SERMON III:: Christ'S Exaltation Purchased By

SERMON III:

CHRIST'S EXALTATION PURCHASED BY

HUMILIATION

For to this end Christ both died, and rose, and revived, that he might be the Lord both of the dead and of the living.—ROM.

14:9.

In these words, as you heard heretofore at large, the apostle labours to stay the thoughts and affections of men concerning the things of indifferency, that they should not be hasty to censure another's servant, who stands or falls to his own master, as you have it in verse

The reason is, because whatsoever they do they do it to the Lord. 'He that regards a day, regards it to the Lord; he that regards not a day, regards it not to the Lord.' Some things are of that nature that the right aim puts a qualification upon the actions. A good end cannot qualify many actions, but some actions are of that nature that a good end doth not altogether justify it, but it frees the person from some censure; he doth it to God. Some upon some conceit may abstain from a thing for religious ends, and are not to be censured; some again perform it, and are not to be censured, because they do it to the Lord; that is, out of religious respects.

How doth he prove that they do it to the Lord? He proves it more generally, ver. 7, 'None of us live to ourselves, nor none of us die to ourselves,' which I spake of before.

Then he proves that we are the Lord's, because it was the end of Christ's dying and rising and reviving, 'that he might be the Lord both of the dead and of the living; and if he be the Lord, then we ought to live to this 'Lord of the quick and dead.'

We see Saint Paul here makes use of a general truth, of a grand principle, that we are the Lord's, and therefore live to him and die to him, and do particular actions to him, or not do them to him, to shew that we should have in mind information on sound general truths, that are the ground of all particular practice, as we shall see after.

'For to this end Christ both died, rose, and revived,' &c.

The words they are Christ's universal government of the dead and of the living, inferred from the end of his death, reviving and rising again, a comfortable inference from a strong ground.

We considered the particulars, Christ's death, rising and reviving.

Christ died as a 'second Adam,' as a public person, in whom dying all died. When other men die particular men die; when Paul was dead,

Paul died and there was an end, only there was an exemplary good in his death. But there is more than an exemplary good in the death of Christ. Christ died alone and singular in this respect; because in him dying all died that were his, that the Father gave him to die for. For they go parallel, God's gift and Christ's death. He did all by commission, and he would not transgress his commission, and he died a violent and cursed death, because otherwise he could not have saved us that were under a curse. So as a 'second Adam' he rose, and as a public person. Therefore we see in the resurrection of Christ many rose. It is like enough they died again. It was for a particular dispensation, to shew that Christ rose as a public person; and it is not strange to think so that to honour God they should be content to live a while, when Christ himself that was God was content to be man, and to be abased to death. That grand mystery makes all other

things credible. He rose, therefore, as a public person, to give life to all that he died for.

So he revived. That is more than to rise again, never again to lay down his life, as you have it excellently set down among other places,

Rev. 1:18, 'I am he that liveth and was dead, and behold I live for evermore, Amen;' and he seals it too, 'I have the keys of hell and of death;' that is, the dominion of hell and death; for indeed Christ is life itself, and life cannot die. As God he could not die, and therefore he took upon him that nature, wherein he might die for us; and now having done that dispensation, that office, there is a perpetual influence of life from the fountain of life, his Godhead, to his humanity. So he never dies any more. Then here follows the scope and end of all, 'That he might be Lord of the dead and of the living.'

The three offices of Christ, they have this order in regard of manifestation. First, he was a prophet to instruct and teach his in himself, and likewise by his ministry. And then a priest to die for those that are his, to make intercession now for ever in heaven. And then a king. First, a prophet, then a priest, and then a king. He was all at once. The very union invested him in all these, but in regard of manifestation he was first a prophet to instruct us of the end of his coming into the world; and then a priest to do that grand office that we have most comfort by; and then a king to rule us. He could not be otherwise, for if he had manifested himself a King and a Lord in his glory, where had been his abasement? If they had known him to be the Lord of glory, they would never have crucified him. Only some sparkles of his Godhead and lordship and kingdom and royalty over all flesh break out in his miracles; yea, in his greatest abasement there were some sparkles, I say. Even when he lay in the manger, kings came to adore him. When he paid tribute, he had it out of a fish by a command, by majesty. When he was on the cross he converted the good thief. So somewhat brake out of him that he was a person more than ordinary, but that was for special ends. Ordinarily he went

