Part 9
John 12:27, "Now is my soul troubled, and what shall I say?" The Greek word signifies a vehement commotion and perturbation; as Herod's mind was troubled when he heard that a new king was born, Mat. 2:3; or as the disciples were troubled when they thought they saw a ghost walking on the sea, and cried out for fear, Mat. 14:26; or as Zacharias, Luke 1:12, was troubled at the sudden sight of the angel. The rise and cause of Christ's soul-trouble was this: the Godhead hiding itself from the humanity's sense; and the Father
letting out, not only an apprehension of his sufferings to come—but a present taste of the horror of his wrath, due to man for sin. He is amazed, overwhelmed, and perplexed with it in his humanity; and no wonder, since he had the sins of all the elect, laid upon him by imputation, to suffer for. And so this wrath is not let out against his person—but against their sins which were laid on him.
Now though Christ was here troubled, or jumbled and puzzled, as the word imports—yet we are not to conceive that there was any sin in this exercise of his, for he was like clean water in a clean vessel, which, being ever so often stirred and shaken—yet still keeps clean and clear. Neither are we to think it strange that the Son of God should be put to such perplexities in this trouble as not to know what to say; for considering him as man, encompassed with our sinless infirmities, and that this heavy weight of wrath did light upon him suddenly, it is no wonder that it did confound all his thoughts as man. O sirs! look, that as sin has infected both the souls and bodies of the elect, and chiefly their souls, where it has its chief seat, so Christ, to expiate this sin, did suffer unspeakable sorrows and trouble in his soul, as well as torture in his body; "for my soul is troubled," says he. Though some sufferings of the body are very exquisite and painful, and Christ's in particular were such—yet sad trouble of mind is far more grievous than any bodily distress, as Christ also found, who silently bore all his outward troubles—but yet could not but cry out of his inward trouble, "Now is my soul troubled."
Isaiah 53:10, "You shall make his soul an offering for sin," Isaiah 53:7; 1 Pet. 2:24. When Christ suffered for us, our sins were laid upon him, verse 5-6, as by the law of sacrificing of old, the sinner was to lay his hands upon the head of the animal, confessing his sins, and then the animal was slain, and offered for expiation, Lev. 8:14, 18, 22; thus having the man's sins as it were taken and put upon it, and hereby the sinner is made righteous. The sinner could never be pardoned, nor the guilt of sin removed—but by Christ's making his soul an offering for sin. What did Christ in special
recommend to God, when he was breathing out his last gasp—but his soul? Luke 23:46, "When Jesus had cried out with a loud voice, he said, Father, into your hands I commend my spirit; and having said thus, he gave up the Spirit;" that is, "To your safe custody and blessed wisdom I commend my soul, as a special treasure or jewel, most carefully and tenderly to be preserved and kept.
Luke 2:52, "He increased in wisdom and stature;" here is stature for his body, and wisdom for his soul. His growth in that speaks the truth of the former, and his growth in this the truth of the latter: his body properly could not grow in wisdom, nor his soul in stature, therefore he must have both.
There are two essential parts which make up one of his natures, his manhood, namely, soul and body—but both of these two of old have been denied. Marcion divests Christ of a body, and Apollinaris of a soul; and the Arians held that Christ had no soul—but that the deity was to him instead of a soul, and supplied the office thereof, that what the soul is to us, and does in our bodies, all that the divine nature was to Christ, and did in his body. And are there not some among us, that make a great noise about a light in them, that dash upon the same rock? But the choice scriptures last cited may serve sufficiently to confute all such brain-sick men. But,
[2.] Secondly, As Christ had a true human and reasonable soul, so Christ had a perfect, entire, complete BODY, and everything which is proper to a body; for instance,
(1.) He had blood Heb. 2:14, "He also took part of the same flesh and blood." Christ had in him the blood of a man. Shedding of blood there must be, for without it there is no remission of sin, Heb. 9:22. The blood of brute creatures could not wash away the blots of reasonable creatures, Heb. 10:4-5, 10; wherefore Christ took our nature, that he might have our blood to shed for our sins. There is an emphasis put upon Christ as man, in the great business of man's salvation, "The man Christ Jesus," 1 Tim. 2:5; the remedy carrying in
it a suitableness to the malady, the sufferings of a man to expiate the sin of man.
(2.) He had bones as well as flesh: Luke 24:39, "A spirit has not flesh and bones, as you see me have."
(3.) Christ had in him the affections of a man, Phil. 2:8, which affections he fully expressed when he was on earth, Mat. 12:18-20; nay, he retains those affections now he is in heaven; in glory he has a fellow-feeling of his people's miseries: Acts 9:4, "Saul, Saul, why persecute you me?" See Mat 25:35, to the end of that chapter. Though Christ in his glorified state be freed from that state of frailty, mutability, mortality—yet he still retains his sympathy and pity.
(4.) He had in him the familiarity of a man; how familiarly did Christ converse with all sorts of people in this world, all the evangelists do sufficiently testify. Man is a sociable and familiar creature; Christ became man who he might be a merciful high priest, Heb. 2:17; not that his becoming man made him more merciful, as though the mercies of a man were more than the mercies of God—but because by this means mercy is conveyed more suitably and familiarly to man. But,
(4.) Fourthly and lastly, Our Lord Jesus Christ took our infirmities upon him. When Christ was in this world he submitted to the common accidents, adjuncts, infirmities, miseries, calamities, which are incident to human nature. For the opening of this, remember there are three sorts of infirmities:
(1.) There are sinful infirmities: James 5:7; Psalm 77:10. The best of men are but men at the best. Witness Abraham's unbelief, David's security, Job's cursing, Jonah's passion, Thomas's unbelief, Peter's lying, etc. Now these infirmities Jesus Christ took not upon him; for though he was made like unto us in all things—yet without sin, Heb. 4:15.
(2.) There are personal infirmities, which from some particular causes befall this or that person; as leprosy, blindness, dumbness, palsy, dropsy, epilepsy, stone, gout, sickness. Christ was never sick. Sickness arises from the unfit or unequal temperature of the humours, or from intemperance of labor, study, etc.—but none of these were in Christ. He had no sin, and therefore no sickness. Christ took not the passions or infirmities which were proper to this or that man.
(3.) There are natural infirmities which belong to all mankind since the fall; as hunger, thirst, wearisomeness, sorrowfulness, sweating, bleeding, wounds, death, burial. Now these natural infirmities which are common to the whole nature, these Jesus Christ took upon him, as all the evangelists do abundantly testify. Our dear Lord Jesus lay so many weeks and months in the Virgin's womb; he received nourishment and growth in the ordinary way; he was brought forth and bred up just as common infants are; he had his life sustained by common food, as ours is; he was poor, afflicted, reproached, persecuted, tempted, deserted, falsely accused, etc.; he lived an afflicted life, and died an accursed death; his whole life, from the cradle to the cross, was made up of nothing but sorrows and sufferings; and thus you see that Jesus Christ did put himself under those infirmities which properly belong to the common nature of man, though he did not take upon him the particular infirmities of individuals. Now what do all these things speak out—but the certainty and reality of Christ's manhood?
