his greatest weakness he was most
strong; and when he suffered most from his enemies, he brought the greatest
confusion on his enemies.
Thus this admirable conjunction
of diverse excellencies was manifest in Christ, in his offering up himself to
God in his last sufferings.
D) It is still
manifest in his acts, in his present state of exaltation in heaven. Indeed, in
his exalted state, he most eminently appears in manifestation of those
excellencies, on the account of which he is compared to a lion; but still he
appears as a lamb; Rev. 14:1. "And I looked, and lo, a Lamb stood on
mount Sion"; as in his state of humiliation he chiefly appeared as a
lamb, and yet did not appear without manifestation of his divine majesty and
power, as the Lion of the tribe of Judah. Though Christ be now at the
right-hand of God, exalted as King of heaven, and Lord of the universe; yet as
he still is in the human nature, he still excels in humility. Though the man
Christ Jesus be the highest of all creatures in heaven, yet he as much excels
them all in humility as he doth in glory and dignity, for none sees so much of
the distance between God and him as he does. And though he now appears in such
glorious majesty and dominion in heaven, yet he appears as a lamb in his
condescending, mild, and sweet treatment of his saints there, for he is a Lamb
still, even amidst the throne of his exaltation, and he that is the Shepherd of
the whole flock is himself a Lamb, and goes before them in heaven as such. Rev.
7:17. "For the Lamb, which is in the midst of the throne, shall feed
them, and shall lead them unto living fountains of waters, and God shall wipe
away all tears from their eyes." Though in heaven every knee bows to
him, and though the angels fall down before him adoring him, yet he treats his
saints with infinite condescension, mildness, and endearment. And in his acts
towards the saints on earth, he still appears as a lamb, manifesting exceeding
love and tenderness in his intercession for them, as one that has had
experience of affliction and temptation. He has not forgot what these things
are, nor has he forgot how to pity those that are subject to them. And he still
manifests his lamb-like excellencies, in his dealings with his saints on earth,
in admirable forbearance, love, gentleness, and compassion. Behold him
instructing, supplying, supporting, and comforting them; often coming to them,
and manifesting himself to them by his Spirit, that he may sup with them, and
they with him. Behold him admitting them to sweet communion, enabling them with
boldness and confidence to come to him, and solacing their hearts. And in
heaven Christ still appears, as it were, with the marks of his wounds upon him,
and so appears as a Lamb as it had been slain, as he was represented in vision
to St John, in the text, when he appeared to open the book sealed with seven
seals, which is part of the glory of his exaltation.
E) And lastly, this admirable conjunction
of excellencies will be manifest in Christ's acts at the last judgement.
He then, above all other times, will appear as the
Lion of the tribe of Judah in infinite greatness and majesty, when he shall
come in the glory of his Father, with all the holy angels, and the earth shall
tremble before him, and the hills shall melt. This is he (Rev. 20:11.) "that
shall sit on a great white throne, before whose face the earth and heaven shall
flee away." He will then appear in the most dreadful and amazing manner
to the wicked. The devils tremble at the thought of that appearance, and when
it shall be, the kings, and the great men, and the rich men, and the chief
captains. and the mighty men, and every bond-man and every free-man, shall hide
themselves in the dens, and in the rocks of the mountains, and shall cry to the
mountains and rocks to fall on them, to hide them from the face and wrath of
the Lamb. And none can declare or conceive of the amazing manifestations of
wrath in which he will then appear towards these, or the trembling and
astonishment the shrieking and gnashing of teeth, with which they shall stand
before his judgment-seat, and receive the terrible sentence of his wrath.
And yet he will at the same time appear as a Lamb
to his saints; he will receive them as friends and brethren, treating them with
infinite mildness and love. There shall be nothing in him terrible to them, but
towards them he will clothe himself wholly with sweetness and endearment. The
church shall be then admitted to him as his bride; that shall be her
wedding-day. The saints shall all be sweetly invited to come with him to
inherit the kingdom, and reign in it with him to all eternity.
[I would now show how the aforesaid teaching is of benefit
to us, in that
A) it gives us insight into the names of Christ in
Scripture,
B) it encourages us to accept him as our Savior,
C) it encourages us to accept him as our Friend.]
