Twenty-Four Sermons, Sermon 15
SERMON XV.
December 1. 1696.
PSALM LXIX. iv laſt Clauſe.
Then I reſtored that which I took not away.
THough the Title of this Pſalm Points us to the Author [a Pſalm of David] yet much of the Matter makes it plain, that he is not the only, nor the principal Subject. The main Subſtance of the whole agrees well enough to David, and he might have an Eye in it to his own perſonal Afflictions, but yet his Thoughts and Expreſſions were ſo directed by the Holy Ghoſt, as to be more fully and properly verified in Chriſt, of whom he was an eminent Type, than in himſelf. There are ſeveral Remarkable Paſſages which have a particular Reſpect to Chriſt, and to put it beyond all Doubt, that this was the meaning and deſign of the Spirit of God in them, they are ſo applied in the New Teſtament. Compare ver. 9. with John 2.17. And ver. 21. with Mat. 27.34. A Circumſtance of Suffering which we never meet with in the Hiſtory of David's Troubles, but punctually Recorded by the Evangeliſts concerning our Bleſſed Lord. Again, ver. 22, 23. is applied, not to David's Enemies, but to the Jews, upon their Rejection by God, for the Crucifying of Chriſt, Rom. 11.9, 10. and ſo ver. 25. is ſaid to be fulfill'd in Judas for betraying him, Acts 1.20. But we need to go no further for an Inſtance of this kind, than the beginning of this verſe, which is Cited by our Lord himſelf, as ſpoken with Reference to his Caſe, John 15.25. They hated me without a Cauſe. Only what is contracted in the Citation, is here deliver'd more at large, where we have four Things diſtinctly ſet forth, concerning the Enemies of Jeſus Chriſt; their Iniquity, Malignity, Number and Power.
1. Their Iniquity; they were [cauſeleſs haters of him] and [his Enemies wrongfully] they had no juſt or real Ground for what they did, no Provocation to do it; they were his Adverſaries for his good Works, not for any Evil ones; and that which ſhould have rather engag'd their Affection to him, was the occaſion of their Oppoſition.
2. Their Malignity; [they that would deſtroy me] they ſought no leſs than his Life, they thirſted after his Blood; that which was indeed neceſſary to be ſhed, for the accompliſhing of the Holy Ends of God, theſe wicked Inſtruments would not be Content without; ſo Deviliſh Rage was over-rul'd to bring about the Divine Purpoſe.
3. Their Number; they [are more than the Hairs of my Head] the whole Multitude of the Jews were for deſtroying him, Mat. 27.20, &c. And truly, every Man in the World, that is without Chriſt, is againſt him. He hath as many Adverſaries, as there are Men in a natural unconverted State.
4. Their Power. They [are mighty] ſo it was foretold that they would be; The Kings of the Earth ſet themſelves, and the Rulers take Counſel together againſt the Lord, and againſt his Chriſt, Pſalm 2.2. Which Peter cites, as ſpoken with Relation to our Lord Jeſus, Acts 4.26. Paul ſays, That none of the Frinces of this World knew him, 1 Cor. 2.8. And being ignorant of him, no wonder that they oppoſe him. Antichriſt hath more of the Potentates of the Earth on his ſide, than Chriſt ever had. But that which I intend to inſiſt upon, is what the Pſalmiſt adds in the cloſe of the verſe. [Then I reſtored that which I took not away]. Then, when he was ſo beſet and ſurrounded with Enemies, who were worrying him to Death; then, when the Waters were come into his Soul; when he ſunk in the deep mire, and the Floods overflow'd him; when his Throat was dryed, and his Eyes failed, ver. 1, 2, 3. Which are all ſo many various Phraſes to denote the Extremity of thoſe Soul-troubles that our Lord Jeſus was plung'd into, by Reaſon of the Wrath of God let out againſt him, as well as the Wrath of Man. Then, he reſtored that which he took not away; he was not forc'd or conſtrain'd to do it, but he did it willingly with his free Conſent; he was under no Obligation to do it, but what he took upon himſelf; the Law binds a Man indeed to make Reſtitution of that which he hath taken away, Lev. 6.4. But the Lord of the Law could not be bound to reſtore that which he had not taken, in order to the making of Peace and Reconciliation between God and the Sinner, this was graciouſly undertaken and perform'd by Chriſt.
