One Hundred Select Sermons, New Testament · Sermon 47
SERMON XLVII.
Revel. 1.5, 6.
Ʋnto him that loved us, and waſhed us from our ſins in his own blood: And hath made us Kings and Prieſts unto God and his Father, &c.
It is matter of great concernment in the Deſcription and Commendation of Christ, to conſider him not only in the Excellency of his Perſon, but in the Execution of his Office; nor only what he is in himſelf, but what he is to us. Therefore the Apostle John having premiſed and laid down the former in the words which were handled by us the laſt day, he proceeds to the latter in theſe words which I have now read unto you: There he had ſet forth Chriſt to us in the Conſideration of his offices themſelves, as King, and Prieſt, and Prophet; the faithful witneſs, the firſt-begotten of the dead, and the Prince of the Kings of the Earth. And here he repreſents him in the performance of them in our behalf; as one that was not content only to take ſuch an imployment upon him, unleſs he did alſo diſcharge it, and fulfil it, and wholly accompliſh it.
IN the Text it ſelf we have a further Deſcription of Chriſt, in relation to his Church; and that from three Heads eſpecially. Firſt, From his affection in General, He that loved us. Secondly, From the diſcovery of this affection in particular, And hath waſhed us from our ſins in his own blood. Thirdly, from the conſequent effect, or reſult of it, And hath made us Kings and Priests unto God and his Father, &c.
We begin with the firſt of theſe parts, viz. Chriſt's affection propounded in General, Ʋnto him that loved us. Where there's a double Emphaſis conſiderable; the one as faſten'd upon the action, and the other as faſten'd upon the perſon; if we lay it in the action, ſo the point will be this, That Chriſt bears a ſpecial love and affection to his People; if we lay it upon the perſon, ſo the point will be this, That none do ſo truly and properly love the Church as Chriſt himſelf.
Firſt, Take it as laid upon the action; and ſo I ſay, there is this in it, That Chriſt does bear a ſpecial love and affection to his Church and People: He is one that loves them. This the Scripture is full and pregnant of in ſundry places, we meet with it in every page. This love of Chriſt, it is conſiderable under a twofold notion; the one as a love of pity, and the other as a love of complacency; there is a love of benevolence, and a love of beneficence.
Firſt, A love of pity and benevolence. This is Chriſt's love of us, whiles we were in a ſtate of perdition and miſery: He loved us when we were in our blood, and ſaid to us, Live, as it is in Ezek. 16.6. and Eph. 2.4, 5. God who is rich in mercy, for his great love wherewith he loved us, even when we were dead in ſins, hath quickned us together with Chriſt: by grace ye are ſaved. So Rom. 5.8. God commendeth his love towards us, in that whiles we were yet ſinners, Chriſt dyed for us. And again in verſ. 10. of the ſame Chapter, When we were enemies, we were reconciled unto God by the death of his Son.
This love of Chriſt is ſo much the greater, and does receive an amplification of it from a twofold Conſideration: Firſt, From the order of it, in that it was preventing love. And ſecondly, From the freeneſs of it, in that it was meerly reſolved into himſelf as the ſpring and Original of it; it was not founded in the object of it, but in the ſubject.
Firſt, I ſay, from the order of it: In that it was preventing love; for ſo indeed it was. Herein is love (ſays the Apoſtle), not that we loved God, but that he loved us, and ſent his Son to be the propitiation for our ſins, 1 Joh. 4.10. not that we loved him, that is, not that we firſt loved him; he began in his love of us; and if we do any thing love him, it is but only by way of grateful return, and as the effect of his love towards us, as it is alſo in the 19th verſe of the ſame Chapter, We love him, becauſe he first loved us. The love of Believers to Chriſt, it is but the product, and reſult, and reflexion of his love firſt to them. And this is a great matter in it. Preventing love, it is the chiefeſt love of all others. Thus our Saviour to his Diſciples, You have not choſen me, but I have choſen you, Joh. 15.16. Who hath given unto him firſt, and it ſhall be recompenced unto him? Rom. 11.35. That firſt, for the order of it.
But ſecondly, Take it in the freeneſs of it; it is very conſiderable alſo in that: There was nothing in us that might draw him, or invite him to the loving of us, and yet he loved us notwithſtanding: In the love of men one towards another, there is ſomewhat commonly in the object, which is attractive of it in one kind or other: In the love of Chriſt towards us there was nothing at all; he loved us, whiles we loved not him: I knew (ſays Chriſt) that ye have not the love of God in you, Joh. 5.42. Nay, he loved us whiles we hated him, Joh. 15.25. They hated me without a cauſe: As we hated him without a cauſe, ſo he without a cauſe loved us, and thereby after a moſt happy exchange was avenged upon us. You which were ſometimes aliens and enemies in your minds by wicked works, yet now hath he reconciled, &c. ſays the Apoſtle, in Gol. 1.21. Here is the excellency of the love of Chriſt, that it is bottom'd and founded in his own good-will and pleaſure, and nothing elſe beſides; as Moſes tells the Iſraelites, in Deut. 7.7. The Lord did not chuſe you, nor ſet his love upon you, becauſe you were thus and thus, &c. But becauſe the Lord loved you, &c. He loved you, becauſe he loved you: that's the beſt account which can be given of the love of God: That manner of reaſoning which in other caſes ſeems to carry an abſurdity and incougruity with it, here is the moſt rational of all other: That's the firſt kind of love, the love of pity or benevolence.
