PERIOD
II
THE TIME OF CHRIST’S
HUMILIATION
HAVING shown how the
work of redemption was carried on through the first period, from the fall of
man to the incarnation of Christ, I come now to the second period, viz. the
time of Christ’s humiliation, or the space from the incarnation of Christ to
his resurrection. And this is the most remarkable article of time that ever was
or ever will be. Though it was but between thirty and forty years, yet more was
done in it than had been done from the beginning of the world to that time. We
have observed, that all that had been done from the fall to the incarnation of
Christ, was only preparatory for what was done now. And it may also be
observed, that all that was done before the beginning of time, in the eternal
counsels of God, and that eternal transaction there was between the persons of
the Trinity, chiefly respected this period. We therefore now proceed to
consider the second proposition, viz.
That during the time of
Christ’s humiliation, from his incarnation to his resurrection, the purchase of
redemption was made.
Though there were many
things done in the affair of redemption from the fall of man to this time,
though millions of sacrifices had been offered up, yet nothing was done to
purchase redemption before Christ’s incarnation. No part of the purchase was
made, no part of the price was offered until now. But as soon as Christ was
incarnate, then the purchase began immediately without any delay. And the whole
time of Christ’s humiliation, from the morning that Christ began to be
incarnate, until the morning that he rose from the dead, was taken up in this
purchase. And then the purchase was entirely and completely finished. As
nothing was done before Christ’s incarnation, so nothing was done after his
resurrection, to purchase redemption for men. Nor will there ever be anything
more done to all eternity. But that very moment that the human nature of Christ
ceased to remain under the power of death, the utmost farthing was paid of the
price of the salvation of every one of the elect.
But for the more
orderly and regular consideration of the great things done by our Redeemer to
purchase redemption for us,
1. I would speak of
Christ’s becoming incarnate to qualify himself for this purchase — and,
2. I would speak of the
purchase itself.
PERIOD II, PART I
OF CHRIST’S BECOMING
INCARNATE TO QUALIFY HIMSELF FOR THE PURCHASE OF REDEMPTION
FIRST, I would consider
Christ’s coming into the world, or his taking upon him our nature to put
himself in a capacity to purchase redemption for us. — Christ became incarnate,
or which is the same thing, became man, to put himself in a capacity for
working out our redemption. For though Christ, as God, was infinitely
sufficient for the work, yet to his being in an immediate capacity for it, it
was needful that he should not only be God, but man. If Christ had remained
only in the divine nature, he would not have been in a capacity to have
purchased our salvation, not from any imperfection of the divine nature, but by
reason of its absolute and infinite perfection. For Christ, merely as God, was
not capable either of that obedience or suffering that was needful. The divine
nature is not capable of suffering, for it is infinitely above all suffering.
Neither is it capable of obedience to that law that was given to man. It is as
impossible that one who is only God, should obey the law that was given to man,
as it is that he should suffer man’s punishment.
And it was necessary
not only that Christ should take upon him a created nature, but that he should
take upon him our nature. It would not have sufficed for us for Christ to have
become an angel, and to have obeyed and suffered in the angelic nature. But it
was necessary that he should become a man, and that upon three accounts.
I. It was needful to
answer the law, that that nature should obey the law, to which the law was
given. Man’s law could not be answered, but by being obeyed by man. God
insisted upon it, that the law which he had given to man should be honored and
submitted to, and fulfilled by the nature of man, otherwise the law could not
be answered for men. The words that were spoken, Thou shalt not eat thereof,
Thou shalt, or Thou shalt not do thus or thus, were spoken to the race of
mankind, to the human nature, and therefore the human nature must fulfill them.
2. It was needful to
answer the law that the nature that sinned should die. These words, “Thou shalt
surely die,” respect the human nature. The same nature to which the command was
given, was the nature to which the threatening was directed.
3. God saw meet, that
the same world which was the stage of man’s fall and ruin, should also be the
stage of his redemption. We read often of his coming into the world to save
sinners, and of God’s sending him into the world for this purpose. It was
needful that he should come into this sinful, miserable, undone world, to
restore and save it. In order to man’s recovery, it was needful that he should
come down to man, to the world that was man’s proper habitation, and that he
should tabernacle with us, John 1:14, “The Word was made flesh, and dwelt among
us.”