Obſ. It was the great and bleſſed Work of our Lord Jeſus here upon the Earth, to reſtore what he took not away. In handling this,
I. Shew, what is it, which was taken away, and from whom?
II. Wherein it appears that Chriſt took it not away.
III. How he reſtor'd it.
IV. Why he did ſo.
V. Uſe.
I. What is it which was taken away, and from whom? For 'tis manifeſtly implied, that there was ſomething unjuſtly taken, or elſe what need of any Reſtitution? As to God, there was Glory taken from him; and as to Man, there was Righteouſneſs, Holineſs and Happineſs taken from him alſo.
1. There was Glory taken from God. Not his eſſential Glory, nor any Perfection of his Being, for that cannot be taken away, but that Glory which ſhines forth in the Moral Government of his Creatures, and that Glory, which we are tied to give to him.
1. The Glory of God ſhining forth in the Holy Government of his reaſonable Creatures, was taken away by Sin. It was preſerv'd and maintain'd in the upper World indeed, among the ſtanding Angels, but among fallen Men in this lower World, it was intirely loſt. It was for our Makers Honour, to have the Man whom he had made after his Image, live in perfect Subjection to his Will; but when Man caſt off the Yoke of his Obedience, though God's Authority and Right remained, the exerciſe of it by actual rule was interrupted. He was a King ſtill, but of diſorderly Rebels, that inſtead of kiſſing his Scepter, renounc'd him, and bid defiance to him.
2. That Glory which we are tied to give to God, was withheld by ſin. There is a revenue of Glory due from us to God, which ſin tends to alienate, and deprive him of, and ſo the Devil takes the Advantage, and ſeizes it for himſelf. Every ſin is upon this account a committing of Theft; 'tis robbing of God of the Honour which we owe to him. We ought to Glorifie him with all we have, with every Faculty and Member, but the Sinner on the contrary vilifies and reproaches him by the abuſe of all. Such was and is the ſtate of Mankind without Chriſt. We do not only come ſhort of the Glory of God, but we attempt to cut his Glory ſhort. As much as in us lies, we make God contemptible, throw Dirt upon his Name, and ſet him at nought.
2. There was Righteouſneſs, Holineſs, and Happineſs taken from Man alſo. He was a real loſer in all theſe reſpects, being once in poſſeſſion of all, but caſt out of it by ſin.
1. There was a loſs of Righteouſneſs to the Guilty Sinner. So long as Adam ſtood, while his outward nakedneſs was no ſhame to him, he was inwardly cover'd with a Robe of Righteouſneſs; but Satan alluring him into ſin, ſtrip'd him of his Garment, and cloath'd him with Confuſion inſtead of it. As God made him in his firſt Eſtate he was a perfectly juſt Perſon, and could ſtand in the Judgment before God; but when his Integrity was removed from him, Guilt was immediately contracted, and he fell into Condemnation, under the Sentence of the Law which he had broken. And now till Chriſt repairs this Loſs for us, the Divine Tribunal is very dreadful; For in God's ſight no man living can be juſtified, Pſal. 143.2.
2. There was a loſs of Holineſs to the polluted Sinner. The Image of God in Man was defac'd, the Divine Nature deſtroyed, and all the Habits of Grace extinguiſh'd; the good Treaſure of the Heart was turned into an evil one, filled with the Seeds and Principles of all manner of Corruption. Every one of them is gone back, (degenerated from what they originally were, when they came out of God's Hands) they are altogether become filthy, Pſal. 53.3. Men are now by Nature ſo void of the leaſt Relicks or Remembrances of their primitive Purity, that they are inſenſible of their preſent Defilement. They are ſo blinded with their own Mire, that they think themſelves clean, till Chriſt hath anointed them with his Spirit and waſhed them in his Blood.
3. There was a loſs of Happineſs to the miſerable Sinner. Adam's Expulſion out of an Earthly Paradiſe, though a real Puniſhment, was the leaſt part of what Sin render'd him obnoxious to. The Miſery of Man was much greater upon him in other Reſpects, as he was quite cut off from all Communion with God, made an Heir of Wrath, not only as to bodily, but ſpiritual Evils, of all ſorts, and not only in Time, but to Eternity. Upright Man was exempt, and ſecure from all theſe, and placed in as Happy a Condition as a Creature could be out of Heaven; but when Sin enter'd, Death enter'd with and by it, Rom. 5.12. A Death which is comprehenſive of all the Calamities and Woes of both Worlds; till Chriſt came that we might have more abundant Life.
