Christs Exaltation Purchased by Humiliation, Sermon 3

Christs Exaltation Purchased by Humiliation · Sermon 3

p. 127THE THIRD SERMON ON

ROM. 14. 9.

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

IN these words, as you heard heretofore at large, the Apostle labours to stay the thoughts, and affections p. 128of men, concerning the things of indifferency, that they should not be hasty to censure anothers Servant, who stands or falls to his owne Master, as you have it in Verse. 4.

The reason is, because whatsoever they do, they doe it to the Lord, He that regards a day, regards it to the Lord, hee that regards not a day, regards it not to the Lord. Some things are of that nature, that the right aime puts a qualification upon the actions, a good end cannot qualifie many actions, but some actions are of that nature, that a good aime doth not altogether justifie it, but p. 129it frees the person from some censure, he doth it to God, some upon some conceite, may abstaine from a thing for religious ends, and are not to bee censured, some againe performe it, and are not to be censured, because they doe it to the Lord, that is, out of religious respects.

How doth he prove that they doe it to the Lord? he proves it more generally, ver. 7. None of us live to our selves, nor none of us dye to our selves, which I spake of before.

Then he proves that we are the Lords, because it was the end of Christs dying, and rising, and reviving, that hee might be p. 130Lord both of the dead and of the living, and if he be the Lord, then we ought to live, to this Lord of the quicke and dead.

We see Saint Paul here makes use of a generall truth, of a grand principle, that we are the Lords, and therefore live to him, and dye to him, and doe particular actions to him, or not doe them to him, to shew that wee should have in minde, information of sound general truths, that are the ground of all particular practise, as we shall see after.

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

p. 131The words, they are Christs universall government of the dead, and of the living, inferred from the end of his death, reviving, and rising againe, a comfortable inference, from a strong ground.

We considered the particulars, Christs death, rising, and reviving.

Christ dyed as a second Adam, as a publicke person, in whom dying all dyed, when other men dyed, particular men dyed, when Paul was dead, Paul dyed, and there was an end, onelyonly there was an exemplary good, in his death, but there is more then an exemplary good, in the death of Christ, p. 132Christ dyed alone, and singular in this respect, because in him dying, all dyed that were his, that the Father gave him to dye for, for they goe parallell, Gods gift, and Christs death, hee did all by commission, and hee would not transgresse his commission, and he dyed a violent and cursed death, because otherwise hee could not have saved us, that were under a curse, so as a second Adam, hee rose, and as a publike person, therefore wee see in the resurrection of Christ, many rose, it is like enough they dyed againe, it was for a particular dispensation, to shew that Christ p. 133rose as a publicke person; and it is not strange to thinke so, that to honour God they should be content to live a w…e, when Christ himselfe that was God, was content to bee man, and to be abased to death, that grand mystery makes all other things credible, he rose therefore as a publicke person, to give life to all that he dyed for.

So hee revived, that is more than to rise againe, never againe to lay downe his life, as you have it excellently set downe among other places, Revel. 1. 18. I am he that liveth and was dead, and behold I live for ever more, amen, p. 134and he seales it too, I have the keyes of hell and of death, that is, the dominion of hell and death, for inde… …hrist is life it selfe, and life cannot dye, as God he could not dye, and therefore he tooke upon him that nature, wherein he might dye for us, and now having done that dispensation, that office, there is a perpetuall influence of life, from the fountaine of life, his Godhead, to his humanity, so he never dyes any more; then here followes the scope and end of all,

That he might be Lord of the dead and of the living.