on in a course of abasement, and all that he might perform the great work of redemption. Therefore he made a stop of his glory and kingly office, that he might not manifest himself in that relation and office; that he might do the office of a priest to die for us. Therefore you have it here in the due order. Christ died and rose again, as the high priest of his church, 'that he might be Lord of the dead and of the living.' He was so before, but he was not manifest before. Therefore he is said to be manifest to God by the resurrection, Rom. 1:4. He was God from eternity, but he was born then: 'This day have I begotten thee,' Ps. 2:7. It is spoken of the resurrection. So you see here Christ's offices, the state and condition of his humiliation and of his exaltation, and the use and end of all, 'that he might be Lord of the dead and of the living.'

And if we be anything offended with that abasement, that God should die, look to his rising and reviving and lordship over all, both quick and dead; and if we be dazzled with his glory, look back again to God in our flesh, and God in our flesh abased, even to the death of the cross. Oh, it is a sweet meditation, beloved, to think that our flesh is now in heaven, at the right hand of God; and that flesh that was born of the virgin, that was laid in the manger, that went up and down doing good, that was made a curse for us and humbled to death, and lay under the bondage of death three days; that this flesh is now glorious in heaven, that this person is Lord over the living and the dead. It is an excellent book to study this. Beloved, study Christ in the state of humiliation and exaltation.

'That he might be Lord of the dead,' &c.

How is Christ Lord? He is Lord of the dead, those that died before he was born, and of the living, those that are since. He is 'yesterday,' that is, to those that were before he was; and 'to-day,' that is, when he was; and 'to-morrow' and 'for ever the same.' Therefore he saith of the dead and of the living; of the dead, that is, in reference to former times Christ; is the 'Lamb of God slain from the beginning of the world,' Rev. 13:8.

By what title is he Lord?

By a title, beloved, not as God, but by a title of conquest as a redeemer, for he died that he might be Lord. We are a 'bloody spouse' to Christ. We are the price of his blood. He died that he might be Lord. He must win us before he could have us. Thereupon dying and purchasing us, now he is Lord of his church and children by marriage. Before he could marry us he must be born in our nature, for the husband and wife must be of one nature; and being in bondage to a contrary king, to Satan, he must redeem and purchase us out of Satan's hands. So he is a Lord by conquest; and then he is a Lord in a nearer relation, he is a Lord as a husband, 'He is Lord both of the dead and of the living.'

But the point is sweetest in tie use of it; only know for a ground that 'Christ is Lord of the dead and of the living,' as mediator, God-man, not as God, but as God-man, God in our nature; and hereupon we have divers sweet comforts, as for example.

First of all, it shews what we may expect from Christ, what Christ will do to us, and what we ought to return to him again. For relations are bonds, especially when they are so founded as this of Christ's is, to be

Lord over us both in life and death. It is founded upon redemption and upon our spiritual marriage. Relations are bonds, and therefore they tie on his part to shew what we may expect from him. He is

'Lord of the living and of the dead.' We may expect on his part all that a gracious Lord should do to provide for his church and children. We may expect that from him that we can from none else, that he should not only be Lord over us, but that he should make us subject, that he should flow into us by his Holy Spirit. For here is the prerogative of Christ, that he is such a head as quickeneth dead members. He is such a husband as makes his spouse beautiful. He puts glory upon her; no other husband can do it. Moses married a black woman, but he could not alter her hue, much less her disposition. It is not in the power of any man. A king cannot alter his subjects; but he is such a King as alters the nature of his subjects. He