Concerning the
incarnation of Christ, I would observe these following things.
I. The incarnation
itself, in which especially two things are to be considered, viz.
1. His conception,
which was in the womb of one of the race of mankind, whereby he became truly
the Son of Man, as he was often called. He was one of the posterity of Adam,
and a child of Abraham, and a son of David, according to God’s promise. But his
conception was not in the way of ordinary generation, but by the power of the
Holy Ghost. Christ was formed in the womb of the Virgin, of the substance of
her body, by the power of the Spirit of God. So that he was the immediate son
of the woman, but not the immediate son of any male whatsoever, and so was the
seed of the woman, and the son of a virgin, one that had never known man.
2. His birth. — Though
the conception of Christ was supernatural, yet after he was conceived, and so
the incarnation of Christ begun, his human nature was gradually perfected in
the womb of the virgin, in a way of natural progress, and so his birth was in
the way of nature. But his conception being supernatural, by the power of the
Holy Ghost, he was both conceived and born without sin.
II. The second thing I
would observe concerning the incarnation of Christ, is the fullness of the time
in which it was accomplished. It was after things had been preparing for it
from the very first fall of mankind, and when all things were ready. It came to
pass at a time, which in infinite wisdom was the most fit and proper, Gal. 4:4,
“But when the fulness of time was come, God sent forth his Son, made of a
woman, made under the law.”
It was now the most
proper time on every account. Any time before the flood would not have been so
fit a time. For then the mischief and ruin that the fall brought on mankind,
was not so fully seen. The curse did not so fully come on the earth before the
flood, as it did afterwards. For though the ground was cursed in a great
measure before, yet it pleased God that the curse should once, before the
restoration by Christ, be executed in an universal destruction, as it were, of
the very form of the earth, that the dire effects of the fall might once in
such a way be seen before the recovery by Christ. Though mankind were mortal
before the flood, yet their lives were the greater part of a thousand years in
length, a kind of immortality in comparison with what the life of man is now.
It pleased God, that that curse, “Dust thou art, and into dust thou shalt
return,” should have its full accomplishment, and be executed in its greatest
degree on mankind, before the Redeemer came to purchase never ending life for
man.
It would not have been
so fit a time for Christ to come, after the flood, before Moses’ time. For
until then mankind were not so universally apostatized from the true God. They
were not fallen universally into heathenish darkness. And so the need of
Christ, the light of the world, was not so evident. And the woeful consequence
of the fall with respect to man’s mortality, was not so fully manifest until
then. For man’s life was not so shortened as to be reduced to the present
standard until about Moses’ time.
It was most fit that
the time of the Messiah’s coming should not be until many ages after Moses’
time, until all nations, but the children of Israel, had lain long in
heathenish darkness, that the remediableness or their disease might by long
experience be seen, and so the absolute necessity of the heavenly physician,
before he came.
Another reason why
Christ did not come soon after the flood probably was that the earth might be
full of people, that Christ might have the more extensive kingdom, and that the
effects of his light, and power, and grace, might be glorified, and that his
victory over Satan might be attended with the more glory in the multitude of
his conquests. It was also needful that the coming of Christ should be many
ages after Moses, that the church might be prepared which was formed by Moses
for his coming, by the Messiah’s being long prefigured, and by his being many
ways foretold, and by his being long expected. It was not proper that Christ
should come before the Babylonian captivity, because Satan’s kingdom was not
then come to the height. The heathen world before that consisted of lesser
kingdoms. But God saw meet that the Messiah should come in the time of one of
the four great monarchies of the world. Nor was it proper that he should come
in the time of the Babylonian monarchy. For it was God’s will, that several
general monarchies should follow one another, and that the coming of the
Messiah should be in the time of the last, which appeared above them all. The
Persian monarchy, by overcoming the Babylonian, appeared above it. And so the
Grecian, by overcoming the Persian, appeared above that, and for the same
reason, the Roman above the Grecian. Now it was the will of God, that his Son
should make his appearance in the world in the time of this greatest and
strongest monarchy, which was Satan’s visible kingdom in the world, that by
overcoming this, he might visibly overcome Satan’s kingdom in its greatest
strength and glory, and so obtain the more complete triumph over Satan himself.