QUESTION. But why must Christ partake of both natures? was it absolutely necessary that he should so do?
ANSWER. Yes, it was absolutely necessary that Christ should partake of both natures; and that both in respect of God, and in respect of us:
(1.) First, in respect of US; and that,
[1.] First, Because man had sinned, and therefore man must be punished. By man came death, therefore by man must come the resurrection of the dead, 1 Cor. 15:21. Man was the offender, therefore man must be the satisfier; man had been the sinner, and therefore man must be the sufferer. It is but justice to punish sin in that nature, in which it had been committed. By man we fell from God, and by man we must be brought back to God. By the first Adam we were ruined, by the second Adam we must be repaired, Romans 5:12. The human nature was to be redeemed, therefore it was necessary that the human nature should be assumed. The law was given to man, and the law was broken by man, and therefore it was necessary that the law should be fulfilled by man. But,
[2.] Secondly, That by this means the justice of God might be satisfied in the same nature which had sinned, which was the nature of man. Angels could not satisfy divine justice, because they had no bodies to suffer. The brutish sensible creatures could not satisfy the justice of God, because they had no souls to suffer. Therefore man, having body, soul, and sense, must do it; for he had sinned in all, and he could suffer in all.
(2.) Secondly, There are reasons both in respect of GOD and in respect of ourselves, why Jesus Christ should be God, and God-man also; and they are these five—
[1.] First, That he might be a meet mediator between God and man. Christ's office, as mediator, was to deal with God for man, and to deal for God with man. Now that he might be fit for both these transactions, for both parts of this office, he must partake of both natures. That he might effectually deal with God for man, he must be God, "If a man sins against the Lord, who shall entreat for him?" says Eli to his sons, 1 Sam. 2:25. And that he might deal for God with man, he must be man. He must be God, that he may be fit to transact, treat, and negotiate with God; and he must be man, that he may be fit to transact, treat, and negotiate with man. When God spoke unto Israel at Mount Sinai at the giving of the law, the people
were not able to abide that voice or presence, and therefore they desired a mediator, a man like themselves, who might be as a mediator to go between God and them, Exod. 20:18-19.
Now upon this very ground, besides many others that might be mentioned, it was very requisite that Jesus Christ should be both God and man, that he might be a meet mediator to deal between God and man, Heb. 12:18. Jesus Christ was the fittest person, either in that upper or in this lower world, to mediate between God and us. There was none fit to umpire the business between God and man— but he who was God-man. Job hit the nail on the head, when he said, "If only there were someone to arbitrate between us, to lay his hand upon us both," Job 9:33. There was a double use of the arbitrator, and his laying his hand upon them: (1.) To keep the dissenting parties asunder, lest they should fall out and strike one another; (2.) To keep them together, and compose all differences, that they might not depart from each other. The application is easy.
Man is not fit to mediate, because man is the person offending; angels are not fit to mediate, for they cannot satisfy divine justice, nor pacify divine wrath, nor procure our pardon, nor make our peace, nor bring in an everlasting righteousness upon us. God, the Father, was not fit for this work, for he was the person offended; and he was as much too high to deal with man, as man was too low to deal with God. The Holy Spirit was not fit for this work, for it is his work to apply this mediation, and to clear up the believer's interest in this mediation. Just so, then there is no other person fit for this office but Jesus Christ, who was a middle person, between both, that he might deal with both. Christ could never have been fit to be the mediator in respect of his office, if he had not first been a middle person in respect of his natures; for, says the apostle, Gal. 20, "Now a mediator is not a mediator of one—but God is one." "A mediator is not a mediator of one," that is, of one party—but is always of two differing parties to unite them; "not of one;" that is,
(1.) Not of one person, because mediation implies more persons than one; it necessarily supposes different parties between whom he does mediate. Christ, to speak after the manner of men, lays his hand upon God, the Father, and says, "O blessed Father, will you be at peace with these poor sinners? will you pardon them? and will you lift up the light of your countenance upon them? If you will, then I will undertake to satisfy your justice, and to pacify your wrath, and to fulfill your royal law, and to make good all the wrong they have done against you." And then he lays his hand upon the poor sinner, and says, "Sinner, are you willing to be changed and renewed? are you willing to come under the bond of the covenant? are you willing to give up your heart and life to the guidance and government of the Spirit? Then be not discouraged, for you shall certainly be justified and saved."
(2.) Not of one nature—the mediator must necessarily have more natures than one—he must have the divine and human nature united in his single person, or else he could never suffer what he was to suffer, nor never satisfy what he was to satisfy, nor never bring poor sinners into a state of reconciliation with God. It is further observable that the text last cited says, "God is one," 1 Tim. 2:5; namely, as he is essentially considered, and therefore as so he cannot be the mediator—but Christ, as personally considered, he is not of one, that is, not of one nature, for he is God and man too, and therefore he is the only person that is fitted and qualified to be the mediator; and it is observable that, when Christ is spoken of as mediator, his manhood is brought in, that nature being so necessary to that office.
1 Tim. 2:5, "For there is one God, and one mediator between God and man, the man Christ Jesus." Jesus Christ was God and man; as man he ought to satisfy—but could not; as God he could satisfy—but ought not. But consider him as God and man, and so he both could satisfy and ought to satisfy, and accordingly he did satisfy, according to what was prophesied of him.
Dan. 9:24, "He did make reconciliation for iniquity, and brought in everlasting righteousness." He did not begin to do something and then faint and leave his work imperfect—but he finished it, and that to the glory of his Father.
John 17:4, "I have glorified you on the earth, I have finished the work which you gave me to do." And it is good to observe the singularity and oneness of the person mediating; not many, not a few, not two— but one mediator between God and man. There was none with him in his difficult work of mediatorship—but he carried it on alone. Though there are many mediators among men—yet there is but only one mediator between God and men: and it is as high folly and madness to make more mediators than one, as it is to make more Gods than one, Isaiah 63:3. "There is one God, and one mediator between God and men." For look, as one husband satisfies the wife, as one father satisfies the child, as one master satisfies the servant, and one sun satisfies the world—so one mediator is enough to satisfy all who desire a mediator, or who have an interest in a mediator. [I confess the word Mesites is given to Moses, in that Gal. 3:19—but Moses was but a typical mediator, and you never find that Moses is called a mediator in a way of redemption, or satisfaction, or paying a ransom; for so dear Jesus is the only mediator: so the word is used in that 1 Tim. 2:5; Heb. 8:6-8, 9:14-15, and 12:22-24.]