makes them subject, he takes them out of a contrary kingdom, as being not born his subjects, but 'born anew by the Spirit.' He doth all provision, protection, the changing of our natures, the beginning of a good work; and where this Lord begins a good work he finisheth it to his own day. For, beloved, know this for a ground, that now in the second covenant we are not left, as Adam was, in the hands of our own free will to stand or fall, but now in the second covenant that is founded upon Christ's death and satisfaction for us, Christ gives grace. He gives his Holy Spirit to bring us within the compass, and performs both our part and his too. He makes good his own to be a gracious Saviour to us; and he performs our part too, or else the second covenant, the covenant of grace, should be frustrate as the first was, if it were left to our freedom. Therefore that is that that we may expect from this lordship of Christ, the performance of the covenant of grace in 'writing his law in our hearts,' Jer. 31:33. Other kings give laws and write them in tables, but they cannot write them in the hearts of their subjects. But he is such a lawgiver as writes his own will in the heart; he teacheth the very heart obedience. We are taught of God 'to love one another.' 'I will write my law in their bowels, and in their inward parts;' that is, they shall not only know what they should do, but they shall know the doing, the affecting,* and performing of the things. They shall be able to do the things. So Christ is a Lord over us, not only teaching us what we should do, and enjoining us in a kind of superiority, this is your duty, and not this; but enabling us to do that that he commands. He gives us the very doing, the affections and loving. He teacheth our hearts to love. I say this we may expect from him in the use of means, and subjecting to his ordinances; which is a wondrous prerogative to those who will submit to his law.

We may expect again from this Lord advancement. He is such a Lord as makes all his subjects kings. The meanest man that is a subject to Christ, that hath the Spirit of Christ, is a king. Now he is a king over that that all others are slaves to, that are not Christians. They rule over others, but they are in thraldom to their own lusts. But he is a spiritual king, a king over hell and death, and those things that the

very greatest of men are afraid of, as who fears death most and hell most? Those that deserve it most, by reason of their great place, sink most in sin and rebellion against God, and contract more guilt than other men. That that they are afraid of, a true Christian as a Christian is most triumphant over. He is a king over those things, for every subject of this Prince is a king.

Christ's manner of government is hid now. There is more reality in this than can be expressed; therefore wonder not. In a word, Christ as our Lord binds himself to bring us to glory, never to leave us till he hath brought us to that place that he is in himself. 'Father, I will that where I am they be also,' John 17:24; and he purgeth his church,

Eph. 5:27, 'that he may make it a glorious church.' He takes upon him not only to die, to redeem us from hell and damnation, and to set us in a state of favour with his Father, but to go on in a course of fitting us till he have brought us to the glorious condition that he is in. It lies upon him to do it. Therefore let us do our duty, as we shall see after; and let him alone with that that belongs to him.

For ourselves, beloved, this is our honour, that we are under such a King, such a Lord, both living and dying. It was the honour of those who lived in Solomon's time, that they were under such a wise king and prince. The queen of Sheba judged it so, 1 Kings 10:8. But what an honour is it to a Christian now, that he is under such a blessed prince as Christ is. It is a great honour to be the spouse of such a husband, to be the subject of such a King, to be members of such a head. And therefore we should oft think of it, to put honourable thoughts into us; and I know no greater way to keep us from sin, from base courses, than to have our thoughts strained to this high point, to think of the dignity of a Christian, what a condition he is now brought into in Christ, and what he shall be brought unto ere long. This should make him honourable to himself, to make him in a holy state, to think himself too good to defile his soul or body, that is so dearly bought and so highly advanced: 'Shall such a man as I flee?' saith Nehemiah, Neh. 6:11. Oh look to that. Shall such a man as I

flee? It is the honour, beloved, of a Christian, that he is Christ's, living and dying.

Obj. But you will say an honour. It is an honour to be free; the subject is bound, non sumus nati, &c., as the heathen man said; we are not born to slavery, but to honour and liberty,* and it is an appetite ingrafted in man, to desire freedom above all things.

