Christ’s Example
The manuscript “Christ’s Example” was begun in the period from August 1728to February 1729, probably as part of a complex of manuscripts on marks of grace that included “Signs of Godliness” and “Notes on Conversion from Various Authors.” Owing to its scriptural nature, “Christ’s Example” may bear some possible relation to “Notes on Scripture.” Thomas A. Schafer has established that the four-page manuscript is one folio signature with a London/PvL watermark, which first appears in sermons dating from the spring of 1728. Initially, Edwards filled in to the middle of page one, through the comment on Mark 10:21. From August 1731 to December 1732, he wrote the entries up to and including the reference to the sermon on Matt. 16:21–23, which took him to the top of page two of the manuscript.
As we see in other manuscripts such as “Signs of Godliness,” Edwards then laid aside the notebook for many years. When he did return to it, he drew a horizontal line where the earlier entries ended and divided the remainder of page two, as well as pages three and four, into two columns. The handwriting of these subsequent entries is very angular and the ink black, both characteristic of Edwards’ manuscripts from the very late 1740s and the 1750s. Also, in citing scripture texts, Edwards uses capital roman numerals for chapter numbers, a further characteristic of his late manuscripts.
The earlier entries are relatively polished and eloquent, and contain few direct scriptural references. They provide as examples for Christian living Jesus’ love and friendship for his disciples, his spirit of forgiveness (even to his enemies who crucified him), the absence of revenge in him, and his humility (as when he washed his disciples’ feet). Christ did not seek the praise and admiration of men; even after performing miracles, he would remove himself from the public eye. Instead, he sought “to withdraw and be alone in the woods and mountains and retired places, to contemplate and converse with God”—a statement that resonates with the earlier “Apostrophe to Sarah Pierpont” and the later Personal Narrative. Christ preferred Mary’s “spiritual” way of showing respect—by sitting at
Christ’s feet and hearing his teachings—to Martha’s, who worried about being a proper host.
The later entries in the notebook, taken from the four gospels (with an emphasis on Matthew), are cursory comments on Christ’s behavior supplied more or less in canonical order. These later entries, which elaborate on the themes of Christ’s love, humility, benevolence, and condescension, bear some comparison with the “Harmony of the Old and New Testaments” notebook in their similar format and may be roughly contemporaneous.
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The sincerity and wonderful ardency of Christ’s love and friendship to his disciples, his wonderfully pitiful and compassionate nature, and the tenderness of his heart and his great love to mankind and all that were his, appears by his taking so much pains and being so much concerned for the comforting of his disciples, just before his death, when he had all the horrors of that just before his eyes; and we know that he was not a little affected by this prospect. And yet he seems to be much more concerned for the disciples, than himself; he seems to be wholly taken up in pitying them, exhorting and counseling them, and praying for them and the church. How strange it seems to a man that is going to be put to death, [to be] so much concerned and taken up in pitying his friends; what a degree of friendship must that be that will cause it. ‘Twas not because he was unconcerned about his death, as appears by John 12:27.
When Christ prayed and pleaded that his enemies might be forgiven upon the cross, he did it heartily and not feignedly and affectedly: for what heart would any one have to feign any such thing when in the agonies of death? Neither had he any great temptation to feign it for honor and applause, seeing before it was not accounted a duty to do good to enemies and those that abuse us.
Our Lord never sought to be revenged of his enemies, though he had so many that so constantly maligned, persecuted and reproached [him]. We have no instance of his seeking revenge in his whole life, and when he died, no shadow or appearance of any desire of revenge. He gave no directions or counsels to his disciples tending to this, nor did he let drop anything out of his mouth manifesting any revengeful thought or inclination in his heart.
How far was Christ from a revengeful spirit, and how wonderfully meek, that he should wash Judas’ feet ( John 13), though he knew he was just about to betray him; yea, had actually intended to do it, as appears by v. 2.
It does not consist with an ordinary degree of pride for a man that pretends to be a king, and that sits as a teacher and a master over others, and is the Son of God and rightful sovereign of the whole world, to be inclined (though it were only for a pretense) to such an action as the washing the
christ’s example feet of his disciples and attendants. Yea, ’twould seem unnatural and indecorous, were there not a peculiar and inimitable love, sweetness and condescension, wonderfully tempered with that superiority and lordship which he maintained over them. What man, if he had, being an impostor, contrived such a thing as being the only begotten Son of God, sent from heaven to be the king of the whole world, would have thought it proper and consistent with his dignity to do such a thing, and would not rather have thought it to be a disgrace to his great office and high relation to the Almighty as his Son?