A) From this doctrine we may learn one
reason why Christ is called by such a variety of names, and held forth under
such a variety of representations, in Scripture. It is the better to signify
and exhibit to us that variety of excellencies that meet together and are
conjoined in him. Many appellations are mentioned together in one verse Isaiah
9:6. "For unto us a Child is born, unto us a Son is given, and the
government shall be upon his shoulder: and his name shall be called Wonderful,
Counsellor, the mighty God, the everlasting Father, the Prince of Peace."
It shows a wonderful conjunction of excellencies, that the same person should
be a Son, born and given, and yet be the everlasting Father, without beginning
or end, that he should be a Child, and yet be he whose name is Counsellor, and
the mighty God; and well may his name, in whom such things are conjoined, be
called wonderful.
By reason of the same wonderful conjunction,
Christ is represented by a great variety of sensible things, that are on some
account excellent. Thus in some places he is called a Sun, as Mal. 4:2, in
others a Star, Numb. 24:17. And he is especially represented by the Morning
star, as being that which excels all other stars in brightness, and is the
forerunner of the day, Rev. 22:16. And, as in our text, he is compared to a
lion in one verse, and a lamb in the next, so sometimes he is compared to a roe
or young hart, another creature most diverse from a lion. So in some places he
is called a rock, in others he is compared to a pearl. In some places he is
called a man of war, and the Captain of our Salvation, in other places he is
represented as a bridegroom. In the second chapter of Canticles, the first
verse, he is compared to a rose and a lily, that are sweet and beautiful
flowers; in the next verse but one, he is compared to a tree bearing sweet
fruit. In Isaiah 53:2 he is called a Root out of a dry ground; but elsewhere,
instead of that, he is called the Tree of Life, that grows (not in a dry or
barren ground, but) "in the midst of the paradise of God."
Rev. 2:7.
B) Let the consideration of this wonderful meeting of diverse
excellencies in Christ induce you to accept of him, and close with him as your
Savior. As all manner of excellencies meet in him, so there are concurring in
him all manner of arguments and motives, to move you to choose him for your
Savior, and every thing that tends to encourage poor sinners to come and put
their trust in him: his fullness and all-sufficiency as a Savior gloriously
appear in that variety of excellencies that has been spoken of.
Fallen man is in a state of exceeding great
misery, and is helpless in it; he is a poor weak creature, like an infant cast
out in its blood in the day that it is born. But Christ is the lion of the
tribe of Judah; he is strong, though we are weak; he hath prevailed to do that
for us which no creature else could do. Fallen man is a mean despicable
creature, a contemptible worm; but Christ, who has undertaken for us, is
infinitely honorable and worthy. Fallen man is polluted, but Christ is
infinitely holy; fallen man is hateful, but Christ is infinitely lovely; fallen
man is the object of God's indignation, but Christ is infinitely dear to him.
We have dreadfully provoked God, but Christ has performed that righteousness
which is infinitely precious in God's eyes.
And here is not only infinite strength and
infinite worthiness, but infinite condescension, and love and mercy, as great
as power and dignity. If you are a poor, distressed sinner, whose heart is
ready to sink for fear that God never will have mercy on you, you need not be
afraid to go to Christ, for fear that he is either unable or unwilling to help
you. Here is a strong foundation, and an inexhaustible treasure, to answer the
necessities of your poor soul, and here is infinite grace and gentleness to
invite and embolden a poor, unworthy, fearful soul to come to it. If Christ
accepts of you, you need not fear but that you will be safe, for he is a strong
Lion for your defense. And if you come, you need not fear but that you shall be
accepted; for he is like a Lamb to all that come to him, and receives then with
infinite grace and tenderness. It is true he has awful majesty, he is the great
God, and infinitely high above you; but there is this to encourage and embolden
the poor sinner, that Christ is man as well as God; he is a creature, as well
as the Creator, and he is the most humble and lowly in heart of any creature in
heaven or earth. This may well make the poor unworthy creature bold in coming
to him. You need not hesitate one moment; but may run to him, and cast yourself
upon him. You will certainly be graciously and meekly received by him. Though
he is a lion, he will only be a lion to your enemies, but he will be a lamb to
you. It could not have been conceived, had it not been so in the person of
Christ, that there could have been so much in any Savior, that is inviting and
tending to encourage sinners to trust in him. Whatever your circumstances are,
you need not be afraid to come to such a Savior as this. Be you never so wicked
a creature, here is worthiness enough; be you never so poor, and mean, and
ignorant a creature, there is no danger of being despised, for though he be so
much greater than you, he is also immensely more humble than you. Any one of
you that is a father or mother, will not despise one of your own children that
comes to you in distress: much less danger is there of Christ's despising you,
if you in your heart come to him.