Ans. It is true, in regno nati sumus Deo, &c., we are born in a kingdom, and to serve Christ is to reign (h); for where there is a subordination it is a prerogative to be under a better; as for the body, being baser than the soul, it is for the good of it to be under the soul, because it is more excellent. It hath life and wisdom. The body is a loathsome dead thing of itself. The sheep being a weak, simple creature, shiftless,† to be guided by a shepherd, who is of a superior nature, and wise to defend it. It is its security and safety for the vine, that is a weak plant of itself, to have support. It is for the good of it.

For man that is in a subordination to a higher nature, to God, for him to be under the government of Christ, God-man, of God in our nature, it is a great honour; as they could say in the schools, everything hath its perfection, by being subject to a superior, except the highest of all, which is not subordinate, but independent (i).

Whatsoever is dependent hath its perfection by dependence; therefore it is an honour that we be under Christ, the greatest honour in the world; especially if we consider what manner of government

Christ's is. It is a rational government, agreeable to our principles; for he guides us as a prophet. He is not only a king, but a prophet to teach us. He saith, not, you shall do this; he stands not upon terms of will; no. He is a prophet to teach us what we should obey. He convinceth us, and then useth us, that we would not be but under such a government; and then when he rules our will he doth it sweetly. He draws it with the cords of a man, as the prophet speaks,

Hosea 11:4; that is, by allurements, he brings us to heaven by way of love and enticements. What greater rewards can there be thought of than those that Christ leads us by, and draws us to subjection by?

And therefore he works upon our will sweetly, by persuading us by allurements in that kind.

In a word, he is such a king as is a husband. Would you have a milder government than that of a husband, which though it be not a parity, yet it comes as near as can be. Such a government is Christ's. As he is a king, so he is a husband. He knows how to bear the infirmities of his church. He that bids the husband to favour the wife as the 'weaker vessel,' doth not he practise his own principles? Will not he favour his own spouse as the 'weaker vessel,' think you, that hath promised not 'to quench the smoking flax, and break the bruised reed'? Undoubtedly he will. Therefore it is an honour to be under the government of Christ, so rationally and sweetly he draws us with the cords of a man. It is the government of a husband, and of a wise husband. I do but give a taste. You may enlarge them in your own meditations.

And as it is our honour, so it is our security and safety to be under him. Why? Because when we come sweetly under Christ's government, we need fear nothing. He that fears Christ, all things fear him. Since Christ hath taken our nature upon him, the devil himself is afraid of man's nature. He trembles to think God hath appeared in our nature. Now he is afraid of a Christian [since] God hath taken this nature. Then he is such a king as we may be secure under him, as a universal King over all things, that he may be King over his church; for he hath all power in heaven and earth: Mat.

28:18, 'All power is given to me in heaven and earth,' and all for the government of his church. It is our security to be under him that governs all things for the good of the church. He saith, John 17:2,

'Thou hast given me power over all flesh.' Christ hath all power given to him in relation to his church; therefore he hath power over the devil, over hell, and over all wicked men; and all monarchs and opposite power is subject to him, that they shall serve the church.

When they do scourge the church, they are but Christ's rod; they are but instrumental to Christ; they do but his work; therefore it is a great security, and we need to fear none if we be under Christ.

3. Again, To go on: as it is our honour and security, so it is a spring of our duty. Christ is our Lord. He is Lord of all. Therefore it teacheth us our duty every way.

Our duty one to another—to those that are not Christians—to Christ himself.

It teacheth us in all standings how to carry ourselves. To give a taste of this, the apostle presseth it oft, that Christ is our Lord, and will be our judge.

Therefore for others we ought not to be hasty in judging or censuring. We ought to love them, because we have all one Lord.

This must force love. 'We have all one Lord, one baptism,' &c., Eph.

4:5. We are many in our severals; but we are all one under this bond, being all under one Lord.

2. Then again, it teacheth us how to carry ourselves to men otherwise affected; not to be servants to the humours of men. Christ rules over us, both living and dying; therefore be not the servants of men, but according to the Scripture's limitation, 'marry in the Lord,' 'obey in the Lord,' 'walk in the Lord,' do all in the Lord; that is, so far as it may stand in the will and pleasure of him that is the Lord of lords.