It was not proper that
Christ should come before the Babylonian captivity. For, before that we have
not histories of the state of the heathen world, to give us an idea of the need
of a Savior. And besides, before that, learning did not much flourish, and so
there had not been an opportunity to show the insufficiency of human learning
and wisdom to reform and save mankind. Again, before that, the Jews were not
dispersed over the world, as they were afterwards. And so things were not
prepared in this respect for the coming of Christ. The necessity of abolishing
the Jewish dispensation was not then so apparent as it was afterwards, by
reason of the dispersion of the Jews. Neither was the way prepared for the
propagation of the gospel, as it was afterwards, by the same dispersion. Many
other things might be mentioned, by which it would appear, that no other time
before that very time in which Christ did come, would have been proper for his
appearing in the world to purchase the redemption of men.
III. The next thing
that I would observe concerning the incarnation of Christ, is the greatness of
this event. Christ’s incarnation was a greater and more wonderful thing than
ever had come to pass. And there has been but one that has ever come to pass
which was greater, and that was the death of Christ, which was afterwards. But
Christ’s incarnation was a greater thing than had ever come to pass before. The
creation of the world was a very great thing, but not so great a thing as the
incarnation of Christ. It was a great thing for God to make the creature, but
not so great as for God, as for the Creator himself, to become a creature. We
have spoken of many great things that were accomplished from one age to
another, in the ages between the fall of man and the incarnation of Christ. But
God’s becoming man was a greater thing than they all. When Christ was born, the
greatest person was born that ever was, or ever will be born.
IV. What I would next
observe concerning the incarnation of Christ, are the remarkable circumstances
of it, such as his being born of a poor virgin, that was a pious holy person,
but poor, as appeared by her offering at her purification, Luke 2:24, “And to
offer a sacrifice according to that which is said in the law of the Lord, a
pair of turtle doves, or two young pigeons.” Which refers to Lev. 5:7, “And if
she be not able to bring a lamb, then she shall bring two turtle doves, or two
young pigeons.” And this poor virgin was espoused to an husband who was a poor
man. Though they were both of the royal family of David, the most honorable
family, and Joseph was the rightful heir to the crown. Yet the family was
reduced to a very low state, which is represented by the tabernacle of David’s
being fallen or broken down, Amos 9:11, “In that day will I raise up the
tabernacle of David that is fallen, and close up the breaches thereof; and I
will raise up his ruins, and I will build it as in the days of old.”
He was born in the town
of Bethlehem, as was foretold. And there was a very remarkable providence of
God to bring about the fulfillment of this prophecy, the taxing of all the
world by Augustus Caesar, as in Luke 2. He was born in a very low condition,
even in a stable, and laid in a manger.
V. I would observe the
concomitants of this great event, or the remarkable events with which it was
attended. — And,
I. The first thing I
would take notice of that attended the incarnation of Christ, was the return of
the Spirit, which indeed began a little before the incarnation of Christ; but
yet was given on occasion of that, as it was to reveal either his birth, or the
birth of his forerunner, John the Baptist. I have before observed how the
spirit of prophecy ceased not long after the book of Malachi was written. From
about the same time visions and immediate revelations ceased also. But now, on
this occasion, they are granted anew, and the Spirit in these operations
returns again. The first instance of its restoration that we have any account
of is in the vision of Zacharias, the father of John the Baptist, which we read
of in Luke 1. The next is in the vision which the Virgin Mary had, of which we
read also in the same chapter. The third is in the vision which Joseph had, of
which we read in Mat. 1:20-24. In the next place, the Spirit was given to
Elizabeth, Luke 1:41. Next, it was given to Mary, as appears by her song, Luke
1:46, etc. Then to Zacharias again, Luke 1:64. Then it was sent to the
shepherds, of which we have an account in Luke 2:9. Then it was given to
Simeon, Luke 2:25. Then to Anna, verse 36. Then to the wise men in the east.