The true sense and import of this word a mediator, is a middle person, or one who interposes between two parties at variance, to make peace between them. Though a mediator is rendered variously, sometimes an umpire or arbitrator, sometimes a messenger between two people, sometimes an interpreter imparting the mind of one to another, sometimes a reconciler or peace-maker—yet this word does most properly signify a mediator or a middler, because Jesus Christ is both a middle person and a middle officer between God and man, to reconcile and reunite God and man. This of all others is the most proper and genuine signification of this name. Jesus Christ is the middle, that is, the second person in the Trinity, between the Father and the Holy Spirit. He is the only middle person between God and
man, being in one person God-man; and his being a middle person fits and capacitates him to stand in the midst between God and us.
And as he is the middle person, so he is the middle officer, intervening or interposing or coming between God and man by office, satisfying God's justice to the full for man's sins by his sufferings and death, and maintaining our constant peace in heaven by his meritorious intercession. Hence, as Gerhard observes, "Jesus Christ is a true mediator, is still found in the middle. He was born, as some think, about the middle of the night; he suffered, Heb. 13:12, in the middle of the world, that is, at Jerusalem, seated in the middle of the earth: he was crucified in the midst, between the two thieves, John 19:18: he died in the air on the cross, in the midst between heaven and earth: he stood after his resurrection in the midst of his disciples, John 20:19; and he has promised, that where two or three are gathered together in his name, he will be in the midst of them, Mat. 18:20: and he walks in the midst of the seven golden candlesticks, Rev. 2:1, that is, the churches: and he as the heart in the midst of the body, distributes graces and virtue to all the parts of his mystical body, Eph. 4:15-16." Thus Jesus Christ is the mediator between God and man; middle in person and middle in office. And thus you have seen at large what a fit mediator Jesus Christ is, considered in both his natures, considered as God-man. But,
[2.] Secondly, If Jesus Christ is not God, then there is no spiritual nor eternal good to be expected or enjoyed. If Christ is not God, our preaching is in vain, and your hearing is in vain, and your praying is in vain, and your believing is in vain, and your hope of pardon and forgiveness by Jesus Christ is in vain; for none can forgive sins but a God. Christ has promised that "believers shall never perish;" he has promised them "eternal life," and that he will "raise them up at the last day," he has promised "a crown of righteousness," he has promised "a crown of life," he has promised "a crown of glory," he has promised that conquering Christians shall "sit down with him in his throne, as he is set down with his Father in his throne." He has
promised that they shall not be hurt of "the second death." [Mark 2:7; John 3:16; John 10:28; 2 Tim. 4:8; James 1:12; 1 Pet. 5:4; Rev. 3:21, and 2:11.] And a thousand other good things Jesus Christ has promised—but if Jesus Christ be not God, how shall these promises be made good? If a man who has never a foot of land in England, nor yet worth one groat in all the world, shall make his will, and bequeath to you such and such mansions and lands, in such a county or such a county; and shall by will, give you so much in gold, and so much in jewels, and so much in money; whereas he is not, upon any account, worth one penny in all the world; certainly such legacies will never make a man the richer nor the happier.
None of those great and precious promises, which are hinted at above, will signify anything—if Christ is not God. For they can neither refresh us, nor cheer us in this world, nor make us happy in the eternal world. If Christ is not God, how can he purchase our pardon, procure our peace, pacify divine wrath, and satisfy infinite justice? A man may satisfy the justice of man—but who but a God can satisfy the justice of God? "Will God accept of thousands of rams, or ten thousands of rivers of oil, or the firstborn of your body for the sin of your soul?" Micah 6:7. Oh, no! he will not, he cannot! That scripture is worthy to be written in letters of gold!
Acts 20:28, "Take heed therefore unto yourselves, and to all the flock, over the which the Holy Spirit has made you overseers; to feed the church of God, which he has purchased with his own blood." This must needs relate to Christ, and Christ is here called God, and Christ's blood is called the blood of God; and without all question, Christ could never have gone through with the purchase of the church, if the blood he shed had not been the blood of God. This blood is called God's own blood, because the Son of God, being and remaining true God, assumed human flesh and blood in unity of person. By this phrase, that which appertains to the humanity of Christ is attributed to his divinity, because of the union of the two natures in one person, and communion of properties. The church is to Christ a bloody spouse, an Aceldama or field of blood: for she
could not be redeemed with silver and gold—but with the blood of God, 1 Pet. 1:18-19: so it is called by a communication of properties, to set forth the incomparable value and virtue thereof. But,
[3.] Thirdly, If Christ be not God, yes, God-man, then we shall never be able to answer all the challenges that either divine justice or Satan can make upon us. Whatever the justice of God can exact—that the blood of God can discharge. Now the blood of Christ is the blood of God, as I have evidenced in the second reason. By reason of the hypostatic union, the human nature being united to the divine, the human nature did suffer, the divine did satisfy. Christ's godhead gave both majesty and efficacy to his sufferings. Christ was sacrifice, priest, and altar. He was sacrifice as he was man, priest as he was God and man, and altar as he was God. It is the property of the altar, to sanctify the thing offered on it, Mat. 18:19; so the altar of Christ's divine nature sanctified the sacrifice of his death, and made it meritorious. Man sinned, and therefore man must satisfy. Therefore the human nature must be assumed by a surety, for man cannot do it. If an angel should have assumed human nature, it would have polluted him. Human nature was so defiled by sin that it could not be assumed by any but God. Now Christ being God, the divine nature purified the human nature which he took, and so it was a sufficient sacrifice, the person offered in sacrifice being God as well as man.
This is a most noble ground upon which a believer may challenge Satan to say his worst and to do his worst. Let Satan present God as dreadful, yes, as a consuming fire, Heb. 12:29; let him present me as odious and abominable in the sight of God, as once he did Joshua, Zech. 3:2-3; let him present me before the Lord as vile and mercenary, as once he did Job, chapter 1:9-11; let him aggravate the height of God's displeasure, and the height and depth and length and breadth of my sins—I shall readily grant all. But against all this, I will set the infinite satisfaction of dear Jesus. This I know, that though the justice of God cannot be avoided nor bribed—yet it may be satisfied. Here is a proportionable satisfaction, here is God
answering God. It is a very noble plea of the apostle, "Who is he who condemns? It is Christ who died," Romans 8:34. Let Satan urge the justice of God as much as he can, I am sure that the justice of God makes me sure of salvation; and the reason is evident, because his justice obliges him to accept of an adequate satisfaction of his own appointing, 1 John 1:7-9.