For when the authority of any superior doth countermand against the will of this Lord, it ceaseth to bind. When they command anything in subordination that may stand with the pleasure of the Lord, then the authority is divine. We obey Christ in obeying them.

As Christ said to his own mother, when she commanded things that she had no authority to do, he calls her mother no longer, but 'woman,' she stretching then beyond her compass, John 2:4.

3. Again, To go on: this should teach us, in that Christ is the Lord of the living and of the dead, to account ourselves not our own. It should teach us perfect self-denial in matters of religion, especially not to be overwhelmed of our own conceits in the great mysteries that Saint Paul cries out of, 'Oh the depth,' Rom. 11:33. You have

many that quarrel with those things, and would bring them to reason. They will go no further in religion than they can see reason; whereas one saith, I believe, because it is impossible, and too far above reason; therefore I the rather believe it (j). It is ofttimes good to stand at a stay in God, as if we were at a nonplus, to admire* at him in the mysteries of Christ's governing the church, why he suffers some part of the church, that perhaps is better than other parts, that are quiet and exempt from the cross, to be exercised with afflictions, and others not, not to scandal † at this, and to be over-busy in searching out the reason of this. Christ is our Lord, and he is infinite in wisdom; and it is his prerogative to do such things, as he is not liable to give a reason of to us. So God 'will have mercy upon whom he will have mercy,' Rom. 9:18. In great mysteries remember the sovereignty of this our Lord. He is 'Lord of quick and dead.' Let this stop our judgments, and teach us to deny ourselves when we cannot give a reason of them; in a holy admiration, say with Saint Paul, 'Oh the depth.'

And so for our will. He is Lord of the quick and dead. We say of a wife she hath no will; and a servant is not a distinct person, as it were, in law, he is another's. We are Christ's servants, his subjects, and his spouse; and when we begin to be Christ's we have lost our own wills, we resign them up to Christ. Thy will shall be mine in all things. If thou wilt have me do this, I will do it; if thou wilt have me suffer, I will suffer; if thou wilt honour thyself with my goods and with my life, thou shalt have them. Of thee I had this body, this soul, this state, this reputation; I have whatsoever I have from thee; it is maintained by thee. Thou art mine, and I am thine; therefore I give up all to thee back again. It is a ground of perfect resignation, that Christ is Lord of the quick and of the dead. Therefore stand not upon terms with Christ. When he calls for anything, in case of suffering and sealing the truth, let him have it. It is not lost. We have a better foundation in him than we have in ourselves. When we give anything to him, life, or state, or credit, or whatsoever, we have a better life, a better state and condition in him; because all is more eminently in him, the primitive fountain, than in the derivation and beams from

him. When we lose anything it is but a beam from the sun, and whatsoever we lose in particulars we have in the whole, in the fountain again, in Christ. Therefore faith would help all this. In case of suffering and trial, what! is the cause good or no? Then I will resign myself and all that I have and am to Christ. He is Lord both of the quick and of the dead.

We must know, beloved, that we are redeemed from ourselves; and therefore make this use of it when we are tempted by any sin: Christ is my Lord; I am redeemed from my base lusts. What have I to do with this anger? what have I to do with this ambition? I am no debtor to the flesh. I am under Christ. I am under grace. He hath redeemed me from my vain conversation. I owe it nothing but mortification and denial. Therefore, in all solicitations of corruption, learn this lesson, fetch arguments hence. Christ hath done great matters for me. He lived and died, and lives for ever, that is Lord of me living and dying. There is no greater slave than he that is a slave to his own flesh and to his own lusts. Therefore when we are stirred to anything by our base nature, which must die, or else we shall never live eternally, we must kill it more and more daily; and death is the sum and accomplishment of mortification. When we are stirred to anything, go to Christ and complain to him. Blessed Saviour, thou didst die, and rise, and revive, that thou mightst be Lord of the living and of the dead. I beseech thee, claim thine own interest in me. Bring all into captivity to thine own Spirit. What hath this base affection to do with me? What have I to do with it? I am freed from it; I am redeemed from myself. What have I to do with myself but deny all? I am thine altogether; therefore take thine own interest in me, possess me, fill me with thy Spirit, be all in all in me; let pride and ambition and such things have no footing in me. It is good pouring out the soul to God to that purpose: to complain to Christ when it is thus with us, because it is his office to rule us. Now, Lord Jesus, do thine office.