p. 135The three offices of Christ they have this order, in regard of manifestation. First, he was a Prophet to instruct, and teach his in himselfe, and likewise by his ministery: And then a Priest to dye 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 in struct us of the end of his comming into the world, and then a Priest to doe that grand office, that we have most comfort by, p. 136and then a King to rule us, he could not be otherwise, for if he had manifested himselfe a King, and a Lord in his glory, where had beene his abasement, if they had knowne him to be the Lord of glory they would never have curcified him; onelyonly some sparkles of his God. head, and Lordship, and Kingdome, and royalty over all flesh, brake 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 payd tribute, he had it out of a fish, by a command, by majesty, when he was on p. 137the crosse hee converted the good theese; so somewhat brake out of him, that he was a person more than ordinary, but that was for speciall ends, ordinarily hee went on in a course of abasement, and all that he might performe the great worke of redemption, therefore hee made a stoppe of his glory and Kingly office, that hee might not manifest himselfe, in that relation and office; that he might doe the office of a Priest to dye for us: therefore you have it here in the due order; Christ dyed and rose againe, as the high Priest of his Church, that hee might he Lord of the dead p. 138and of the living, he was so before, but he was not manifest before: therefore he is sayd to be manifest to be God by the resurrection, Rom. 1. 4. he was God from ēternity, but he was borne then, This day have I begotten thee, it is spoken of the resurrection, so you see here Christs 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 any thing offended with that abasement, that God should dye, looke to his rising, and reviving, and Lordship p. 139over all, both quicke and dead, and if we bee dazelled with his glory, looke backe againe to God in our flesh, and God in our flesh abased, even to the death of the crosse; oh it is a sweete meditation beloved, to thinke that our flesh is now in heaven, at the right hand of God, and that flesh that was borne of the Virgin, that was layd in the manger, that went up and downe doing good, that was made a curse for us, and humbled to death, and lay under the bondage of death three dayes, that this flesh is now glorious in heaven, that this person is Lord over the p. 140living and the dead, it is an excellent booke to studdy this, beloved studdy 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 dyed before he was borne; 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, p. 141Christ is the Lambe of God slaine from the beginning of the world.

By what title is hee Lord?

By a title beloved, not as God, but by a title of conquest as a redeemer: for he dyed that he might be Lord, we are a bloody spouse to Christ, we are the price of his blood, he dyed that he might bee Lord, he must winne us before he could have us; thereupon dying and purchasing us, now hee is Lord of his Church and Children by marriage, before he could marry us he must bee borne in our nature, for the husband and wife must be of one p. 142nature: and being in bondage to a contrary King, to Sathan; hee must redeeme and purchase us out of Sathans hands, so he is a Lord by conquest, and then he is a Lord in a nearer relation, hee is a Lord as a husband, He is Lord both of the dead and of the living.

But the point is sweetest in the use of it, onelyonly know for a ground that Christ is Lord of the dead and of the living, as mediator Godman, not as God, but as God man, God in our nature, and hereupon wee have diverse sweete comforts: as for example.

First of all it shewes what we may expect from p. 143Christ, what Christ will doe to us, and what wee ought to returne to him againe, for relations are bonds, especially when they are so founded, as this of Christs is, to bee Lord over us both in life and death, it is founded upon redemption, and upon our Spirituall marriage, relations are bonds, and therefore they tye on his part to shew what wee may expect from him, he is Lord of the living, and of the dead, wee may expect on his part, all that a gracious Lord should doe, to provide for his Church and children, we may expect that from him, that (wee can from none else p. 144that) hee should not onelyonly be Lord over us, but that he should make us subject that hee should flow in to 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 beautifull, he puts glory upon her, no other husband can doe it, Moses married a blacke woman, but hee could not alter her hue, much lesse 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 p. 145a contrary kingdome, as being not borne his subjects, but borne anew by the Spirit, he doth all provision, protection, the changing of our natures, the beginning of a good worke, and where this Lord begins a good work, hee finisheth it to his owne 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 owne free will, to stand or fall, but now in the second covenant that is founded upon Christs death, and satisfaction for us, Christ gives grace, he gives his holy Spirit to bring us within, the compasse, p. 146and performes both our part and his too; he makes good his owne to be a gracious Saviour to us, and he performes 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 freedome, 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, other Kings give lawes and write them in tables, but they cannot write them in the hearts of their subjects, but hee is such a Law giver as writes his owne will in p. 147the 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 onelyonly know what they should doe, but they shall know the doing, the affecting, and performing of the things; they shall be able to doe the things, so Christ is a Lord over us, not onelyonly teaching us what we should do, and injoyning us in a kinde of superiority, this is your duty, and not this, but inabling us to doe that that he commands, he gives us the very doing, the affections and loving, he teacheth p. 148our hearts to love. I say this we may expect from him, in the use of meanes, and subjecting to his ordinances, which is a wondrous prerogative to those that will submit to his law.