Then to Joseph again, directing him to flee into Egypt, and after that
directing his return.
2. The next concomitant
of Christ’s incarnation that I would observe is, the great notice that was
taken of it in heaven, and on earth. How it was noticed by the glorious
inhabitants of the heavenly world, appears by their joyful songs on this
occasion, heard by the shepherds in the night. This was the greatest event of
Providence that ever the angels had beheld. We read of their singing praises
when they saw the formation of this lower world, Job 38:7, “When the morning
stars sang together, and all the sons of God shouted for joy.” And as they sang
praises then, so they do now, on this much greater occasion, of the birth of
the Son of God, who is the Creator of the world.
The glorious angels had
all along expected this event. They had taken great notice of the prophecies
and promises of these things all along. For we are told, that the angels desire
to look into the affairs of redemption, 1 Pet. 1:12. They had all along been
the ministers of Christ in this affair of redemption, in all the several steps
of it down from the very fall of man. So we read, that they were employed in
God’s dealings with Abraham, and in his dealings with Jacob, and in his
dealings with the Israelites from time to time. And doubtless they had long
joyfully expected the coming of Christ. But now they see it accomplished, and
therefore greatly rejoice, and sing praises on this occasion.
Notice was taken of it
by some among the Jews, as particularly by Elizabeth and the Virgin Mary before
the birth of Christ, not to say by John the Baptist before he was born, when he
leaped in his mother’s womb as it were for joy, at the voice of the salutation
of Mary. But Elizabeth and Mary do most joyfully praise God together, when they
meet with Christ and his forerunner in their wombs, and the Holy Spirit in
their souls. And afterwards what joyful notice is taken of this event by the
shepherds, and by those holy persons Zacharias, and Simeon, and Anna! How do
they praise God on this occasion! Thus the church of God in heaven, and the
church on earth, do as it were unite in their joy and praise on this occasion.
Notice was taken of it
by the Gentiles, which appears in the wise men of the east. Great part of the
universe does as it were take a joyful notice of the incarnation of Christ.
Heaven takes notice of it, and the inhabitants sing for joy. This lower world,
the world of mankind, does also take notice of it in both parts of it, Jews and
Gentiles. It pleased God to put honor on his Son, by wonderfully stirring up
some of the wisest of the Gentiles to come a long journey to see and worship
the Son of God at his birth, being led by a miraculous star, signifying the
birth of that glorious person, who is the bright and morning star, going
before, and leading them to the very place where the young child was. Some
think they were instructed by the prophecy of Balaam, who dwelt in the eastern
parts, and foretold Christ’s coming as a star that should rise out of Jacob. Or
they might be instructed by that general expectation there was of the Messiah’s
coming about that time, before spoken of, from the notice they had of it by the
prophecies the Jews had of him in their dispersions in all parts of the world
at that time.
3. The next concomitant
of the birth of Christ was his circumcision. But this may more properly be
spoken of under another head, and so I will not insist upon it now.
4. The next concomitant
was his first coming into the second temple, which was his being brought
thither when an infant, on occasion of the purification of the blessed virgin.
We read, Hag. 2:7, “The desire of all nations shall come, and I will fill this
house (or temple) with glory.” And in Mal. 3:1, “The Lord, whom ye seek, shall
suddenly come to his temple, even the messenger of the covenant.” And now was the
first instance of the fulfillment of these prophecies.
5. The last concomitant
I shall mention is the scepter’s departing from Judah in the death of Herod the
Great. The scepter had never totally departed from Judah until now. Judah’s
scepter was greatly diminished in the revolt of the ten tribes in Jeroboam’s
time, and the scepter departed from Israel or Ephraim at the time of the
captivity of the ten tribes by Shalmaneser. But yet the scepter remained in the
tribe of Judah under the kings of the house of David. And when the tribes of
Judah and Benjamin were carried captive by Nebuchadnezzar, the scepter of Judah
ceased for a little while, until the return from the captivity under Cyrus. And
then, though they were not an independent government, as they had been before,
but owed fealty to the kings of Persia. Yet their governor was of themselves,
who had the power of life and death, and they were governed by their own laws,
and so Judah had a lawgiver from between his feet during the Persian and
Grecian monarchies. Towards the latter part of the Grecian monarchy, the people
were governed by kings of their own, of the race of the Maccabees, for the
greater part of an hundred years, and after that they were subdued by the
Romans. But yet the Romans suffered them to be governed by their own laws, and
to have a king of their own, Herod the Great, who reigned about forty years,
and governed with proper kingly authority ,only paying homage to the Romans.