Thy office is to be king; to rule in me. Other lords would fain rule in me. Pride, and lust, and base covetousness would fain rule, as the prophet saith, Isa. 26:13; but what hath other lords to do with me?

Thou art my Lord, and hast right to me living and dying.

It is a point of wondrous comfort likewise to us in all afflictions whatsoever, especially such as concern the state of the church. We are now in ill times, if we look about us. However, God continues better to us than we deserve. We are as the three young men in the fiery furnace, untouched, when all is in a combustion round about us. Where is Christ's ruling now, when his poor church is thus used and trampled upon in France, in the Palatinate, in Bohemia, and the Princes of Germany (k).

Beloved, it is our faults. Perhaps we waken not Christ as the disciples; they awaked Christ when there was a mighty storm, and moved him to rebuke the winds and the waves, and there followed a calm; so should we. Christ loves to be awaked by our prayers; and if the church would join in forces, one church with another, altogether they might work wonders. Let us offer a holy violence to Christ by prayer and the use of holy means. He is Lord still of the church; and take things at the worst as they are, he is but carrying things to his own ends. Beloved, if we consider things aright, it can hardly be otherwise with the church than it is. If we consider the former security, and dulness, and want of prizing the great things of Christ, the ministry of the word, and the sacraments, we live under the gospel in such deadness and such sins as a Turk would scarce commit. We are no more affected with it than a Jew or a Turk that hath not the means. Will Christ endure this, that we should come to be careless whether we have the gospel, the blessed truth of God, or no, and grow sinful, and have less conscience than a Turk or a Jew?

Will Christ continue his blessed prerogatives and privileges to such?

Therefore, if we do but look to the ordinary dispositions of most men, a man would think it impossible but that judgment should come. Will there be a reformation of these men without a spirit of fire, without some purging flame?

Then again, Christ is humbling his church for the advancement of it, and suffers the enemies to triumph for their further abasement. He is compassing a blessed work. There is a great wheel a-going, but we do not see the issue of things. All this great wheel the Lord rules, and

governs, and moves. You shall see at length what it will drive to. We see in a clock there are many wheels, one contrary to another, but all helps the clock to strike, all join in that; so there is a stroke, there is somewhat that will come out of all these troubles that seem contrary one to another, some up and some down; but all these wheels will help to bring out some stroke, some glorious thing, that posterity perhaps may see that is now a-working. Therefore let none take scandal.* Christ 'rules now in the midst of his enemies,' Ps. 110:2. We must not catch at pieces of Christ's workmanship; as in a poem, we judge not by a piece, but look to the catastrophe, we look to the upshot and closure of all. Though all was in a combustion, there we see all things brought to an excellent and wise issue. Therefore, I beseech you, suspend your judgments a while, and then you shall see with a spirit of faith all the enemies overthrown, even as if we did see it with our eyes of sense; and in the mean time, persuade ourselves that Christ is about a blessed work, as he is king of our church.

One question the papists move upon such texts as this, that I will assoyle† briefly, because it may trouble some, though it be of no great moment. It is said here that Christ died, and rose again, and revived, that he might be Lord of the dead and of the living. Hence, not only papists, but some others move this question, which I will give a little light unto.

Whether Christ by his dying and abasement did merit anything for himself, because it is said here he did this that he might be Lord of the dead, &c.

He abased himself to the death of the cross. 'Therefore God gave him a name above all names,' Phil. 2:9.

The papists they fall upon Calvin that saith; he did not, and that makes me the rather to touch it. Calvin, as he was a very holy man, so out of his holiness he avoided curious questions as much as he might, therefore gives an excellent answer. Saith he, whether he did or no,

'It is curious‡ to search, it is rash to define' (l). For satisfaction, take these grounds, and all is well.