Here let me a little expostulate with the poor, burdened, distressed soul.
1. What
are you afraid of, that you dare not venture your soul upon Christ? Are you
afraid that he cannot save you, that he is not strong enough to conquer the
enemies of your soul? But how can you desire one stronger than "the
almighty God"? as Christ is called, Isa. 9:6. Is there need of greater
than infinite strength? Are you afraid that he will not be willing to stoop so
low as to take any gracious notice of you? But then, look on him, as he stood
in the ring of soldiers, exposing his blessed face to be buffeted and spit upon
by them! Behold him bound with his back uncovered to those that smote him! And
behold him hanging on the cross! Do you think that he that had condescension
enough to stoop to these things, and that for his crucifiers, will be unwilling
to accept of you, if you come to him? Or, are you afraid that if he does accept
you, that God the Father will not accept of him for you? But consider, will God
reject his own Son, in whom his infinite delight is, and has been, from all
eternity, and who is so united to him, that if he should reject him he would
reject himself?
2. What
is there that you can desire should be in a Savior, that is not in Christ? Or,
wherein should you desire a Savior should be otherwise than Christ is? What
excellency is there wanting? What is there that is great or good; what is there
that is venerable or winning; what is there that is adorable or endearing; or,
what can you think of that would be encouraging, which is not to be found in
the person of Christ? Would you have your Savior to be great and honorable,
because you are not willing to be beholden to a mean person? And, is not Christ
a person honorable enough to be worthy that you should be dependent on him? Is
he not a person high enough to be appointed to so honorable a work as your
salvation? Would you not only have a Savior of high degree, but would you have
him, notwithstanding his exaltation and dignity, to be made also of low degree,
that he might have experience of afflictions and trials, that he might learn by
the things that he has suffered, to pity them that suffer and are tempted? And
has not Christ been made low enough for you? and has he not suffered enough?
Would you not only have him possess experience of the afflictions you now
suffer, but also of that amazing wrath that you fear hereafter, that he may
know how to pity those that are in danger, and afraid of it? This Christ has
had experience of, which experience gave him a greater sense of it, a thousand
times, than you have, or any man living has. Would you have your Savior to be
one who is near to God, that so his mediation might be prevalent with him? And
can you desire him to be nearer to God than Christ is, who is his only-begotten
Son, of the same essence with the Father? And would you not only have him near
to God, but also near to you, that you may have free access to him? And would you
have him nearer to you than to be in the same nature, united to you by a
spiritual union, so close as to be fitly represented by the union of the wife
to the husband, of the branch to the vine, of the member to the head; yea, so
as to be one spirit? For so he will be united to you, if you accept of him.
Would you have a Savior that has given some great and extraordinary testimony
of mercy and love to sinners, by something that he has done, as well as by what
he says? And can you think or conceive of greater things than Christ has done?
Was it not a great thing for him, who was God, to take upon him human nature:
to be not only God, but man thenceforward to all eternity? But would you look
upon suffering for sinners to be a yet greater testimony of love to sinners,
than merely doing, though it be ever so extraordinary a thing that he has done?
And would you desire that a Savior should suffer more than Christ has suffered
for sinners? What is there wanting, or what would you add if you could, to make
him more fit to be your Savior?
But further, to induce you to accept of Christ as your Savior, consider two
things particularly.
3. How
much Christ appears as the Lamb of God in his invitations to you to come to him
and trust in him. With what sweet grace and kindness does he, from time to
time, call and invite you, as Prov. 8:4. "Unto you, O men, I call, and
my voice is to the sons of men." And Isaiah 55:1-3 "Ho, every
one that thirsteth, come ye to the waters, and he that hath no money, come ye,
buy and eat-- yea come, buy wine and milk without money, and without price."