II. Wherein it appears that Chriſt did not take away thoſe Things from either?
1. It is plain, as to God, he never took away any Glory from him; for he never did any Thing diſhonourable or offenſive to God. John 8.29. I do always thoſe Things that pleaſe him. So Iſa. 50.5. The Lord God hath opened mine Ear, and I was not rebellious, neither turned away back. Several of the Prophets did for a Time refuſe to go at God's call, and would have pluckt their Shoulders, and ſhrunk their Necks, from the Work which he put upon them; as Moſes, Jeremy, Jonas, &c. But our Lord Jeſus ſhew'd no Reluctancy, delighting to do and ſuffer his Father's Will. The ſecond Adam had none of that ſinful Enmity in his Nature, which all the reſt of the Poſterity of the firſt Adam have; He was peculiarly that Holy Thing, from his very Birth, Luke 1.35. God's beloved Son, and faithful Servant, throughout his Life.
2. It is alſo clear as to Man, that he took not away any Rightcouſneſs, Holineſs or Happineſs from him. He was not ſuch a Fountain of Guilt, Pollution and Miſery, as the firſt Adam had been, but the contrary (as we ſhall ſee afterwards.) The firſt Man poyſon'd, and ruin'd all his Seed, but he did not ſo to the Children which God had given him. His Converſation was not only blameleſs, and harmleſs, but uſeful and exemplary. He did no Violence, Iſa. 53.9. But he went about doing good, Acts 10.38. Whatever was injurious to Men, he vindicates himſelf from; When the Diſciples call'd for Fire from Heaven to conſume the Samaritans, he tells them, that he came not to deſtroy men's Lives, but to ſave them, Luke 9.56. When the Woman taken in Adultery was brought to him, he would not condemn her, but bids her go and Sin no more, John 8.11.
3. The Scripture therefore ſpeaks of Chriſt's being cut off, but not for himſelf, Dan. 9.26. Though he ſuffered in his own Perſon, he did not ſuffer on his own Account; Christ bath once ſuffered for ſins, the just for the unjust, 1 Pet. 3.18. Sin was indeed the cauſe of his Suffering, but not any ſin committed by himſelf; he was the juſt One, we were the unjuſt, on whoſe behalf he underwent all that was laid upon him. Iſa. 53.4, 5. Surely he hath born our Griefs, and carried our Sorrows.—He was wounded for our Tranſgreſſions, and bruiſed for our Iniquities. He ſuffered for that of which we were guilty; he made reparation for the Wrongs which we had done; he diſcharged the Debts which we contracted, and endur'd the Wrath which we provoked, and drunk of the Cup which we had filled.
4. The Innocency of Christ was conſpicuous in his very Sufferings. Though they found no cauſe of Death in him, yet deſired they Pilate that he ſhould be ſlain, Acts 13.28. He that gave Sentence againſt him, did firſt give Sentence for him; he pronounc'd him Faultleſs on the Bench, before he deliver'd him up to Execution. When they went to apprehend him, they came out as againſt a Thief, Matth. 26.55. they proceeded againſt him as a Malefactor, and numbred him with Tranſgreſſors, but could not prove any Article of their Charge againſt him, ſo much as by the agreeing Teſtimony of their Mercenary Perjured Witneſſes. That which they alledged with greateſt truth was, that he made himſelf the Son of God, John 19.7. i. e. equal with God, as they underſtood it, chap. 5.18. (However the Socinians would mince that Expreſſion now) but this was far from a Criminal Accuſation, or a warrantable Reaſon why he ſhould die, as they pretended; For being in the form of God, (of the ſame infinite Eſſence) he counted it no Robbery to be equal with God, Phil. 2.6.
III. How did Chriſt reſtore thoſe things which he took not away?
Anſw. In General, by his Active and Paſſive Obedience; for both are concern'd in this matter, and contribute their joint influence towards the great and bleſſed Work, of which I am now ſpeaking. As will appear.