The justice of God makes me sure of my own happiness, because if God is just—when that satisfaction is made, justice requires that the person for whom it is made shall be received into favor. I confess that unless God had obliged himself by promise, there were no pressing his justice thus far. There was mercy in the promise of sending Christ, out of mercy to undertake for us; otherwise we cannot say that God was bound in justice to accept of satisfaction, unless he had first in mercy been pleased to appoint the way of a surety, Gen. 2:15. [Had not Christ stepped in between man's sin and God's wrath, the world had fallen about Adam's ears.] Justice indeed required satisfaction—but it required it of the person who sins: Gen. 2:17, "But of the tree of the knowledge of good and evil, you shall not eat of it; for in the day you eat thereof you shall surely die"—or dying you shall die; or, as others read the words, "you shall surely and shortly or suddenly die!" And without controversy, every man would die the same day he is born. "The wages of sin is death," Romans 6:23; and this wages should be presently paid, did not Christ, as a blessing, beg poor sinners' lives for a season. For which cause he is called the Savior of all men, 1 Tim. 4:10—not of eternal preservation—but of temporal reservation. It was free and noble mercy to all mankind, that dear Jesus was promised and provided, sealed and sent into the world, John 6:27, that some might be eternally saved, and the rest preserved from wrath, for a time. Here comes in mercy, that a surety shall be accepted; and what he does is as if the person that offended should have done it himself. Here is mercy and salvation surely founded upon both. Ah, what sweet and transcendent comfort flows from this very consideration, that Christ is God But,
[4.] Fourthly, The great and glorious majesty of God required it, that Christ should be God. God the Father being a God of infinite holiness, purity, justice, and righteousness; none but he who was truly God, who was essentially one with the Father, could or dared interpose between God and fallen man, John 10:30, and 14:9-11, etc. The angels, though they are glorious creatures—yet they are but creatures; and could these satisfy divine justice, and bear infinite wrath, and purchase divine favor, and reconcile us to God, and procure our pardon, and change our hearts, and renew our natures, and adorn our souls with grace? And yet all these things must be done—or we undone, and that forever! Now if this were a work too high for angels, then we may safely conclude that it was a work too hard for fallen man. Man was once the mirror of all understanding, the epitome of wisdom—but now there is a great alteration; for poor sorry man is now sent to school to learn wisdom and instruction of the beasts, birds, and creeping things. He is sent to the ant to learn providence, Proverbs 6:6, to the stork and to the swallow to learn to make a right use of time, Jer. 8:7, to the ox and the donkey to learn knowledge, Isaiah 1:3, and to the fowls of the air to learn confidence, Mat. 6. Man who was once a master of knowledge, a wonder of understanding, perfect in the science of all things, is now grown blockish, sottish, and senseless, and therefore altogether unfit and unable to make his peace with God, to reconcile himself to God, etc. But,
[5.] Fifthly and lastly, That Christ's sufferings and merits might be sufficient, it was absolutely necessary that he should be God. The sin of man was infinite, I mean infinitely punishable; if not infinite in number—yet infinite in nature, every offence being infinite, it being committed against an infinite God. No creature could therefore satisfy for it—but the sufferer must be God, so that his infiniteness might be answerable to the infiniteness of men's offences. There was an absolute necessity of Christ's sufferings, partly because he was pleased to substitute himself in the sinner's stead, and partly because his sufferings alone, could be satisfactory. Now, unless he had been man, how could he suffer? and unless he had been God, how could he
satisfy offended justice? Look, as he must be more than man, that he may be able to suffer, that his sufferings may be meritorious; so he must also be man, that he may be in a capacity to suffer, die, and obey; for these are no work for one who is only God. A God alone, cannot suffer; a man alone, cannot merit; God cannot obey, man is bound to obey. Therefore Christ, that he might obey and suffer, he was man; and that he might merit by his obedience and suffering, he was God-man; just such a person did the work of redemption call for. That Christ's merits might be sufficient, he must be God; for sufficient merit for mankind could not be in the person of any mere man, no, not in Christ himself, considered only as man; for so all the grace he had he did receive it, and all the good he did he was bound to do it; for "he was made of a woman, and made under the law," Gal. 4:4—not only under the ceremonial law as he was a Jew—but under the moral as a man, for it is under that law under which we were, and from which we are redeemed, Gal. 3:13, therefore in fulfilling it he did no more than that which was his duty to do; he could not merit by it, no, not for himself, much less for others, considered only as man; therefore he must also be God, that the dignity of his person might add dignity, and virtue, and value to his works.
In a word, God could make satisfaction—but he was not bound to do so. Man was bound to make satisfaction—but he could not do it. Therefore he who would do it must be both God and man. As the prophet speaks, "Is not this a firebrand taken out of the fire?" Zech. 3:2. You know that in a firebrand taken out of the fire, there is fire and wood inseparably mixed, and in Christ there is God and man wonderfully united. He was God, else neither his sufferings nor his merits could have been sufficient; and if his suffering could not atone, much less any other man's. For all other men are both conceived and born in original sin, and also much and often defiled with actual sin, and therefore we ought forever to abhor all such Popish doctrines, prayers, and masses for the dead, which exalt man's merits, man's satisfaction: "For no man can by any means redeem his brother, nor give to God a ransom for him; for the redemption of their soul is precious, and it ceases forever," Psalm
49:7-8. And therefore all the money that has been given for masses, dirges, etc., has been thrown away; for Jesus Christ, who is Godman, is the only Redeemer, and in the eternal world, money bears no mastery. Let me make a few applications and INFERENCES from what has been said.
Applications and Inferences
Let me make a few applications and inferences from what has been said about the Divinity and Humanity of Christ.
1. First, Is it so, that Christ is God-man, that he is God and man? Then let this raise our faith, and strengthen our faith, in our Lord Jesus Christ. Faith is built on God, 1 Pet. 1:21. Now, Jesus Christ is truly God, and therefore the fittest foundation in the world for us to build our faith upon. "God manifest in the flesh" is a firm basis for faith and comfort. "He is able to save to the uttermost," Heb. 7:25. Christ is a thorough Savior, he saves perfectly, and he saves perpetually; he never carries on redemption work by halves. Christ being God as well as man, is able, by the power of his godhead, to vanquish death, devils, hell—and all the enemies of our salvation! And by the power of his godhead is able to merit pardon of sin, the favor of God, the heavenly inheritance, and all the glory of the heavenly world; for this dignity of his person adds virtue and efficacy to his death and sufferings, in that he who suffered and died was fully God; therefore God is said to have "purchased the church with his own blood," Acts 20:28. Christ having suffered in our nature, which he took upon him, that is, in his human soul and body the wrath of God, the curse, and all the punishments which were due to our sins, has—paid the price of our redemption, pacified divine wrath, and satisfied divine justice, in the very same nature in which we have sinned and provoked the Holy One of Israel; so that now all believers may triumphingly say, "There is no condemnation to us who are in Christ Jesus!" Romans 8:1.
Christ having, in our nature, suffered the whole curse and punishment due to our sins, God cannot in justice, but accept of his sufferings as a full and complete satisfaction for all our sins, 1 John 1:7, 9; so that now there remains no more curse or punishment for us to suffer, either in our souls or bodies, either in this life or in the life
to come—but we are certainly and fully delivered from all; not only from the eternal curse, and all the punishments and torments of hell —but also from the curse and sting of bodily death, and from all afflictions as they are curses and punishments of sin, 1 Cor. 15:55-56. That Jesus, who is God-man, has changed the nature of them to us, so that of bitter curses and heavy punishments have become fatherly chastisements, the fruits of divine love, and the promoters of the internal and eternal good of our souls, Heb. 12:5-7, and Rev. 3:19.