We may expect againe 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 thraldome, to their owne lusts, but he is a spirituall King, a King over p. 149hell, and death, and those things, that the very greatest of men are afrayd off; as who feares death most? and hell most? those that deserve it most, by reason of their great place, sinke 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.

Christs manner of government is hid now, there is more reallity in this, then can be expressed therefore wonder not: In a word Christ as our p. 150Lord binds himselfe to bring us to glory, never to leave us till hee hath brought us to that place that he is in himselfe, Father I will that where I am they be also, and hee purgeth his Church, Ephes. 5. That he may make it a glorious Church, he takes upon him not onelyonly to dye, to redeeme us from hell, and damnation, and to set us in a state of favour with his father, but to goē on in a course of fitting us till he have brought us to the glorions condition that he is in, it lyes upon him to doe it, therefore let us doe our duty, as wee shall see after, and let him alone with that that belongs to him▪

p. 151For our selves 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 that lived in Solomons time, that they were under such a wise Prince, the Queene of Sheba judged it so, 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 thinke of it, to put honourable thoughts into us, and I know no greater way to keepe us p. 152from sinne, from base courses, than to have our thoughts strayned to this high point, to thinke of the dignity of a Christian, what a condition he is now brought unto in Christ, and what hee shall bee brought unto ere long, this should make him honourable to himselfe, to make him in a holy state, to thinke himselfe too good to defile his soule, or body, that is so dearely bought, and so highly advanced shall such a man as I flee? saith Nehemiah, oh looke to that, shall such a man as I flee. It is the honour beloved of a Christian, that hee is Christs living and dying.

p. 153Object.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 sayd, we are not borne to slavery, but to honour and liberty, and it is an appetite ingrafted in man, to desire freedome above all things.

Answ.It is true, In regno nati sumus Deo, &c. wee are borne in a Kingdome, and to serve Christ is to reigne, for where there is a subordination, it is a prerogative to be under a better: as for the body being baser than the soule, it is for the good of it to be under the soule, because it is more excellent, it hath life, and wisedome, the p. 154body is a loathsome dead thing of it selfe: the sheepe being a weake simple creature, shiftlesse, to bee guided by a sheepeherd, who is of a superiour nature, and wise to defend it, it is its security and safety, for the Vine that is a weak plant of it selfe, 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 Schooles, every thing hath its perfection, by being subject to a superiour, except the highest of all, which is p. 155not subordinate, but independant, whatsoever is dependant hath its perfection by dependance, therefore it is an honour that we bee under Christ, the greatest honour in the world, especially if wee consider what manner of government Christs is, it is a rationall government agreeable to our principles: for he guides us as a Prophet, he is not onelyonly a King but a Prophet, to teach us, he saith not you shall doe this, he stands not upon tearmes of will, no he is a Prophet to teach us, what wee should obey, he convinceth us, and then useth us, that we would not but be p. 156der such a government: and then when hee rules our will, he doth it sweetly, he drawes it with the cords of a man as the Prophet speakes, that is, by allurements, he brings us to heaven by way of love and intisements, what greater rewards can there be thought of than those that Christ leades us by, and drawes us to subjection by, and therefore hee workes upon our will sweetely, by perswading us by allurements in that kinde.

In a word, he is such a King as is a husband, would you have a milder governement then that of a husband, which though p. 157it be not a parity, yet it comes as neare as can be, such a governement is Christs, as hee is a King, so hee is a husband, hee knowes how to beare with the infirmities of his Church, he that bids the husband to favour the wife as the weaker vessell, doth not hee practise his owne principles? will not he favour his owne spouse as the weaker vessell think you? that hath promised not to quench the smoking flax, and breake the bruised reed, undoubtedly he will: Therefore it is an honour to bee under the governement of Christ, so rationally, and sweetely hee drawes us with the p. 158cords of a man, it is the government of a husband, and of a wise husband, I doe but give a taste, you may inlarge them in your owne meditations.