But presently after Christ was born he died, as we have an account, Mat. 2:19,
and Archelaus succeeded him, but was soon put down by the Roman Emperor, and
then the scepter departed from Judah. There were no more temporal kings of
Judah after that, neither had that people their governors from the midst of
themselves after that, but were ruled by a Roman governor sent among them. And
they ceased anymore to have the power of life and death among themselves. Hence
the Jews say to Pilate, “It is not lawful for us to put any man to death,” John
18:31. Thus the scepter departed from Judah when Shiloh came.
PERIOD II, PART II
OF THE PURCHASE ITSELF
HAVING thus considered
Christ’s coming into the world, and his taking on him our nature, to put
himself in a capacity for the purchase of redemption, I come now, secondly, to
speak of the purchase itself. — And in speaking of this, I would,
1. Show what is
intended by the purchase of redemption.
2 Observe some things
in general concerning those things by which this purchase was made.
3. I would orderly
consider those things which Christ did and suffered, by which that purchase was
made.
SECTION I
What is intended by Christ’s purchasing
redemption.
I WOULD show what is
here intended by Christ’s purchasing redemption. And there are two things that
are intended by it, viz. his satisfaction, and his merit. All is done by the
price that Christ lays down. But the price that Christ laid down does two
things. It pays our debt, and so it satisfies. By its intrinsic value, and by
the agreement between the Father and the Son, it procures a title for us to
happiness, and so it merits. The satisfaction of Christ is to free us from
misery, and the merit of Christ is to purchase happiness for us.
The word purchase, as
it is used with respect to the purchase of Christ, is taken either more strictly
or more largely. It is oftentimes used more strictly, to signify only the merit
of Christ. And sometimes more largely, to signify both his satisfaction and
merit. Indeed most of the words which are used in this affair have various
significations. Thus sometimes divines use merit in this affair for the whole
price that Christ offered, both satisfactory, and also positively meritorious.
And so the word satisfaction is sometimes used, not only for his propitiation,
but also for his meritorious obedience. For in some sense, not only suffering
the penalty, but positively obeying, is needful to satisfy the law. The reason
of this various use of these terms seems to be, that satisfaction and merit do
not differ so much really as relatively. They both consist in paying a valuable
price, a price of infinite value. But only that price, as it respects a debt to
be paid, is called satisfaction. And as it respects a positive good to be
obtained, is called merit. The difference between paying a debt, and making a positive
purchase is more relative than it is essential. He who lays down a price to pay
a debt, does in some sense make a purchase. He purchases liberty from the
obligation. And he who lays down a price to purchase a good, does as it were
make satisfaction. He satisfies the conditional demands of him to whom he pays
it. This may suffice concerning what is meant by the purchase of Christ.
SECTION II
General Observations concerning those things by
which this purchase was made.
I NOW proceed to some
general observations concerning those things by which this purchase was made. —
And here,
I. I would observe,
that whatever in Christ had the nature of satisfaction it was by virtue of the
suffering or humiliation that was in it. But whatever had the nature of merit,
it was by virtue of the obedience or righteousness there was in it. The
satisfaction of Christ consists in his answering the demands of the law on man,
which were consequent on the breach of the law. These were answered by
suffering the penalty of the law. The merit of Christ consists in what he did
to answer the demands of the law, which were prior to man’s breach of the law,
or to fulfill what the law demanded before man sinned, which was obedience.