Oh, how should these things strengthen our faith in dear Jesus, and work us to lean and stay our weary souls wholly and only upon him who is God-man, "and who of God is made unto us wisdom, righteousness, sanctification, and redemption," 1 Cor. 1:30. Among the evangelists we find that Christ had a threefold entertainment among men: some received him into house, not into heart, as Simon the Pharisee, who gave him no kiss nor water to his feet, Luke 7:44. Some received him neither into heart nor house, as the graceless, swinish Gergesites, Mat. 8:34, who had neither civility nor honesty. Some received him both into house and heart, as Lazarus, Mary, Martha, etc., John 11:16. Certainly that Jesus who is God-man deserves the best room in all our souls, and the uppermost seat in all our hearts. But,
2. Secondly, If Jesus Christ be God-man, very God and very man, then what high cause have we to observe, admire, wonder, and even stand amazed at the transcendent love of Christ in becoming man! Oh! the firstness, the freeness, the unchangeableness, the greatness, the matchlessness of Christ's love to fallen man—in becoming man! Men many times show their love to one another, by hanging up one another's pictures in their homes— but, ah, what love did Christ show when he took our nature upon him Heb. 2:16, "For truly he took not on him the nature of angels—but he took on him the seed of Abraham;" he assumed, apprehended, caught, laid hold on the seed of Abraham, as the angel did on Lot, Gen. 19:16, as Christ did on Peter, Mat. 14:31, or as men do upon a thing they are glad they have gotten, and are loath to let go again. O
sirs! it is a main ground and pillar of our comfort and confidence, that Jesus Christ took our flesh; for if he had not took our flesh upon him, we could never have been saved by him.
Christ took not a part—but the whole nature of man, that is, a true human soul and body, together with all the essential properties and faculties of both; that in man's nature he might die, and suffer the wrath of God, and whole curse due to our sins, which otherwise, being God only, he could never have done; and that he might satisfy divine justice for sin, in the same nature that had sinned, and indeed it was most fit, that the mediator, who was to reconcile God and man, should partake in the natures of both parties to be reconciled, Heb. 2:14.
Oh, what matchless love was this, that made our dear Lord Jesus to lay by for a time all that "glory that he had with the Father before the world was," John 17:5, and to assume our nature, and to be "found in fashion as a man," Phil. 2:8. To see the great God in the form of a servant, or hanging upon the cross, how amazing and astonishing was it to all that believed him to be God-man! "God manifested in our flesh" is an amazing mystery, 1 Tim. 3:16, a mystery fit for the speculation of angels, 1 Pet. 1:11, that the eternal God—should become the man Christ Jesus, 1 Tim. 2:5; that a most glorious creator —should become a poor creature; that the ancient of days, Dan. 7:9, 13, 22—should become an infant of days, Mat. 2:11; that the most high should stoop so low as to dwell in a body of flesh—is a glorious mystery, which transcends all human understanding. It would have seemed a high blasphemy for us to have thought of such a thing, or to have desired such a thing, or to have spoken of such a thing, if God, in his everlasting gospel, had not revealed such a thing to us! Oh, what a demonstration of Christ's love is it! and what a mighty honor has Jesus Christ put upon mankind, in that he took our nature upon him, in that he lived in our nature and died in our nature, and rose in our nature, and ascended in our nature, and now sits at his Father's right hand in our nature! Acts 1:10-11.
Though Jacob's love to Rachel, and Jonathan's love to David, and David's love to Absalom, and the primitive Christians' love to one another was strong, very strong—yet Christ's love in taking our human nature upon him does infinitely transcend all their loves. "I think," says one speaking of Christ, "he cannot despise me, who is bone of my bone, and flesh of my flesh; for if he neglects me as a brother—yet he will love me as a husband; that is my comfort." "O my Savior," says Jerome, "did you die for love for me? a love more dolorous than death—but to me a death more lovely than love itself; I cannot live, love, and be longer from you!" I read in Josephus, that when Herod Antipater was accused to Julius Caesar as no good friend of his, he made no other apology—but stripping himself stark naked, showed Caesar his wounds and said, let me hold my tongue, these wounds will speak for me how I have loved Caesar.
Ah, my friends, Christ's wounds in our nature speak out the admirable love of Jesus Christ to us; and oh, how should this love of his draw out our love to Christ, and inflame our love to that Jesus who is God-man blessed forever! Mr. Welch, a Suffolkshire minister, weeping at table, being asked the reason, said, "it was because he could love Christ no more!" Ah, what reason have we to weep, and weep again and again, that we can love that Jesus no more, who has showed such unparalleled love to us in assuming of the human nature! "I must hate my very soul, if it should not love my Jesus!" says Bernard. Ah, what cause have we even to hate ourselves, because we love that dear Jesus no more, who is very God and very man. But,
3. Thirdly, Is Jesus Christ God-man? is he very God and very man? Then we may very safely and roundly assert that the work of redemption was a very great work. [Consult these scriptures, Isaiah 61:1; Dan. 9:24; 1 John 3:8; Luke 1:74-75; Tit. 2:14; 1 Pet. 1:4.] The redemption of souls is a mighty work, a costly work. To redeem poor souls from sin, from wrath, from the power of Satan, from the curse, from hell, from the condemnation, was a mighty work. Why was Christ born? Why did he live, sweat, groan, bleed, die, rise,
ascend? Was it not to bring "deliverance to the captives, and the opening of the prison to those who are bound"? Was it not to "make an end of sin, to finish transgression, and to bring in everlasting righteousness," and "to destroy the works of the devil," and to "abolish death," and to "bring life and immortality to light," and to "redeem us from all iniquity, and to purify us to himself, and to make us a peculiar people, zealous of good works"?
Certainly the work of redemption was no ordinary or common thing; God-man must engage in it, or poor fallen man is undone forever. The greater the person is, who is engaged in any work, the greater is that work. The great monarchs of the world do not engage their sons in poor, low, mean, and petty services—but in such services as are high and honorable, noble and weighty; and will you imagine that ever the great and glorious God would have sent his Son, his own Son, his only-begotten Son, his bosom Son, his Son in whom his soul delighted before the foundations of the earth was laid—to redeem poor sinners' souls, if this had not been a great work, a high work, and a most glorious work in his eye? John 1:18, and Proverbs 8:2233.
The creation of the world did but cost God a word of his mouth, "Let there be light, and there was light," Gen. 1:3—but the redemption of souls cost him his dearest Son. There is a divine greatness stamped upon the works of providence—but what are the works of providence, compared to the work of redemption? What are all providential works, compared to Christ's coming from heaven, to his being incarnate, to his doings, sufferings, and dying; and all this to ransom poor souls from the curse, hell, wrath, and eternal death? Souls are dear and costly things, and of great price in the sight of God. Among the Romans, those goods and estates which men had gotten in the wars with hazard of their lives, were called Peculium Castrense—a special purchase. Oh, how much more may the precious and immortal souls of men be called Christ's Peculium Castrense—his special purchase, gotten, not only by the jeopardy of his life—but with the loss of his life and blood! "You know," says the apostle, "that
God paid a ransom to save you from the empty life you inherited from your ancestors. And the ransom he paid was not mere gold or silver. He paid for you with the precious lifeblood of Christ, the sinless, spotless Lamb of God!" 1 Pet. 1:18-19.