How gracious is he here in inviting every one that thirsts, and in so repeating
his invitation over and over, "Come ye to the waters, come, buy and eat
- - yea come!" Mark the excellency of that entertainment which he
invites you to accept of; "Come, buy wine and milk!" your
poverty, having nothing to pay for it, shall be no objection, "Come, he
that hath no money, come without money, and without price!" What
gracious arguments and expostulations he uses with you! "Wherefore do
ye spend money for that which is not bread? and your labor for that which
satisfieth not? Hearken diligently unto me, and eat ye that which is good, and
let your soul delight itself in fatness." As much as to say, It is
altogether needless for you to continue laboring and toiling for that which can
never serve your turn, seeking rest in the world, and in your own righteousness
-- I have made abundant provision for you, of that which is really good, and
will fully satisfy your desires, and answer your end, and I stand ready to
accept of you: you need not be afraid; If you will come to me, I will engage to
see all your wants supplied, and you made a happy creature. As he promises in
the third verse, "Incline your ear, and come unto me: Hear, and your
soul shall live, and I will make an everlasting covenant with you, even the
sure mercies of David." And so Prov. 9 at the beginning. How gracious
and sweet is the invitation there! "Whoso is simple, let him turn in
hither;" let you be never so poor, ignorant, and blind a creature, you
shall be welcome. And in the following words Christ sets forth the provision
that he has made for you, "Come, eat of my bread, and drink of the wine
which I have mingled." You are in a poor famishing state, and have
nothing wherewith to feed your perishing soul; you have been seeking something,
but yet remain destitute. Hearken, how Christ calls you to eat of his bread,
and to drink of the wine that he hath mingled! And how much like a lamb does
Christ appear in Matt. 9:28 30. "Come unto me, all ye that labor and
are heavy laden, and I will give you rest. Take my yoke upon you, and learn of
me, for I am meek and lowly in heart, and ye shall find rest to your souls. For
my yoke is easy, and my burden is light." O thou poor distressed soul!
whoever thou art, consider that Christ mentions thy very case when he calls to
them who labor and are heavy laden! How he repeatedly promises you rest if you
come to him! In the 28th verse he says, "I will give you rest."
And in the 29th verse, "Ye shall find rest to your souls."
This is what you want. This is the thing you have been so long in vain seeking
after. O how sweet would rest be to you, if you could but obtain it! Come to
Christ, and you shall obtain it. And hear how Christ, to encourage you,
represents himself as a lamb! He tells you, that he is meek and lowly in heart,
and are you afraid to come to such a one! And again, Rev. 3:20. "Behold,
I stand at the door and knock: if any man hear my voice, and open the door, I
will come in to him, and I will sup with him and he with me." Christ
condescends not only to call you to him, but he comes to you; he comes to your
door, and there knocks. He might send an officer and seize you as a rebel and
vile malefactor, but instead of that, he comes and knocks at your door, and
seeks that you would receive him into your house, as your Friend and Savior.
And he not only knocks at your door, but he stands there waiting, while you are
backward and unwilling. And not only so, but he makes promises what he will do
for you, if you will admit him, what privileges he will admit you to; he will
sup with you, and you with him. And again, Rev. 22:16,17. "I am the
root and the offspring of David, and the bright and morning star. And the
Spirit and the bride say, Come. And let him that heareth, say, Come. And let
him that is athirst come. And whosoever will let him take of the water of life
freely." How does Christ here graciously set before you his own
winning attractive excellency! And how does he condescend to declare to you not
only his own invitation, but the invitation of the Spirit and the bride, if by
any means he might encourage you to come! And how does he invite every one that
will, that they may "take of the water of life freely," that
they may take it as a free gift, however precious it be, and though it be the
Water of life.
4. If
you do come to Christ, he will appear as a Lion, in his glorious power and
dominion, to defend you. All those excellencies of his, in which he appears as
a lion, shall be yours, and shall be employed for you in your defense, for your
safety, and to promote your glory, he will be as a lion to fight against your
enemies. He that touches you, or offends you, will provoke his wrath, as he
that stirs up a lion. Unless your enemies can conquer this Lion, they shall not
be able to destroy or hurt you; unless they are stronger than he, they shall
not be able to hinder your happiness. Isaiah 31:4. "For thus hath the
Lord spoken unto me, Like as the lion and the young lion roaring on his prey,
when a multitude of shepherds is called forth against him, he will not be
afraid of their voice, nor abase himself for the noise of them; so shall the
Lord of hosts come down to fight for mount Zion, and for the hill thereof."
C) Let what has been said be improved to
induce you to love the Lord Jesus Christ, and choose him for your friend and
portion. As there is such an admirable meeting of diverse excellencies in
Christ, so there is every thing in him to render him worthy of your love and
choice, and to win and engage it. Whatsoever there is or can be desirable in a
friend, is in Christ, and that to the highest degree that can be desired.