No beauties of mind are more attracting to men than goodness, love and condescension. Let us therefore dwell in our minds on the wonders of this kind in Christ’s incarnation, death, etc.
Dr. Manton [writes]: “It is worth our observation, that in the gospel we are so often told that after the Lord Jesus had performed some eminent miracle, he withdrew himself and retired from the mu[ltitude] that so he might not be mixed with their praises.”1 How exceeding agreeable is it to an eminently virtuous and holy mind, after his virtues and excellencies have been very signally manifested and remarkably published to man’s admiration, to delight to withdraw and be alone in the woods and mountains and retired places, to contemplate and converse with God, with a neglect of the praise and admiration of man.
All that strive to advance themselves in the world and obtain dominion used, like Absalom, to endeavor by one wise or other to get the people’s admiration and insinuate themselves into their affections. But Christ showed that he did not seek promotion and advancement by men, nor at all court their favor in the whole of his behavior; he loved to retire from their applause, and when they came to make him a king, he took that opportunity to reprove ’em and thereby drove them from him.
Mark 10:21, “Then Jesus beholding him loved him”; by which it appears that Christ was [of] a very benevolent loving temper.2
Matt. 3:13, “Then cameth Jesus to John, to be baptized of him.” Christ was now just going to enter upon his public ministry as the Messiah. An imposter, and one that was contriving to set up himself for some great,
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1. Thomas Manton (1620–77), an English Non-conformist, was a highly respected preacher. In his “Catalogue,” JE has references to “Dr. Manton’s Sermons,” “Twenty Select Sermons by Dr. Manton,” and “Manton’s Sermon in various books.” A number of Manton’s sermons and other writings were collected in five volumes (London, 1678–1701) and in William Bates, Sermons Preached by the Late Thomas Manton (London, 1678).
extraordinary [man] only for the sake of honor or riches, would have been jealous of John, that men were thus flocking [to]. He never would have borne any appearance as though he himself were one of his followers and disciples amongst the crowd. So Christ extolled John as the greatest prophet, and more than a prophet (Luke 7:28). But ’tis evident that Christ did not in any thing act like an imposter; he never was ostentatious or forward to show and declare himself, or any way greedy of honor and applause from the multitude. He endeavored to suppress any such thing, and when they had thoughts of advancing of him,3 he suppressed and endeavored to beget in them better notions.
Luke 10, from the thirty-eighth verse to the end: when Christ came to the house, Mary and Martha had their different ways of showing their respect to Christ. Martha was concerned that Christ should be treated as they used to treat great men: she was anxious that he might have good outward entertainment; she put herself to a great deal of trouble that Christ might be well waited upon; she was “cumbered about much serving.” Mary sat at his feet, and hearing his word. She showed her esteem and love to Christ by the love she had to his word, and the reception and entertainment she gave it. And her way was most acceptable to Christ. Herein Christ manifested his humility, contempt of the honor of the world, and his charitable beneficent spirit. He manifested his humility and disregard of the honor of the world. If some great man had come to the house—the governor, or high priest, or some of their Pharisees— they would have expected to be waited upon with a great deal of ceremony: they would not have disapproved of Martha’s being at a great deal of trouble to wait upon them and entertain them; they would not have commended Mary, rather than Martha, who neglected his outward attendance for the sake of hearing spiritual doctrine; it would have suited them well that they should put themselves to trouble. But Christ had not so great delight in such a way of showing respect as in that more spiritual way which Mary took. Though he was the most honorable person in the world, he had rather see one sitting at his feet, entertaining his gospel in their heart, than busily and anxiously serving and waiting upon him, as they are wont to wait upon great men. Herein he also showed of what a charitable beneficent disposition he was of: he took more delight in Mary’s sitting and receiving good from him than in Martha’s ministering to him; he came not to be ministered unto, but to minister. This is
Christ’s Example 515 not the spirit of impostors, whose only aim is to magnify and set up themselves.
Vid. sermon on Matt. 16:21–23.4
Christ did not proudly refuse to come to John to be baptized of him (Matt. 3:14–15).
His mildness and humility appears in the manner of his repelling Satan’s temptations (Matt. 4).
His self-denial appears in his patiently suffering hunger and Satan’s insults in that forty days of his temptation.
His steadfastness in obedience and trust in God appears in his resisting those temptations.
His contempt of the glory of the world appears in rejecting Satan’s offer of the glory of the world (Matt. 4:8–10).