Christ, who alone paid the price of souls, has told us that one soul is more worth than all the world, Mat. 16:26. Christ left his Father's bosom, and all the glory of heaven—for the good of souls; he assumed the nature of man—for the happiness of the soul of man; he trod the wine-press of his Father's wrath for souls; he wept for souls, he sweat for souls, he prayed for souls, he paid for souls, and he bled out his heart blood for the redemption of souls!
The soul is the breath of God, the beauty of man, the wonder of angels, and the envy of devils. It is of an angelical nature, it is a heavenly spark, a celestial plant, and of a divine offspring. It is capable of the knowledge of God, of union with God, of communion with God, and of an eternal fruition of God, John 14:8, and Psalm 17:15. There is nothing that can suit the soul below God, there is nothing that can satisfy the soul without God. The soul is so high and so noble a piece, that it scorns all the world. What are all the riches of the East or West Indies, what are heaps of diamonds, or mountains of gold, compared to the price that Christ laid down for souls? It is only the blood of him who is God-man, which is an equivalent price for the redemption of souls. Silver and gold has redeemed many thousands out of Turkish bondage—but all the silver and gold in the world could never redeem one poor soul from hellish bondage, from hellish torments.
Souls are a dear commodity. He who bought them found them so— and yet at how cheap a rate do some sinners sell their immortal souls! Callenuceus tells us of a nobleman of Naples who was accustomed profanely to say that he had two souls in his body, one for God, and another for whoever would buy it—but if he has one soul in hell, I believe he will never find another for heaven. A person of quality, who is still alive, told me a few years since, that in
discourse with one of his servants he asked him what he thought would become of his soul if he lived and died in his ignorance and enmity against God, etc. He most profanely and atheistically answered that when he died, he would hang his soul on a hedge, and say, Run God, run devil, and he who can run fastest let him take my soul. I have read of a most blasphemous wretch that, on a time being with his companions in an inn, carousing and making merry, asked them if they thought a man had a soul or no; whereunto when they replied that the souls of men are immortal, and that some of them after death lived in hell and others in heaven—for so the writings of the prophets and apostles instructed them—he answered and swore that he thought it nothing so—but rather that there was no soul in man to survive the body—but that heaven and hell were mere fables and inventions of priests to get gain; and for himself, he was ready to sell his soul to any who would buy it. Then one of his companions took up a cup of wine, and said, sell me your soul for this cup of wine; which he receiving, bade him take his soul, and drank up the wine. Now Satan himself being there in man's shape, bought it again of the other at the same price, and by and by bade him give him his soul, the whole company affirming it was fit he should have it, since he had bought it, not perceiving the devil. But presently, he laying hold of this soul-seller, carried him into the air before them all, to the great astonishment and amazement of the beholders; and from that day to this he was never heard of—but has now found by experience that men have souls, and that hell is no fable! "What good will it be for a man if he gains the whole world, yet forfeits his soul? Or what can a man give in exchange for his soul?" Matthew 16:26 [We laugh at little children to see them part with rich jewels for silly trifles, and yet daily experience tells us that multitudes are so childish as to part with such rich and precious jewels as their immortal souls for a lust, or for base and unworthy trifles; of whom it may be truly said, that they are like a man who fishes with a golden hook; the gain can never recompense the loss that may be sustained.]
Ah, for what a trifle do many thousands sell their souls to Satan every day! How many thousands are there who swear, curse,
lie, cheat, deceive, etc. for a little gain every day! I have read that there was a time when the Romans did wear jewels on their shoes. Oh, that in these days men did not worse! Oh, that they did not trample under feet that matchless jewel, their precious and immortal souls! O sirs, there is nothing below heaven so precious and noble as your souls, and therefore do not play the courtiers with your poor souls. Now the courtier does all things late. He rises late, and dines late, and sups late, and goes to bed late, and repents late. Christ made himself an offering for sin, that souls might not be undone by sin; the Lord died that slaves might live; the Son dies that servants might live; the natural Son dies that adopted sons may live; the onlybegotten Son dies that bastards might live; yes, the judge dies that malefactors may live. Ah, friends, as there was never sorrow like Christ's, so there was never love like Christ's love; and of all his love, none to that of soul love. Christ, who is God-man, did take upon him your nature, and bare your sins, and suffered death, and encountered the cross, and was made a sacrifice and a curse, and all to bring about your redemption; and therefore you may safely conclude that the work of redemption is a great work. But,
4. Fourthly, Is Jesus Christ God-man? is he very God and very man? Then let this encourage poor sinners to come to Christ, to close with Christ, to accept of Christ, to match with Christ, and to enter into a marriage union and communion with Christ. The great work of gospel ministers is like that of Eliezer, Abraham's servant, to seek a match for our Master's Son. Now our way to win you to him, is not only to tell you what he has—but what he is. Now he is "God-man in one person." He is man, that you may not be afraid of him; and he is God, that he may be able to save you to the uttermost; he is "the Prince of the kings of the earth;" he is "Lord of lords and King of kings;" he is the "Heir of all things;" he is "fairer than the children of men;" he is "the chief of ten thousand;" he is "altogether lovely." [Heb. 7:25; Rev. 1:5, and 17:14; Heb. 1:3; Psalm 45:1; Cant. 5:10, 16.]
There is everything in Jesus, who is God-man, to encourage you to come to him. If you look upon his names, if you look upon his natures, if you look upon his offices, if you look upon his dignities, if you look upon his personal excellencies, if you look upon his mighty conquests, if you look upon his royal attendance — all these things call aloud upon you to come to Christ, to close with Christ. If you look upon the great things that he has done for sinners, and the hard things that he has suffered for sinners, and the glorious things that he has prepared and laid up for sinners, how can you but readily accept of him, and sweetly embrace him? Though you have no loveliness, nor beauty, nor glory, Ezek. 16:4-5, and Isaiah 55:1-2; though you have not one penny in your purse, nor a rag to hang on your back—yet if you are but really and heartily willing to be divorced from all your sinful lovers, and accept of Christ for your sovereign Lord, he is willing that the match should be made up between you and him, Hos. 3:3, and Rev. 22:17.