Would you choose for a friend a person of great
dignity? It is a thing taking with men to have those for their friends who are
much above them; because they look upon themselves honored by the friendship of
such. Thus, how taking would it be with an inferior maid to be the object of
the dear love of some great and excellent prince. But Christ is infinitely
above you, and above all the princes of the earth; for he is the King of kings.
So honorable a person as this offers himself to you, in the nearest and dearest
friendship.
And would you choose to have a friend not only
great but good? In Christ infinite greatness and infinite goodness meet
together, and receive lustre and glory one from another. His greatness is
rendered lovely by his goodness. The greater any one is without goodness, so
much the greater evil; but when infinite goodness is joined with greatness, it
renders it a glorious and adorable greatness. So, on the other hand, his
infinite goodness receives lustre from his greatness. He that is of great
understanding and ability, and is withal of a good and excellent disposition,
is deservedly more esteemed than a lower and lesser being with the same kind
inclination and good will. Indeed goodness is excellent in whatever subject it
be found; it is beauty and excellency itself, and renders all excellent that are
possessed of it; and yet most excellent when joined with greatness. The very
same excellent qualities of gold render the body in which they are inherent
more precious, and of greater value, when joined with greater than when with
lesser dimensions. And how glorious is the sight, to see him who is the great
Creator and supreme Lord of heaven and earth, full of condescension, tender
pity and mercy, towards the mean and unworthy! His almighty power, and infinite
majesty and self-sufficiency, render his exceeding love and grace the more
surprising And how do his condescension and compassion endear his majesty,
power, and dominion, and render those attributes pleasant, that would otherwise
be only terrible! Would you not desire that your friend, though great and
honorable, should be of such condescension and grace, and so to have the way
opened to free access to him, that his exaltation above you might not hinder
your free enjoyment of his friendship? -- And would you choose not only that
the infinite greatness and majesty of your friend should be, as it were,
mollified and sweetened with condescension and grace; but would you also desire
to have your friend brought nearer to you? Would you choose a friend far above
you, and yet as it were upon a level with you too? Though it be taking with men
to have a near and dear friend of superior dignity, yet there is also an
inclination in them to have their friend a sharer with them in circumstances.
Thus is Christ. Though he be the great God, yet he has, as it were, brought
himself down to be upon a level with you, so as to become man as you are that
he might not only be your Lord, but your brother, and that he might be the more
fit to be a companion for such a worm of the dust. This is one end of Christ's
taking upon him man's nature, that his people might be under advantages for a
more familiar converse with him than the infinite distance of the divine nature
would allow of. And upon this account the church longed for Christ's
incarnation, Cant. 8:1. "O that thou wert my brother that sucked the
breast of my mother! when I should find thee without, I would kiss thee, yea, I
should not be despised." One design of God in the gospel is to bring
us to make God the object of our undivided respect, that he may engross our
regard every way, that whatever natural inclination there is in our souls, he
may be the centre of it; that God may be all in all. But there is an
inclination in the creature, not only to the adoration of a Lord and Sovereign,
but to complacence in some one as a friend, to love and delight in some one
that may be conversed with as a companion. And virtue and holiness do not
destroy or weaken this inclination of our nature. But so hath God contrived in
the affair of our redemption, that a divine person may be the object even of
this inclination of our nature. And in order hereto, such a one is come down to
us, and has taken our nature, and is become one of us, and calls himself our
friend, brother, and companion. Psalm 122:8. "For my brethren and
companions' sake, will I now say, Peace be within thee."
But is it not enough in order
to invite and encourage you to free access to a friend so great and high, that
he is one of infinite condescending grace, and also has taken your own nature,
and is become man? But would you, further to embolden and win you, have him a
man of wonderful meekness and humility? Why, such a one is Christ! He is not
only become man for you, but far the meekest and most humble of all men, the
greatest instance of these sweet virtues that ever was, or will be. And besides
these, he has all other human excellencies in the highest perfection. These,
indeed, are no proper addition to his divine excellencies. Christ has no more
excellency in his person, since his incarnation, than he had before; for divine
excellency is infinite, and cannot be added to. Yet his human excellencies are
additional manifestations of his glory and excellency to us, and are additional
recommendations of him to our esteem and love, who are of finite comprehension.