1. First of all, that Christ is perfectly glorious now in heaven, both body and soul. There is no question of that; and that he came to this glory, both of body and soul, and the manifestation of it, after his abasement by his humiliation; first, he must die and suffer, and then enter into glory.

2. Again, remember this for a ground that Christ as man merited not the grace of union or unction, for how could he merit before he was?

Could Christ merit to be united to the second person, that was the greatest grace that ever was? No; nor the grace of unction, habitual grace in Christ, whereby the human nature was filled with all grace.

It was upon unction. Presently they follow one another. There was no meriting of that thing, because from the beginning of his incarnation it was by union of his nature. These things being thought upon, for other things they are not material; only it is best and safest to think that he did not for himself merit anything. For if so be all glory was due to him by virtue of union, which he had by grace and by virtue of unction, if he had died presently; he might have gone to heaven presently indeed, without dying, if there had not been a dispensation laid upon him to die for us; and therefore by virtue of union and unction that was free, heaven was due to him presently, and all that glory that he had afterward.

Why was there a stop of that glory? that his body being united to the divine nature, was not presently glorified, as now it is in heaven, so that he lived in abasement, and died a most cursed death?

Beloved, all this was for us; and then after the dispensation was finished for us, after God's justice was satisfied for us, there was no more stop or stay of his glory. But then his divine nature did flow into his human nature; and then his human nature became glorious, so glorious as it was capable of what he did for us. Therefore it is good to think of the love of Christ, that he considered us and not

himself in that his abasement, as the Scripture runs in that strain:

'To us a Son is given, for us a child is born,' Isa. 9:6. He died for us.

He gave himself for us. He rose for us. He ascended for us. He sits at the right hand of God for us. Himself indeed hath glory, but together with us. And therefore when we think of the glory of Christ, think of us in him. When we see him born, think he was born for me; when we see him die, think we die with him; when we see him buried, think ourselves buried with him. So in the state of exaltation, when we see him rise, and sit at the right hand of God, think he is there to prepare a place for me. Whatsoever he hath, or whatsoever he did, he regards us in all; therefore it somewhat obscures the glory and the love of Christ to us, to conceive that he had a self-respect in these things, when he saith in the text, 'For this end Christ died, and rose, and revived, that he might be Lord of quick and dead.' I beseech you, consider whose goods he respects in this lordship. Is it not a profitable lordship for us? Is it not for our good that he is our Lord in life and in death? and not only our Lord, but the Lord of Satan, of death, and of all our enemies. He is Lord over all, saith the apostle,

'God over all, blessed for ever,' Rom. 9:5. Therefore he is Lord over sin, over death, over hell, over all that we need to fear. It is for us.

Therefore our good is intended. Though there be a redundance of glory in Christ, in all these things, yet think he respects our good. The best meditation of Christ is to think all is for us.

Beloved, is it not a great mercy that he should stop the issue and the beams of glory, that should otherwise have come upon his human nature, that he should be content to be in the shape of a servant, and be eclipsed in regard of manifestation, and abase himself to the death of the cross, and all for our redemption, when he might have gone to glory another way? But as one of the ancients saith well, 'If he had gone to heaven another way, he might have come thither himself, but he could not have helped us that way; therefore he would go to heaven by way of abasement and concealment, and stopping that of his glory that he might help us and pay the price to God for us and reconcile us' (m). I beseech you, let us see his love to us in all this.

Enough for that question, which I would not have mentioned, but

that it hath a special use and comfort, and may be an incentive to kindle love to Christ regarding us in his birth and life and death, in his resurrection, in his ascension, in his glory, in all.

To draw to a conclusion therefore; Christ is our Lord both in life and death. It is for ever. Oh beloved, therefore I beseech thee, let us project for his glory for ever as much as we can. He is our Lord.

When we are dead, he is Lord of our souls, of our happiness. We are nearer him then than we are now. He that is my Lord both living and dying and for ever, shall I not labour that when I am dead there may be a church here? that when I am dead posterity may serve him, and be subject to him? Shall he for ever be Lord for my good, and shall not I as much as lieth in me, lay a foundation for ever in his service, that when I can serve him no longer myself, then posterity may serve him?