Now shall Christ himself woo you, shall he declare his willingness to take you who have nothing, shall he engage himself to protect you, to maintain you, and at last, as a dowry, to bestow heaven upon you— and will you refuse him, will you turn your backs upon him? O sirs! what could Christ have done, that he has not done, to do you good, and to make you happy forever? Lo! he has laid aside his glorious robes, and he has put on your rags; he has clothed himself with your flesh; he came off from his royal throne, he humbled himself to the death of the cross, and has brought life, immortality, and glory to your very doors; and will you yet stand out against him? Oh, "how shall such escape, who neglect so great salvation," Heb. 2:3; who say, "This man shall not rule over us," Luke 19:14; who "tread under foot the Son of God"? Heb. 10:28. Oh, what wrath, what great wrath, what pure wrath, what infinite wrath, what everlasting wrath—is reserved for such people! John 3:36. Doubtless, Turks, Jews, and Pagans will have a cooler and a lighter hell than the despisers and rejecters of Christ, John 5:40, and Mat. 23:13-14. The great damnation is for those who might have Christ—but would not. And
no wonder! for the sin of rejecting Christ is not chargeable upon the devils.
Ah sinners, sinners! that you would labor to understand more, and dwell more upon, the preeminent excellencies of Christ! for until the soul can discern a better, a greater excellency in Christ than in any other thing—it will never yield to match with Christ. Oh, labor every day more and more to understand the height and depth and breadth of the excellency of Christ. He is the chief and the choicest of all, both in that upper and in this lower world. The godhead dwells bodily in him; he is full of grace; he is the heir of glory; the holy one of God; the brightness of his Father's image; the fountain of life, the well of salvation, and the wonder of heaven. Oh, when will you so understand the superlative excellency of Christ as to fall in love with him, as to cry out with the martyr, "Oh, none but Christ! Oh, none to Christ!" It is your wisdom, it is your duty, it is your safety, it is your glory, it is your salvation, it is your all—to accept of Christ, to close with Christ, and to bestow yourselves, your souls, your all on Christ. If you embrace him, you are made forever—but if you reject him, you perish forever. Bernard calls Christ, the Bridegroom of Bloods, because he espoused his church to himself upon the bed of his cross, his head begirt with a pillow of thorns, his body drenched in a bath of his own blood. To turn your backs upon this bridegroom of bloods will certainly cost you the blood of your souls; and therefore look to it. But,
5. Fifthly, Is Jesus Christ God-man? is he very God and very man? Oh, then, honor him above all. Oh, let him have the preeminence, exalt him as high as God the Father has exalted him. It is the absolute will of the Father that "all should honor his Son, even as they honor himself," for he having the same nature and essence with the Father, the Father will have him have the same honor which he himself has; which whoever denies to him reflects dishonor upon the Father, who will not bear anything derogatory to the glory of his Son. [Col. 1:18; Phil. 2:6-10; John 5:23. This text looks sourly on Jews, Turks, Papists, Socinians, and others.] Certainly there is due to
Christ, as he is God-man, the highest respect, reverence, and veneration, which angels and men can possibly give unto him. Oh, look upon the Lord Jesus as God; and according to that honor that is due to him as God, so must you honor him.
The apostle speaks of some who, "when they knew God, they did not glorify him as God," Romans 1:21; so several pretend to give some glory to Christ—but they do not glorify him as God. O sirs, this is that which you must come up to, namely, to honor Christ in such a manner as may be suitable to his natures; and as he is the infinite, blessed, and eternal God; and ah! what honor can be high enough for such a person? Christ's honor was very dear to Bernard, who said, "Lord, use me for your shield to keep off those wounds of dishonor, which else would fall on you." Luther, in an letter to Spalatinus, says, "They call me a devil—but be it so, so long as Christ is magnified, I am well a-payed."
The inanimate creatures are so compliant with his pleasure, that they will thwart their own nature to serve his honor; fire will descend, as on Sodom and Gomorrah, Gen. 19; and water, though a fluid body, stand up like a solid wall, as in the Red Sea, Exod. 14:22; if he does but speak the word. Oh, let not the inanimate creatures one day rise in judgment against us, for not giving Christ his due honor. If we honor Christ we shall have honor, that is a bargain of Christ's own making—but if we dishonor him, he will put dishonor upon us, as Scripture and history in all ages do sufficiently evidence, 1 Sam. 2:30.
In history we read of an impostor who said that he was that star which Balaam prophesied of, which was a prophecy of Christ, Num. 24:17; this fellow called himself Ben-chomar, the son of a star. This man professed himself to be Christ—but he was slain with thunder and lightning from heaven, and then the Jews called him Bencosmar, which signifies the son of a lie. Buxtorf tells us that the Jews call Christ Bar-chozabb, the son of a lie, a bastard; and his gospel Aven-gelaion, the volume of lies, or the volume of iniquity; and has not God been a-revenging this upon them for above this
sixteen hundred years? Rabbi Samuel, who long since has written a tract, wherein he does excellently discuss the cause of their long captivity and extreme misery, and after that he had proved it was inflicted for some grievous sin, he shows that sin to be the same which Amos speaks of. "For three transgressions of Israel, and for four, I will not turn away the punishment thereof; because they sold the righteous for silver, and the poor for a pair of shoes," Amos 2:6. The selling of Joseph he makes the first sin, the worshiping the calf in Horeb the second sin, the abusing and killing God's prophets the third sin, and the selling of Jesus Christ the fourth sin. For the first they served four hundred years in Egypt, for the second they wandered forty years in the wilderness, for the third they were captives seventy years in Babylon, and for the fourth they are held in pitiful captivity, even to this very day. Oh, how severely has God revenged the wrongs and indignities done to Christ the Lord, by this miserable people, to this very hour and yet, oh, the several ways, wherein this poor people do every day express their malice and hatred against the Lord Jesus! Oh, pray, pray hard, that the veil may be taken away, which has been so long before their eyes.
Herod imprisons Peter, and kills James with the sword, Acts 12:1-4; this God puts up with—but when he comes to usurp the honor due to Christ, he must die for it, verse 23. Herod might more safely take away the liberty of one, and the life of another, than the glory due to Christ. Thus you see how dearly they have paid for it, who have not given Christ his due glory; and let these instances of his wrath alarm all your hearts so, that we may make more conscience than ever, of setting the crown of honor only upon Christ's head, "for he alone is worthy of all honor, glory, and praise," Rev. 14:10-11. But,
6. Sixthly, Is Jesus Christ God-man? is he very God and very man? Then from hence as in a mirror, you may see the true reasons why the death and sufferings of Christ, though short, very short—yet have a sufficient power and virtue in them to satisfy God's justice, to pacify his wrath, to procure our pardon, and to save our immortal souls—namely, because of the dignity of his person who
died and suffered for us, the Son of God, yes, God himself. There was an infinite virtue and value in all his sufferings; hence his blood is called "precious blood," yes, "the blood of God." [Heb. 9:14; 1 Pet. 1:19; Acts 9:28; Gal. 4:4-6.] Did man transgress the royal law of God? behold God himself is become a man to make up that breach, and to satisfy divine justice to the uttermost farthing, Romans 8:2-4. For the man Christ Jesus to stand before the bar of the law, and to make full and complete reparation to it, was the highest honor that ever was done to the law of God. This is infinitely more pleasing and delightful to divine justice than if all the curses of the law had been poured out upon fallen man; and than if the law had built up its honor upon the destruction of the whole creation. To see one sun clouded is much more than to see the moon and all the stars in heaven overcast. Christ considered as God-man was great, very great; and the greater his person was—the greater were his sorrows, his sufferings, his humiliation, his compassion, his satisfaction to divine justice. Had not Christ been God-man, he could never have been an able surety, Heb. 7:25—he could never have paid our debts, he could never have satisfied divine justice, he could never have brought in an everlasting righteousness, Dan. 9:24, he could never have "spoiled principalities and powers, and made a show of them openly, triumphing over them on the cross," Col. 2:15—a plain allusion to the Roman triumphs, where the victor ascending up to the capitol in a chariot of state, all the prisoners following him on foot with their hands bound behind them, and the victor commonly threw coins abroad to be picked up by the common people. Just so, Christ, in the day of his solemn inauguration into his heavenly kingdom, triumphed over sin, death, devils, and hell, "and gave gifts to men." And had he not been God-man, he could never have merited for us a glorious reward.