Though his human excellencies are but communications and reflections of his
divine, and though this light, as reflected, falls infinitely short of the
divine fountain of light in its immediate glory; yet the reflection shines not
without its proper advantages, as presented to our view and affection. The
glory of Christ in the qualifications of his human nature, appears to us in
excellencies that are of our own kind, and are exercised in our own way and
manner, and so, in some respect, are peculiarly fitted to invite our
acquaintance and draw our affection. The glory of Christ as it appears in his
divinity, though far brighter, more dazzles our eyes, and exceeds the strength
of our sight or our comprehension; but, as it shines in the human excellencies
of Christ, it is brought more to a level with our conceptions, and suitableness
to our nature and manner, yet retaining a semblance of the same divine beauty,
and a savor of the same divine sweetness. But as both divine and human
excellencies meet together in Christ, they set off and recommend each other to
us. It tends to endear the divine majesty and holiness of Christ to us, that
these are attributes of one in our nature, one of us, who is become our
brother, and is the meekest and humblest of men. It encourages us to look upon
these divine perfections, however high and great; since we have some near
concern in and liberty freely to enjoy them. And on the other hand, how much
more glorious and surprising do the meekness, the humility, obedience,
resignation, and other human excellencies of Christ appear, when we consider
that they are in so great a person, as the eternal Son of God, the Lord of
heaven and earth!
By your choosing Christ for your friend and
portion, you will obtain these two infinite benefits.
5. Christ
will give himself to you, with all those various excellencies that meet in him,
to your full and everlasting enjoyment. He will ever after treat you as his
dear friend; and you shall ere long be where he is, and shall behold his glory,
and dwell with him, in most free and intimate communion and enjoyment.
When the saints get to heaven, they shall not
merely see Christ, and have to do with him as subjects and servants with a
glorious and gracious Lord and Sovereign, but Christ will entertain them as
friends and brethren. This we may learn from the manner of Christ's conversing
with his disciples here on earth: though he was their Sovereign Lord, and did
not refuse, but required, their supreme respect and adoration, yet he did not
treat them as earthly sovereigns are wont to do their subjects. He did not keep
them at an aweful distance, but all along conversed with them with the most
friendly familiarity, as a father amongst a company of children, yea, as with
brethren. So he did with the twelve, and so he did with Mary, Martha, and
Lazarus. He told his disciples, that he did not call them servants, but
friends, and we read of one of them that leaned on his bosom: and doubtless he
will not treat his disciples with less freedom and endearment in heaven. He will
not keep them at a greater distance for his being in a state of exaltation; but
he will rather take them into a state of exaltation with him. This will be the
improvement Christ will make of his own glory, to make his beloved friends
partakers with him, to glorify them in his glory, as he says to his Father,
John 17:22, 23. "And the glory which thou hast given me, have I given
them, that they may be one, even as we are one I in them" etc. We are
to consider, that though Christ is greatly exalted, yet he is exalted, not as a
private person for himself only, but as his people's head; he is exalted in
their name, and upon their account, as the first fruits, and as representing
the whole harvest. He is not exalted that he may be at a greater distance from
them, but that they may be exalted with him. The exaltation and honor of the
head is not to make a greater distance between the head and the members, but
the members have the same relation and union with the head they had before, and
are honored with the head; and instead of the distance being greater, the union
shall be nearer and more perfect. When believers get to heaven, Christ will
conform them to himself, as he is set down in his Father's throne, so they
shall sit down with him on his throne, and shall in their measure be made like
him.
When Christ was going to heaven, he comforted his
disciples with the thought, that after a while, he would come again and take
them to himself, that they might be with him. And we are not to suppose that
when the disciples got to heaven, they found him keeping a greater distance
than he used to do. No, doubtless, be embraced them as friends, and welcomed
them to his and their Father's house, and to his and their glory. They who had
been his friends in this world, who had been together with him here, and had
together partaken of sorrows and troubles, are now welcomed by him to rest, and
to partake of glory with him. He took them and led them into his chambers, and
showed them all his glory; as he prayed, John 17:24. "Father, I will
that they also whom thou hast given me, be with me, that they may behold the
glory which thou hast given me." And he led them to his living
fountains of waters, and made them partake of his delights, as he prays John
17:13. "That my joy may be fulfilled in themselves," and set
them down with him at his table in his kingdom, and made them partake with him
of his dainties, according to his promise, Luke 22:30, and led them into his
banqueting house, and made them to drink new wine with him in the kingdom of
his heavenly Father, as he foretold them when he instituted the Lord's supper,
Matt. 26:29.