He did not affect to set aside the Law and the Prophets, and that way to set himself up as above them; but he greatly established their authority (Matt. 5:17–19).
Matt. 5, Luke 6. His spirit may be argued from his doctrine, especially being as it were newly introduced, so contrary to the doctrines of the Jewish teachers and the received settled opinions and notions of the people.
8:4. He would have the leper he cleansed strictly obey the Law of Moses. He was not for setting up himself in opposition to Moses (Mark 1:44).
8:7, 15:21–28; Luke 10:25–37, Luke 27:14. He did not despise the gentiles, as the rest of the Jews did. Yet this was not from prejudice against the Jews, his own people, or for want of peculiar friendship for them (see Matt. 10:5–6, 15:24; Mark 7:27). 8:19. He did not flatter the scribe, though a great man, when he appeared in a disposition to be his follower. He flattered neither small nor great to get honor. He dealt faithfully with him and with all (Luke 8:57– 58, ch. 16:24–25, Luke 14:25–33). Matt. 19:16–22, Mark 10:17–22, Luke 18:18–23. He did [not] at all flatter the rich and great that appeared most
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4. This sermon (234) is undated, but Schafer places it in a large batch of sermons written on English/GR paper dating from Aug. 1731-Dec. 1732, which provides a terminus a quem for the first set of entries in this MS (see Works, 17, 453). The doctrine of the sermon is, “It was a thing exceeding offensive to Christ to hear anything said against enduring those great sufferings which he came into the world to undergo.” In the doctrinal portion, JE states that this idea was contrary to what Christ had freely chosen to do, and undergoing suffering for sinners was what Christ had desired to do from the beginning.
After this reference, JE did not write in the MS for many years. The remainder of the MS is in the black ink and angular hand characteristic of the late 1740s and 1750s. Before resuming, JE divided the rest of the present page and the subsequent pages each into two columns.
forward to be his followers, but dealt so by them as tended to prevent their being his followers, and had that effect (see Matt. 19:21–22). He flattered none with expectations of worldly prosperity (Matt. 24:9).
8, latter end. He did not conduct among the Gergesenes as one that affected by flatteries to get followers. He might know the loss of their swine would offend them. However, when they were displeased and besought him to be gone, it put him into no ruffle.
9:10, Mark 2:15–17, Luke 5:29–32, Luke 14. He eat and drank with publicans and sinners, did not make an ostentation of his peculiar holiness nor eminent greatness (11:19, Luke 19:1–10).
9:14–17. He did [not] make a great show before men of mortification, etc. by often fasting, as the disciples of John and others that were most esteemed for piety (see also 11:19, Luke 7:34).
9:2 and 22, Mark 5:34–36, Luke 8:48. The kind, gentle, compassionate and condescending manner in which he used to treat them that came to him for relief (20:28–34).
9:36. His compassionate temper (14:14, 15;32; Mark 1:41; Luke 7:13; Mark 8:2–3; John 11:33–35).
The directions he gave to his disciples show the spirit he was of: to treat all mankind with benevolence and courtesy, as hoping the best of them (Matt. 10:12–13); under persecution, not to behave with violent opposition nor a foolish sullenness; or an affected exposing themselves to suffering (v. 23).
He did not flatter his followers with hopes of worldly prosperity, nor attempt to draw followers that way (Matt. 10:16–39, Mark 8:34, Luke 9:23).
His condescension to the mean, his satisfaction in union and communion with them, and his contentment without the respect and society of the great; his satisfaction in God’s will (Matt. 11:25–26, Luke 10:21).
His loving temper and disposition, and his love to virtue (Matt. 12:49– 50). Matt. 12:23, Mark 6:46, John 6:14–15. He affected not the applause of the multitude for his miracles when they were most disposed to extol him, and advance him to worldly glory and dominion. He cared not for the glory of the world. Mark 2:35. His great devotion, his neglect of the applause of the multitude, his forsaking it to converse with God alone, etc. (see also Luke 4:42).
He delighted to retreat from these things to spend time alone in divine contemplation, prayer and converse with God, so as to spend great part of the night, so depriving himself of sleep all that night, spending it in acts of devotion & mercy (Luke 6:12). And the next day, when they manifested
Christ’s Example 517 the same disposition, he encouraged it not at all (John 6:25–40). By the parallel place, Mark 3:6–13, it appears that this also was at a time when he was in a peculiar manner thronged by the admiring multitude (see also Luke 5:15–16).