If we consider Christ himself as a mere man, setting aside his godhead, Eph. 4:8, he could not merit by his sufferings; for, 1. Christ as he was man only, was a creature. Now a mere creature can merit nothing from the Creator. 2. Christ's sufferings, as he was man only, were finite, and therefore could not merit infinite glory. Indeed, as he
was God, his sufferings were meritorious—but, consider him purely as man, they were not. This is wisely to be observed against the papists, who make so great a noise of men's merits; for if Christ's sufferings, as he was mere man, could not merit the least favor from God, then what mortal man is able to merit, at the hand of God, the least of mercies by his greatest sufferings? But,
7. Seventhly, Is Jesus Christ God-man? is he very God and very man? Then from hence we may see the greatest pattern of humility and self-denial that ever was or will be in this world. That he who was the Lord of glory, that he who was equal with God, that he should leave the bosom of his Father, Phil. 2:6; John 1:18, which was a bosom of the sweetest loves and the most ineffable delights, that he should put off all that glory that he had with the Father before the foundation of the world was laid, John 17:5, that he should so far abase himself as to become man, by taking on him our base, vile nature, so that in this our nature he might die, suffer, satisfy, and bring many sons to glory, Heb. 10,—oh, here is the greatest humility and abasement that ever was! And oh, that all sincere Christians would endeavor to imitate this matchless example of humility and self-denial! Oh the admirable condescensions of dear Jesus, that he should take our nature, and make us partakers of his divine nature! 2 Pet. 1:4, that he should put on our rags—and put upon us his royal robes! Rev. 19:7-8, that he should make himself poor—that we might be rich! 2 Cor. 8:9, that he should make himself low—that we might be high! accursed that we might be blessed! Gal. 3:10, 13. Oh wonderful love! oh grace unsearchable!
Ah, Christians, did Christ stoop low—and will you be stout, proud, and high? Was he content to be accounted a worm, a drunkard, an enemy to Caesar, a friend of publicans and sinners, a devil—and must you be all in a flame when vain men make little account of you? Was he willing to be a curse, a reproach for you—and will you shrug, and shrink, and faint, and fret when you are reproached for his name? Did Jesus Christ stoop so low as to wash his disciples' feet, John 13:14, and are you so stout and proud that you cannot hear
together, nor pray together, nor sit at the table of the Lord together, though you all hope at last to sit down with Abraham, Isaac, and Jacob, in the kingdom of heaven? Mat. 8:11. Shall one heaven hold you at last; and shall not one table, one church, hold you here? Oh, that ever worms should swell with such intolerable pride and stoutness! He who was God-man, was lowly, meek, self-denying, and of a most condescending spirit; and oh, that all you, who hope for salvation by him, would labor to write after so fair a copy.
Bernard calls humility a self-annihilation. "You will save the humble," says Job, chapter 22:29; in the Hebrew it is, "him who is of low eyes." A humble Christian has lower thoughts of himself than others can have of him. Abraham is "dust and ashes" in his own eyes, Gen. 18, Jacob is "less than the least of all mercies," Gen. 32:10. David, though a great king—yet looks upon himself as a worm; "I am a worm, and no man," Psalm 22:6. The word in the original signifies a very little worm—a worm that is so little, that a man can hardly see it or perceive it. Oh, how little, how very little was David in his own eyes. Paul, who was the greatest among the apostles —yet, in his own eyes, he was "less than the least of all saints." Says Ignatius, "I am not worthy to be called the least." "Lord! I am hell— but you are heaven," said blessed Cooper. "I am a most hypocritical wretch, not worthy that the earth should bear me," said holy Bradford. Luther, in humility, speaks thus of himself; "I have no other name than sinner; sinner is my name, sinner is my surname; this is the name by which I shall be always known. I have sinned, I do sin, I shall sin, in infinitum." Ah, how can proud, stout spirits read these instances and not blush! Certainly the sincere humble Christian is like the violet, which grows low, hangs the head down, and hides itself with its own leaves; and were it not that the frequent smell of his many virtues manifests him to the world, he would choose to live and die in his self-contenting secrecy. But,
8. Eighthly, Is Jesus Christ God-man? is he very God and very man? Then hence we may see how to have access to God; namely, by means of Christ's human nature, which he has taken upon him, to
that very end, that he might in it die and suffer for our sins, and so reconcile us to God, and give us access to him, Romans 5:1-2; Eph. 3:12, and 2:18. "By him we have access to the Father." The word signifies "a leading by the hand," an introduction. "It is an allusion," says Estius, "to the customs of princes, to whom there is no passage, unless we are brought in by one of their favorites." Esther 1. Though the Persian kings held it a piece of their silly glory to hold off their best friends, who might not come near them—but upon special license. Yet the great King of heaven and earth counts it his glory to give us free access at all times, in all places, and upon all occasions, by the man Christ Jesus.
1 Tim. 2:5, "There is one mediator between God and us, even the man Christ Jesus." Christ was made true man, that in our nature he might reconcile us to God, and give us access to God, which he could never have done, had he not been true God and true man. Without the human nature of Christ, we could never have had access to God, or fellowship with God; being by nature enemies to God, and estranged from God, and dead in trespasses and sins, Romans 5:10, it is only by the mediation of Christ incarnate, that we come to be reconciled to God, Eph. 2:1, 12-14, to have access to him, and acceptance with him. In Christ's human nature God and we meet together, and have fellowship together, 1 John 1:1-3. It could never stand with the unspotted holiness and justice of God, who is "a consuming fire," Heb. 12:29, to honor us with one cast of his countenance, or one hour's communion with himself, were it not upon the account of the man Christ Jesus. The least serious thought of God out of Christ, will breed nothing in the soul but horror and amazement; which made Luther say, "Let me have nothing to do with an absolute God."