And as it is our honour, so it is our security, and safety to bee under him, why? because when wee come sweetely under Christs governement, we need feare nothing, he that feares Christ, all things feare him, since Christ hath taken our nature upon him, the devill himselfe is afraid of mans nature, he trembles to think God hath appeared in our nature, now hee is afraid of a Christian, God hath taken this nature. Then p. 159hee is such a King as wee may be secure under him, as a universall King over all things, that he may be King over his Church; for hee hath all power in heaven and earth, Mat. 28. All power is given to mee in heaven and earth, and all for the governement of his Church, it is our security to bee under him that governes al things for the good of the Church, he saith Iohn 17. Thou hast given mee power over all flesh. Christ hath all power given to him, in relation to his Church, therefore hee hath power over the devill, over hell, and over all wicked men, and all Monarches, and opposite p. 160power is subject to him, that they shall serve the Church, when they doe scourge the Church, they are but Christs rod, they are but instrumentall to Christ, they doe but his worke, therefore it is a great security, and we need to feare none, if we be under Christ.

Againe, to goe on, as it is our honour and security, so it is a Spring of duty, Christ is our Lord, he is Lord of all. Therefore it teacheth us our duty every way.

p. 161Our duty

One to another.

To those that are not Christians.

To Christ himselfe.

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

Therefore, for others we ought not to be hasty in judging or censuring, wee ought to love them, because wee have all one Lord, this must force love: We have all one Lord, one baptisme, &c. We are many in our severals, but we p. 162are all one under this bond, being all under one Lord.

Then againe, it teacheth us how to carry our selves to men, otherwise affected not to be servants to the humours of men, Christ rules over us, both living and dying, therefore bee not the servants of men, but according to the scriptures limitation, Marry in the Lord, obey in the Lord, walke in the Lord, doe all in the Lord, that is, so farre as it may stand in the will and pleasure of him, that is the Lord of Lords: For when the authority of any superiour doth countermand against the will of this Lord, it p. 163ceaseth to bind, when they command any thing in subordination, that may stand with the pleasure of the Lord, then the authority is divine, wee obey Christ, in obeying them. As Christ said to his owne mother, when shee commanded things, that shee had no authority to doe, hee cals her mother no longer, but Woman, shee stretching then beyond her compasse.

Againe, to goe on, this should teach us, in that Christ is the Lord of the living and of the dead, to account our selves not our owne, it should teach us perfect selfe denyall in matters of religion, p. 164especially not to be overwhelmed of our owne conceites, in the great mysteries, that Saint Paul cryes out of, Oh the depth, you have many that quarrell with those things, and would bring them to reason, they will goe no further in religion then they can see reason, whereas one saith, I beleeve, because it is impossible, and too farre above reason, therefore I the rather beleeve it, it is oft times good to stand at a stay in God, as if wee were at a nonplus, to admire at him in the mysteries of Christs governing the Church, why hee suffers some part of the Church, that perhaps p. 165is better then other parts, (that are quiet and exempt from the crosse) to be exercised, with afflictions, and others not, not to scandall at this, and to be overbusie, in searching out the reason of this, Christ is our Lord and he is infinite in wisedome, and it is his prerogative to doe such things, as hee is not lyable to give a reason of to us, so God will have mercy, upon whom hee will have mercy. In great mysteries, remember the soveraignty of this our Lord he is Lord of quicke and dead, let this stoppe our judgements, and teach us to deny our selves, when wee cannot give a reason p. 166of them, in a holy admiration, say with Saint Paul, Oh the depth.

And so for our will, he is Lord of 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 anothers wee are Christs servants, his subjects, & his spouse, and when wee beginne to be Christs, wee have lost our owne wills, we resigne them up to Christ, thy will shall bee mine in all things, if thou wilt have me doe this, I will doe it, if thou wilt have me suffer, I will suffer, if thou wilt honour thy selfe with my goods, and with my life, thou shalt have them: Of p. 167thee I had this body, this soule, 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 backe againe, it is a ground of perfect resignation, that Christ is Lord of the quicke and of the dead, therefore stand not upon tearmes with Christ, when hee calls for any thing, in case of suffering and sealing the truth, let him have it, it is not lost, wee have a better foundation in him, then we have in our selves, when wee give any thing to him, life, or state, or credit, or whatsoever, wee have a better p. 168life, a better state and condition in him, because all is more eminently in him, the primitive fountaine, then in the derivation, and beames from him, when we lose any thing, it is but a beame from the Sunne, and whatsoever wee lose in particulars, we have in the whole, in the fountaine, againe, in Christ, therefore faith would helpe all this; in case of suffering, and tryall, what, is the cause good, or no? then I will resigne my selfe, and all that I have, and am to Christ, hee is Lord both of the quicke and of the dead.