Matt. 16:8, 17–19, 17:7. The great gentleness and love with which he treated his disciples (see sermon on that subject).5
Matt. 16:1–3, Mark 8:11–13. Christ would not work miracles for ostentation.
Matt. 16:21–23, Mark 8:31–33. Christ’s cheerfulness in doing the will of God and redeeming sinners by his last sufferings (see sermon on that subject).6
Matt 27:24–27 and Mark 9:33. Christ’s readiness to pay tribute, and working a miracle to avoid offense.
Matt. 18:1–6. His spirit appears in his doctrine. The humility and meekness of it, and love of it.
Love and compassion (18:11–14). Meekness and moderation (vv. 15–17). Forgiveness (vv. 21–35). Matt. 19:14, Mark 10:13–16. His condescension to little children. Matt. 20:17–19. Jesus’ forwardness in going up to Jerusalem when he knew he was there to be crucified (see sermon on that subject).7
Matt. 20:30–34. Jesus found no fault with [them] that cried after him, whom the multitude rebuked as thinking they treated Christ with ill manners. But he kindly received and relieved them.
Matt. 21:8–11. He favored not the multitude, who were so greatly affected with his miracles and appeared so ready to assist him to set up a temporal kingdom at Jerusalem over all the nation of the Jews. He chose rather to go and be crucified, according to what he had foretold his disciples, in the foregoing chapter, vv. 17–18. He conducted so as to disappoint the expectations of the multitude to that degree that they were quickly turned against him and willing he should be crucified.
Matt. 25:35 to the end. His compassionate temper. Matt. 26–27. His behavior in the approach of his last sufferings and under those sufferings.
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5. There are no extant sermons on Matt. 16:8, 17–19 or 17:7. However, a sermon on John 15:15 (308), dated Dec. 1733, has as its doctrine, “When Christ was upon earth, he did not keep at an awful distance from his disciples, but was intimate with them as friends” (see Works, 17, 458). 6. See sermon on Matt. 16:21–23, cited above, n. 4. 7. There is no extant sermon on Matt. 20:17–19. This may be a reference to the sermon on Matt. 16:21–23, cited above, n. 4.
Luke 4:4. He would not work miracles merely from ostentation (see parallel place in Matthew [4:4]).
John 2:11. He did not discountenance innocent temporal enjoyments and liberties and customs testifying civil joy and mirth. He had no such moroseness or preciseness.
John 3. He did not flatter Nicodemus, a great man, when he showed a disposition to admire and adhere to him.
John 4. He civilly and kindly treated the Samaritans, contrary to the custom of the Jews, and was so engaged in seeking their spiritual good that he as it were forgot and neglected his food when he was weary and hungry (vv. 31–42).
Though the scribes and Pharisees and priests were his greatest enemies, yet he was forward to maintain the honor due to them. (Matt. 8:4 and Mark 1:44, Matt. 23:1–3).
Jesus obeyed the ceremonial law in going to their great feast at Jerusalem, though Jerusalem was a place peculiarly inimical to him. He obeyed when going to that Passover, at which he knew he should be crucified.
Luke 6:12. When he was about to enter on a business of great importance, he first sought to God in an extraordinary manner.
Matt. 9:10–13, Mark 2:15–17, Luke 5:29–32, Luke 7:36 to the end, Luke 15. His great condescension to, and kind reception, of noted sinners, that were had in disgrace, when he knew it would be to his reproach among the Jews.
Mark 5:18–19, Luke 8:38–39. If Christ had sought the applause of men, he would willingly have suffered the Gaderene, on whom he had wrought so great a miracle, to have gone with him for all to behold wherever he went; but he sought not his own glory, but the glory of God, and therefore sends to tell his friends and countrymen how great things God had done for him, and had compassion on him.
Mark 6:31–34. Christ’s compassion was moved on occasion of that which would have put another into a fret.
Luke 10:38–42. Christ did not desire a great deal of waiting upon, or that persons should put themselves to much trouble sumptuously to entertain him; it was more agreeable to him to do good to men’s souls, than to receive such kindness and respect.
John 11:5, with other parts of the story of Lazarus. Jesus was a person of warm, lively and tender affections.
Luke 5:3, “And he entered into one of the ships, which was Simon’s, and prayed him that he would thrust out a little from the land.” He did not treat men as affecting to assume and exercise authority.
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Notes
2. The light brown ink of the first sitting (Aug. 1728-Feb. 1729) ends here; what follows is in a darker brown ink dating from Aug. 1731 to Dec. 1732.
3. MS: “them.”