1. Christ's doing of the Will of God in ſuch a manner as he did it, was a greater Honour to God, than ever had been, or could be done before. He did it in the moſt exact and ſinleſs manner; the Law of God in his Heart, and copied out in his Actions, was as perfect as it is in it ſelf. The Commandment, though exceeding broad, was not wider than his performance of it. This could never be ſaid of any of the Sons of Men before, ſince the Fall of Adam; for there is ſtill a large mixture of Evil with all the Good they do, and their beſt and compleat Duties will not bear weighing in an even Balance. And as to Adam himſelf, before he fell, in his ſtate of Uprightneſs, there was a vaſt diſproportion between his Obedience, and the Obedience of Chriſt. What compariſon between the ſervice of a Day, and a whole Life! What compariſon between the Act of a Creature, and the Acts of the Son of God! There was more Glory brought to God by his Son's being his Servant but for one moment, than by all the Angels in Heaven, and Men on Earth being ſo for ever.
2. Christ's ſuffering of the Will of God, made a conſiderable addition to the Glory of God, which had been impaired by the ſin of Man. Hebr. 5.8. Tho' he were a Son, yet learned he Obedience by the things which he ſuffered. This was admirable; He that teaches Obedience to us, and requires it of us, learn'd it himſelf, and he learn'd it experimentally; for to learn to obey, is to obey: It was a Leſſon which he practiſed, and it was an harder Leſſon than in caſes where he was only call'd to do, for it was by the things that he ſuffered. This he refers to in that laſt famous Prayer of his, John 17.4. I have glorified thee on the Earth, I have finiſh'd the Work, &c. The finiſhing of his Work was by dying; this crown'd all that he had done and undergone before, and therefore this was the moſt eminent and ſignal inſtance of his glorifying God. Therefore when Judas the Traytor was gone out, Chriſt breaks forth, Now is God glorified in me; now the hour is coming, John 13.31. Now all his Attributes, Precepts, Promiſes, Threatnings, are about to be made more illuſtrious by my Death, than ever they have been.
3. Chriſt hath provided for the Juſtification of the Sinner, by the Obedience which he fulfilled. By the Obedience of one ſhall many be made righteous, Rom. 5.8. Our Lord Jeſus is this One, and Believers are thoſe many; all ſoand and true Believers, whether ſtrong or weak. One Chriſt is able to juſtifie many; God hath declared, That what he hath done, is enough for this purpoſe, Iſa. 53.11. Yea it is more pleaſing and ſatisfactory to God, than if every one of theſe many had done what the Law calls for from them in their own Perſons. As Chriſt appear'd in Viſion to John, with a Garment down to the Feet, Rev. 1.13. ſo the Robe of his Righteouſneſs is long and large enough to ſupply all the Defects of ours, and cover his whole Body. Here is a ſufficient ample Recompence for our former loſs; we gain a better in the room of what we had. The Righteouſneſs which ſin carried out, was a poor, mutable, temporary, fading thing; now an everlaſting Righteouſneſs is brought, in Dan. 9.24. a Righteouſneſs which cannot be taken away, or by any means wreſted from us.
4. Christ communicates that Grace, which is neceſſary for our Sanctification alſo. He finds Sinners in their Blood, but he does not leave them ſo; he finds them without God, but brings them to him; he finds them afar off. but makes them nigh; he finds them haters of God, and one another, but he plants love to both in their Hearts by his own Spirit: He purifies them to himſelf, Tit. 2.14. and forms himſelf in them. There are no partakers of Chriſt, but what partake of God's Holineſs by him; they have no ſaving benefit from him, that are deſtitute of this; Iſa. 62.12. They ſhall call them, The holy People, theredeemed of the Lord. As Chriſt is the Author of Salvation to them that believe and obey him, ſo he is the Author of their Faith and their Obedience; we receive Grace from him in order to the receiving of him, and walking in him. There is no ſpiritual good thing that dwells in us, but what is the effect of Chriſt's dwelling there. Souls that are united to his Perſon, are ſupplied out of his fullneſs; and theſe are ſuch Supplies as ſhall never fail, or be cut off, while we have a being.
5. Jeſus Christ hath merited for us a preſent Bleſſedneſs in this World. This neceſſarily follows upon what hath been ſaid; for they that are already in a juſtified and ſanctified State, muſt needs be in an happy State; more happy upon theſe accounts, than they can be miſerable upon any other. Where ſin is taken away, as to its damning Guilt, and ruling Power, no afflictive Evils can make us miſerable, but rather help to encreaſe our Happineſs; for the moſt uneaſie Providences are ſo ſanctified, that it is better than if they were eſcaped. 'Tis a Privilege which we owe to the Blood of Chriſt, that none of the Calamities of this Life ſhall hurt us, but all ſhall do us good; and 'tis far more deſirable to be kept in a Wilderneſs of Trouble under ſuch a Promiſe, than to be in a Paradice of Proſperity without it. God deals with Believers as Children when he chaſtens them, with Sinners as Enemies when he ſhines upon them. Christ hath redeemed us from the whole Curſe, Gal. 3.13. from the Curſe of temporal Afflictions, as well as everlaſting Deſtruction. He was crowned with Thorns, as the Fruit of the Curſe here upon the Earth, Gen. 3.18. to ſhew that hath born it for us, and born it away from us.