The satisfaction or
propitiation of Christ consists either in his suffering evil, or his being
subject to abasement. For Christ did not only make satisfaction by proper
suffering, but by whatever had the nature of humiliation, and abasement of
circumstances. Thus Christ made satisfaction for sin, by continuing under the
power of death, while he lay buried in the grave, though neither his body nor
soul properly endured any suffering after he was dead. Whatever Christ was
subject to that was the judicial fruit of sin, had the nature of satisfaction
for sin. But not only proper suffering, but all abasement and depression of the
state and circumstances of mankind below its primitive honor and dignity, such
as his body’s remaining under death, and body and soul remaining separate, and
other things that might be mentioned, are the judicial fruits of sin. And all
that Christ did in his state of humiliation, that had the nature of obedience
or moral virtue or goodness in it, in one respect or another had the nature of
merit in it, and was part of the price with which he purchased happiness for
the elect.
2. I would observe,
that both Christ’s satisfaction for sin, and also his meriting happiness by his
righteousness, were carried on through the whole time of his humiliation.
Christ’s satisfaction for sin was not only by his last sufferings, though it
was principally by them. But all his sufferings, and all the humiliation that
he was subject to from the first moment of his incarnation to his resurrection,
were propitiatory or satisfactory. Christ’s satisfaction was chiefly by his
death, because his sufferings and humiliation in that were greatest. But all
his other sufferings, and all his other humiliation, all along had the nature
of satisfaction. So had the mean circumstances in which he was born. His being
born in such a low condition, was to make satisfaction for sin. His being born
of a poor virgin, in a stable, and his being laid in a manger, his taking the
human nature upon him in its low state, and under those infirmities brought
upon it by the fall, his being born in the form of sinful flesh, had the nature
of satisfaction. And so all his sufferings in his infancy and childhood, and
all that labor, and contempt, and reproach, and temptation, and difficulty of
any kind, or that he suffered through the whole course of his life, was of a
propitiatory and satisfactory nature.
And so his purchase of
happiness by his righteousness was also carried on through the whole time of
his humiliation until his resurrection, not only in that obedience he performed
through the course of his life, but also in the obedience he performed in
laying down his life.
3. It was by the same
things that Christ both satisfied God’s justice, and also purchased eternal
happiness. This satisfaction and purchase of Christ were not only both carried
on through the whole time of Christ’s humiliation, but they were both carried
on by the same things. He did not make satisfaction by some things that he did,
and then work out a righteousness by other different things. But in the same
acts by which he wrought out righteousness, he also made satisfaction, but only
taken in a different relation. One and the same act of Christ, considered with
respect to the obedience there was in it, was part of his righteousness, and
purchased heaven, but considered with respect to the self-denial, and
difficulty, and humiliation, with which he performed it, had the nature of
satisfaction for sin, and procured our pardon. Thus his going about doing good,
preaching the gospel, and teaching his disciples, was a part of his righteousness,
and purchase of heaven, as it was done in obedience to the Father. And the same
was a part of his satisfaction, as he did it with great labor, trouble, and
weariness, and under great temptations, exposing himself hereby to reproach and
contempt. So his laying down his life had the nature of satisfaction to God’s
offended justice, considered as his bearing our punishment in our stead: but
considered as an act of obedience to God, who had given him this command, that
he should lay down his life for sinners, it was a part of his righteousness,
and purchase of heaven, and as much the principal part of his righteousness as
it was the principal part of his satisfaction. And so to instance in his
circumcision, what he suffered in that, had the nature of satisfaction. The
blood that was shed in his circumcision was propitiatory blood. But as it was a
conformity to the law of Moses, it was part of his meritorious righteousness.
Though it was not properly the act of his human nature, he being an infant. Yet
it being what the human nature was the subject of, and being the act of that
person, it was accepted as an act of his obedience, as our Mediator.
And so even his being
born in such a low condition, had the nature of satisfaction, by reason of the
humiliation that was in it, and also of righteousness, as it was the act of his
person in obedience to the Father, and what the human nature was the subject
of, and what the will of the human nature did acquiesce in, though there was no
act of the will of the human nature prior to it.
These things may
suffice to have observed in the general concerning the purchase Christ made of
redemption.