Yea the saints' conversation with Christ in heaven
shall not only be as intimate, and their access to him as free, as of the
disciples on earth, but in many respects much more so; for in heaven, that
vital union shall be perfect, which is exceeding imperfect here. While the
saints are in this world, there are great remains of sin and darkness to
separate or disunite them from Christ, which shall then all be removed. This is
not a time for that full acquaintance, and those glorious manifestations of
love, which Christ designs for his people hereafter; which seems to be
signified by his speech to Mary Magdalene, when ready to embrace him, when she
met him after his resurrection; John 20:17. "Jesus saith unto her,
Touch me not; for I am not yet ascended to my Father."
When the saints shall see Christ's glory and
exaltation in heaven, it will indeed possess their hearts with the greater
admiration and adoring respect, but it will not awe them into any separation,
but will serve only to heighten their surprise and joy, when they find Christ
condescending to admit them to such intimate access, and so freely and fully
communicating himself to them. So that if we choose Christ for our friend and
portion, we shall hereafter be so received to him, that there shall be nothing
to hinder the fullest enjoyment of him, to the satisfying the utmost cravings
of our souls. We may take our full swing at gratifying our spiritual appetite
after these holy pleasures. Christ will then say, as in Cant. 5:1. "Eat,
O friends, drink, yea, drink abundantly O beloved." And this shall be
our entertainment to all eternity! There shall never be any end of this
happiness, or any thing to interrupt our enjoyment of it, or in the least to
molest us in it!
6. By
your being united to Christ, you will have a more glorious union with and
enjoyment of God the Father, than otherwise could be. For hereby the saints'
relation to God becomes much nearer; they are the children of God in a higher
manner than otherwise could be. For, being members of God's own Son, they are
in a sort partakers of his relation to the Father: they are not only sons of
God by regeneration, but by a kind of communion in the sonship of the eternal
Son. This seems to be intended, Gal. 4:4-6. "God sent forth his Son,
made of a woman, made under the law, to redeem them that are under the law,
that we might receive the adoption of sons. And because ye are sons, God hath
sent forth the Spirit of his Son into your hearts, crying, Abba, Father."
The church is the daughter of God not only as he hath begotten her by his word
and Spirit but as she is the spouse of his eternal Son.
So we being members of the Son, are partakers in
our measure of the Father's love to the Son, and complacence in him. John
17:23. "I in them, and thou in me, -- Thou hast loved them as thou hast
loved me." And ver. 26. "That the love wherewith thou hast
loved me may be in them." And chap. 16:27. "The Father himself
loveth you, because ye have loved me, and have believed that I came out from
God." So we shall, according to our capacities, be partakers of the
Son's enjoyment of God, and have his joy fulfilled in ourselves, John 17:13.
And by this means we shall come to an immensely higher, more intimate and full
enjoyment of God, than otherwise could have been. For there is doubtless an
infinite intimacy between the Father and the Son which is expressed by his
being in the bosom of the Father. And saints being in him, shall, in their
measure and manner, partake with him in it, and of the blessedness of it.
And thus is the affair of our redemption ordered,
that thereby we are brought to an immensely more exalted kind of union with
God, and enjoyment of him, both the Father and the Son, than otherwise could
have been. For Christ being united to the human nature, we have advantage for a
more free and full enjoyment of him, than we could have had if he had remained
only in the divine nature. So again, we being united to a divine person, as his
members, can have a more intimate union and intercourse with God the Father,
who is only in the divine nature, than otherwise could be. Christ, who is a
divine person, by taking on him our nature, descends from the infinite distance
and height above us, and is brought nigh to us; whereby we have advantage for
the full enjoyment of him. And, on the other hand, we, by being in Christ a
divine person, do as it were ascend up to God, through the infinite distance,
and have hereby advantage for the full enjoyment of him also.
This was the design of Christ, that he, and his Father, and his people, might all be united in one. John 17:21 23. "That they all may be one, as thou, Father, art in me, and I in thee -- that they also may be one in us; that the world may believe that thou hast sent me. And the glory which thou hast given me, I have given them, that they may be one, even as we are one; I in them and thou in me, that they may be made perfect in one." Christ has brought it to pass, that those whom the Father has given him should be brought into the household of God, that he and his Father, and his people, should be as one society, one family; that the church should be as it were admitted into the society of the blessed Trinity.