6. Jeſus Christ hath procured for us a more full and abſolute Bleſſedneſs in the World to come. This is what we had forfeited all hopes of, and title to; but of him we have obtained this Inheritance again, Epheſ. 1.11. Believers are made happy now by the earneſt of it, hereafter they will be more unconceivably happy in the actual compleat poſſeſſion. Whoſo eateth my Fleſh, and drinketh my Blood, hath eternal Life, John 6.54. Eternal Life and Glory, is the very top and uttermoſt point, the head Stone, and the full blown Flower of a Creature's Felicity; when you have ſaid this, you can go no higher; now to aſſure us the more comfortably of our arrival to this at laſt, we have the pledges and beginnings of it here; but the way of our receiving them is to be conſider'd: 'Tis by eating the Fleſh, and drinking the Blood of Christ; by Faith in the Lamb ſlain, in our Paſſover Sacrific'd; for his Fleſh could not have been eaten, nor his Blood drunk, if he had not died. 'Tis the death of Chriſt which we muſt lay hold upon for Life and Salvation; the Kingdom which he appoints to us, is founded here; for (as one ſays) Chriſt hath purchaſed by his Death all the Legacies bequeath'd in his Teſtament, which no other Teſtator does.
IV. Why did Jeſus Christ make it his Work to reſtore what he took not away?
1. It was a neceſſary work, a work which must be done, in order to his being a Saviour. God will have reſtitution made one way or another; his injur'd Name and Honour muſt be vindicated. It became him, &c. in bringing many Sons unto glory (yea it would have become him, if he had brought but one) to make the Captain of our Salvation perfect through ſufferings, Hebr. 2.10. It was agreeable to his Wiſdom, Purity, Truth, and Righteouſneſs, that Jeſus Chriſt ſhould make compenſation by his Blood for the Iniquity of M…. It was not fit, nor conſiſtent with the Perfections of Gods Nature, that ſuch Indignities … had offer'd, ſhould be paſſed by …, without any notice taken, or … Mercy cannot be exercis'd to the diſpuragement of any other Attribute, he cannot exile one to the depreſſing of the reſt. In the buſineſs of Salvation, there was ſomething elſe to be done, beſides the magnifying of Grace; God had ſaid, that be would magniſie the Law, and make it honourable, Iſa. 42.21. This Law had been trampled on by every Child of Diſobedience, and therefore to aſſert and recover the Reputation of it, Chriſt muſt be made under it, perform what it enjoin'd, and ſuffer what it threatned.
2. It was a work impoſſible for any meer Creature to do; ſo that if Chriſt did not, it could not have been done by any Perſon beſides him. The Scripture ſpeaks of the wicked Oppreſſor, that he ſhall vomit up what he ſwallows down, and according to his ſubſtance ſhall the reſtitution be, Job 20.18. He ſhall refund to thoſe whom he hath drained by rapine and Violence, as far as his Eſtate will go. But what reſtitution can there be, when all the ſubſtance is waſted? This is our caſe; we are wretchedly poor, and inſolvent, and have nothing to pay, being reduc'd by Sin to abſolute Beggary; we have ſtoln away (as far as was in our power) the Crown from God, and we have …ined and plander'd our ſelves, encroach'd upon the Rights of Heaven, and wrong'd our own Souls, and are utterly uncapable of making the leaſt attonement for all this. We can take away, but we cannot reſtore: When the Servant that owed Ten thouſand Talents to his Lord, was brought before him, and could not pay his Debt, his Lord commanded him to be ſold, Matth. 18.25. but alas! we are not worth ſo much as our Debt amounts to. If Juſtice ſhould ſeize us, it muſt detain us for ever; we muſt not only be caſt into Priſon, but kept there; and our lying in Hell for ever would not ſatisfy God, as Chriſt's ſuffering once upon the Croſs.