Wee must know beloved that we are redeemed p. 169from our selves, and therefore make this use of it, when wee are tempted to any sinne, Christ is my Lord, I am redeemed from my base lusts, what have I to doe with this anger? what have I to doe with this ambition? I am no debter to the flesh, I am under Christ, I am under grace, he hath redeemed mee from my vaine conversation, I owe it nothing but mortification, and deny all, therefore in all solicitations of corruption, learne this lesson, fetch arguments hence, Christ hath done great matters for me, he lived and dyed, and lives for ever, that is Lord of me living and dying, p. 170there is no greater slave, then he that is a slave to his owne flesh, and to his owne lusts, therefore when we are stirred to any thing by our base nature, which must dye, or else wee shall never live eternally, we must kill it more and more daily, and death is the summe and accomplishment of mortification, when wee are stirred to any thing, go to Christ and complaine to him, blessed Saviour, thou didst dye, and rise, and revive, that thou mightst be Lord of the living and of the dead, I beseech thee claim thine owne interest in me, bring all into captivity, to thine owne Spirit, what p. 171hath this base affection to doe with me? what have I to doe with it? I am freed from it, I am redeemed from my selfe, what have I to doe with my selfe, but deny all? I am thine altogether, therefore take thine owne interest in me, possesse me, fill me with thy Spirit, be all in all in mee, let pride, and ambition, and such things have no footing in me. It is good powring out the soule to God, to that purpose, to complaine to Christ, when it is thus with us, because it is his office to rule us. Now Lord Iesus do thine office, thy office is to be King, to rule in me, other lords p. 172would faine rule in mee, pride, and lust, and base covetousnesse would faine rule, as the Prophet saith, but what hath other lords to doe 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 concerne the state of the Church, we are now in ill times, if wee looke about us, however God continues better to us then we deserve, wee are as the three young men in the fiery furnace, untouched, when all is in a combustion round about us, where is Christs ruling now? p. 173his poore Church is thus used, and trampled upon in France, in the Palatinate, in Bohemia, and the Princes of Germany.

Beloved, it is our faults, perhaps wee 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 calme, so should we. Christ loves to bee awaked by our prayers, and if the Church would joyne in forces, one Church with another, altogether they might worke wonders, let us offer a holy violence to Christ by prayer, and the use of holy meanes; he is p. 174Lord still of the Church, and take things at the worst as they are, hee is but carrying things to his owne ends. Beloved, if we consider things aright, it can hardly bee otherwise with the Church then it is, if wee consider the former security, and dullnesse, and want of prizing the great things of Christ, the ministery of the word, and the Sacraments, we live under the Gospell, in such deadnesse and such sinnes, as a Turke would scarce commit, we are no more affected with it, then a Iew, or a Turke, that hath not the meanes, will Christ indure this that wee should come to bee p. 175carelesse whether wee have the Gospell, the blessed truth of God, or no? and grow sinfull, and have lesse conscience then a Turke or a Iew, will Christ continue his blessed prerogatives, and priviledges to such? Therefore, if we doe but looke to the ordinary dispositions of most men, a man would thinke it impossible, but that judgement should come, will there be a reformation of these men without a Spirit of fire, without some purging flame.