It was a cursed wish of a pagan emperor, When I am dead, let heaven and earth be mingled if they will (n). But a Christian thinks, Christ is mine, and for my good both living and dying; nay, I have more good by him when I am dead than alive; therefore I will labour that he may have glory in his church by me and mine, and all my counsels and projects shall be that it may be for ever and ever, world without end.

Therefore they desire that God may be served and glorified in the church for ever, as he is their Lord living and dying.

And let it be our comfort in the hour of death—that may be nearer us than we are aware of—that he is not only Lord of the living, but of those that are dead. He hath the keys both 'of hell and death;' that is, he hath the government of death; and therefore shall I be afraid to commit my soul to Christ? What a ground is this comfortably to yield our souls to Christ! Lord, take the soul that thou diedst to purchase, that thou didst rise again to justify, that thou dost live now in heaven to make intercession for, that thou hast given thy Holy Spirit in some measure to sanctify; take this soul to thee! It is thy soul as much and more than mine; I am not mine own, nor my soul is not my own.

'Into thy hands I commend even thy spirit; for thou hast redeemed

me, O Lord of truth,' Acts 7:59. Thou hast redeemed this soul of mine, therefore now take this soul, that thou by thy Spirit hast wrought in some poor measure to desire to please thee: that soul that thou hast sprinkled with thy own blood; take that soul, for thou art

Lord both living and dying. And what a comfort is it, when death shall close up our eyes, that we can look forward and see then ourselves nearer Christ; for then we go to Christ our husband, as Paul saith, 'I desire to be dissolved, and to be with Christ, which is best of all,' Philip. 1:23. When a Christian thinks at death, Now I am changing for the better; Christ will not leave me at the hour of death, neither dying nor living, but will watch over my dust. My dead body is a member of Christ. Death may separate body and soul, but it cannot separate soul or body from him; therefore take no thought for body or soul. For my soul I know he will receive it; and my body, as a good depositum, is laid up in the dust. He watches over all the dust and ashes and everything, and will make the earth faithful in giving up that depositum. He is Lord of me dying as well as living. Shall I be afraid to die, when in death I commend my soul to such a sweet

Lord, and go to my husband and to my king?

And that is the end of the sacrament, for the word and sacrament are parts of the regiment* of Christ whereby he rules his church. He rules his church outwardly by the word and sacraments, and inwardly by his Spirit. His Holy Spirit makes good his own good means; and therefore as the subjects of Christ, I beseech you let us come to the ordinance of Christ. He is such a Lord as doth great things by despised means, bread and wine, poor means. But consider what a mighty Lord useth them for our soul's good; and it is his glory to magnify himself by base and weak means. He goes contrary to the course of the world, that stands all upon outward excellency; therefore let no man stumble at the meanness of the means, but consider what great things he works by the foolishness of preaching, and the meanness of his ordinance, the sacraments. He beats down strongholds. He builds us up in Christ to salvation. He communicates himself and all his benefits to us. Therefore, I beseech you, come with faith; come with this persuasion, Christ will bless his

own ordinance; and come with comfort. Christ communicates himself to us. The nearer we come to the fountain, the more we draw.

And come with preparation; know with whom we have to deal, with him that is 'Lord of quick and dead.' Come with reverence. But these things I have oft upon this occason stood upon. So much for this text.

-----

MONERGISM BOOKS

Conventions. By payment of the required fees, you have been granted the non-exclusive, non-transferable right to access and read the text of this e-book on-screen. No part of this text may be reproduced, transmitted, downloaded, decompiled, reverse engineered, or stored in or introduced into any information storage and retrieval system, in any form or by any means, whether electronic or mechanical, now known or hereinafter invented, without the express written permission of Monergism Books. ePub, .mobi & .pdf Editions August 2021, Requests for information should be addressed to: Monergism Books, PO Box 491, West Linn,

OR 97068

↑ Back to top