Then againe, Christ is humbling his Church for the advancement of it, and suffers the enemies to triumph p. 106for their further abasement, hee is compassing a blessed worke, there is a great wheele a going, but wee doe not see the issue of things, al this great wheele the Lord rules and governes and moves, you shall see at length what it will drive to, wee see in a clocke there are many wheeles one contrary to another, but all helpes the clocke to strik, all joyne in that, so there is a stroke, there is somewhat that will come out of all these troubles, that seeme contrary one to another, some up, and some downe, but all these wheeles, will helpe to bring out some stroake, p. 177some glorious thing, that posterity perhaps may see that is now a working. Therefore let none take scandall, Christ rules now in the middest of his enemies. We must not catch at peeces of Christs workmanship, as in a poem, we judge not by a peece, but looke to the Catastrophe, wee looke to the upshot, and closure of all though all was in a combustion, there wee see all things brought to an excellent and wise issue: Therefore I beseech you suspend your judgements a while, and then you shal see with a spirit of faith, all the enemies overthrowne, even as if we did see it with p. 178our eyes of sence, and in the meane time perswade our selves, that Christ is about a blessed worke, as hee is King of his Church.

One question the Papists moove upon such Texts as this, that I will assoyle briefely, because it may trouble some, though it bee of no great moment: It is said here that Christ dyed, and rose againe, and revived, that hee might be Lord of the dead, and of the living. Hence, not onelyonly Papists, but some others, moove this question, which I will give a little light unto.

Whether Christ by his dying and abasement did p. 179merit any thing for himselfe? because it is said here; he did this that hee might bee Lord of the dead, &c.

Hee abased himselfe to the death of the crosse. Therefore, God gave him a name above all names, Phil. 2.

The Papists they fall upon Calvin, that saith, he did not, (and that makes me the rather to touch it) Calvin, as hee was a very holy man, so out of his holinesse, hee avoyded 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. For satisfaction, p. 178duplicate page p. 179duplicate page p. 180take these grounds and all is well.

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

Againe remember this for a ground that Christ as man merited not the grace of Vnion 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 p. 181that ever was? No, nor the grace of unction, habituall grace in Christ whereby the humane 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 materiall, onelyonly it is best and safest, to thinke that he did not for himself merit any thing: for if so be all glory was due to him by vertue of union, which he had by grace, and by vertue of unction, if he had dyed p. 182presently, he might have gone to heaven presently indeed without dying if there had not beene a dispensation layd upon him to dye for us, and therefore by vertue of union and unction that was free, heaven was due to him presently, and all that glory that hee 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 hee lived in abasement, and dyed a most cursed death.

Beloved all this was for us, and then after the dispensation p. 183was finished for us, after Gods justice was satisfied for us, there was no more stoppe or stay of his glory, but then his divine nature did flow into his humane nature, and then his humane nature became glorious, so glorious as it was capable of what hee did was for us, Therefore it is good to thinke of the love of Christ, that he considered us and not himselfe, in that his abasement as the Scripture runs in that straine, To us a Sonne is given, for us a childe is borne, he dyed for us, hee gave himselfe for us, he rose for us, hee ascended for us, he sits at p. 184the right hand of God for us, himselfe indeede hath glory, but together with us, and therefore when wee thinke of the glory of Christ, thinke of us in him, when we see him borne, thinke he was borne for me, when wee see him dye, thinke wee dye with him, when wee see him buried, thinke our selves buried with him; so in the state of exaltation, when wee see him rise, and sit at the right hand of God, thinke he is there to prepare a place for me, whatsoever hee hath, or whatsoever he did, he regards us in all; therefore it somewhat obscures the glory and the love of p. 185Christ to us, to conceive that he had a selfe-respect in these things, when he saith in the text, For this end Christ dyed, and rose, and revived, that he might be Lord of quicke and dead, I beseech you consider whose good 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? & not only our Lord, but the Lord of Sathan, of death, and of all our enemies, he is Lord over all saith the Apostle, God over all, blessed for ever therfore he is Lord over sinne, over death, over hell, over all that we neede to feare, it is for us, therefore our p. 186good is intended, though there be a redundance of glory in Christ, in all these things, yet thinke hee respects our good, the best meditation of Christ, is to thinke, all is for us.

Beloved is it not a great mercy, that hee should stop the issue, and the beames of glory that should otherwise have come upon his humane nature, that he should be content to be in the shape of a servant? and bee eclipsed, in regard of manifestation, and abase himselfe to the death of the crosse, and all for our redemption, when he might have gone to glory another way? but as one of p. 187the ancients saith well, if he had gone to heaven another way, hee might have come thither himselfe, but hee could not have helped us that way, therefore he would goe to heaven by way of abasement, and concealement, and stopping that of his glory, that he might helpe us, and pay the price to God for us, and reconcile us: 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 speciall use and comfort, and may be an incentive, to kindle love to Christ, regarding us in his birth, and life, and p. 188death in his resurrection; in his ascention, 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 you, let us project for his glory for ever as much as we can, he is our Lord, when we are dead, he is the Lord of our soules, of our happines, we are nearer him then, than we are now, hee that is my Lord both living and dying, and for ever, shall not I labour that when I am dead there may be a Church here? that when I am dead posterity may serve him? and be subject p. 189to him, shall he for ever be Lord for my good, and shall not I as much as lyeth in me, lay a foundation for ever in his service? that when I can serve him no longer my selfe, then posterity may serve him.

It was a cursed wish of a Pagan Emperour, when I am dead let heaven and earth be mingled if they will: but a Christian thinkes 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, p. 190and 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 houre of death (that may bee nearer us then we are aware off) that he is not onelyonly Lord of the living but of those that are dead, he hath the keyes both of hell and death, that is, he hath the government of death, and therefore shall I be afraid to commit my soule to Christ? what a ground is this, comfortably to yeeld our soules to Christ, Lord p. 191take the soule, thatthou dyedst to purchase, that thou didst rise againe-to justifie, that thou dost live now in heaven to make intercession for, that thou hast given thy holy Spirit, in some measure to sanctifie, take this soule to thee, it is thy soule as much and more than mine I am not mine owne, nor my soule is not my owne, Into thy hands I commend even thy Spirit, for thou hast redeemed me oh Lord of truth, thou hast redeemed this soule of mine, therefore now take this soule, that thou by thy Spirit hast wrought in some poore measure, to desire to please thee, that p. 192soule that thou hast sprinkled with thy owne blood, take that soule, for thou art Lord both living and dying, and what a comfort is it when death shall close up our eyes, that we can looke forward and see then our selves nearer Christ, for then we goe to Christ our husband, as Paul saith, I desire to be dissolved and to bee with Christ, which is best of all, when a Christian thinkes at death: now I am changing for the better, Christ will not leave me at the houre of death, neither dying nor living, butwill watch over my dust, my dead body is a member of Christ, death p. 193may separate body and soule, but it cannot separate soule or body from him, therefore take no thought for body, or soule for my soule I know hee will receive it, and my body as a good depositum is layd up in the dust, hee watches over all the dust and ashes, and every thing and will make the earth faithfull in giving up that depositum, he is Lord of me dying as well as living, shall I be afrayd to dye, when in death I commend my soule to such a sweete Lord, and goe to my husband and to my King?

And that is the end of the Sacrament, for the Word and Sacrament are p. 194parts of the regiment of Christ, whereby he rules his Church, hee rules his Church outwardly by the Word and Sacraments, and inwardly by his Spirit, his holy Spirit makes good his owne good meanes, 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 meanes, bread and wine, poore meanes, but consider what a mighty Lord useth them for our soules good, and it is his glory to magnifie himselfe by base and weake meanes, hee goes contrary to the course of the world, that p. 195stands all upon outward excellency, therefore let no man stumble at the meannesse of the meanes, but consider what great things he workes, by the foolishnesse of Preaching, and the meannesse of his Ordinances the Sacraments, he beates downe strong holds, he builds us up in Christ to Salvation, hee communicates himselfe and all his benefits to us, therefore I beseech you come with faith, come with this perswasion Christ will blesse his own Ordinance, and come with comfort, Christ communicates himselfe to us, the nearer we come to the fountaine, the more wee p. 196draw. And come with preparation, know with whom wee have to deale, with him that is Lord of quicke and dead, come with reverence; but these things I have oft upon this occasion stood upon: so much for this Text.

FJNJS.

End of the text · Richard Sibbes, Christs Exaltation Purchased by Humiliation (1639)