The ſecond is the love of Complacency or Beneficence; as Chriſt loves us ſo far forth as to beſtow his Grace upon us, ſo he loves his own Graces in us. Therefore where he has taken any perſons into fellowſhip and communion with himſelf, he does there bear a tender love and affection to them. Firſt, Chriſt loves us ſo far forth as to make us his people; and then he loves us upon this account, becauſe we are his people. This we may ſee in the whole Book of the Canticles, which is nothing elſe but an expreſſion of the mutual love which is betwixt Chriſt and his Church, and the contentment which they have in each other.
The conſideration of this Point is thus far uſeful to us, as it is an argument to us for our loving of Chriſt again. Love, it engages to love; it has a ſpecial force and vertue with it in a mutual reciprocation. And ſo it ſhould likewiſe be with us in this particular; we have cauſe to love Chriſt for himſelf, and that variety of excellency which is in him conſidered abſtractly; but when we ſhall conſider him in reference to our ſelves, how he begins and prevents us with his love, this does over and above challenge it from us. If any man love not the Lord Jeſus Chriſt, let him be Anathema Maranatha, 1 Cor. 16.
And further, it teaches us alſo to love our Brethren. This love of Chriſt is exemplary, and is propounded for a pattern unto us, and ſo we ſhould make it: thus Epheſ. 5.1, 2. Be ye followers of God as dear children, and walk in love, as Christ alſo loved us, &c. And 1 Joh. 4.11. Beloved, if God ſo loved us, we ought alſo to love one another. Such perſons carry themſelves unſuitably and unequally to the love of Chriſt, who have not ſome proportionable affection for others who are the members of Chriſt.
And ſo much of the firſt Emphaſis, as it may be laid upon the action of love, and ſo having this Point in it, that Chriſt does bear a ſpecial love and affection to his people.
Now the ſecond is, as it may be laid upon the Perſon of Chriſt himſelf, To him that loved us: It is ſpoken in a manner excluſively, as if none did ſo much love us as Chriſt, as indeed there does not. This expreſſion in the Text it is made a kind Of Periphraſis, and deſcription of Chriſt unto us, whereby he is known and diſtinguiſhed from all other perſons. Thus alſo in ſome other places, as Rom. 8.37. We are more than conquerours through him that loved us. Through him that loved us … who is that? namely through Chriſt, ſo in 2 Theſ. 2.16. Now our Lord Jeſus Christ, and God even our Father, who hath loved us, and given us everlasting conſolation and good hope through grace. Still this love of us it is faſtened upon Chriſt.
The Uſe of this Point is to believe it, and to be perſwaded of it, and to teach us to labour more and more to aſſure our hearts of it: We ſhould endeavour to have the ſenſe and feeling of this love of Chriſt more upon our ſouls, and to be well ſetled and eſtabliſhed in it. Which was that which the Apoſtle Paul did ſo much pray for in reference to the Epheſians, That they being rooted and grounded in love, might be able to comprehend with all Saints, what is the breadth, and length, and height, and depth; and might know the love of Chriſt that paſſeth knowledg, Epheſ. 3.16, 17, &c. To know the love of Chriſt, that is, ſenſibly and experimentally in themſelves, by the power and vertue of the Holy Ghoſt ſhedding it abroad in their hearts, as it is in Rom. 5.5.
This is known and diſcerned by ſuch notes a… are moſt proper and peculiar to it: we may know that Chriſt hath loved us, according to that which he has done for us, and eſpecially done in us, by changing of our natures, and by infuſing of his Graces into us. There are many who think that Chriſt loves them, becauſe he caſts outward bleſſings upon them in a way of common Providence; but alas theſe will not ſerve the turn to aſſure us of his love; he may do as much as this for ſuch perſons as to whom he will one day ſay, I know you not. No, but we muſt make good his love from matters of an higher nature; which is from that care which he has wrought in us to ſerve him, and to keep his commandments; this is the beſt diſcovery and trial of his love.
Then may we probably conclude that Chriſt does love us, when he has perſwaded us to love him, which we cannot do in good earneſt without his love firſt faſtened upon our ſouls. We love him, becauſe he firſt loved us, not only as the motive of our love, but alſo as the efficient. Thus again in Joh. 14.23. If any man love me, he will keep my word, and my Father will love him, and we will come in unto him, and will make our abode with him.
And ſo I have done with the firſt General Part of the Text, which is the deſcription of Chriſt from his affection propounded in General, in thoſe words, Ʋnto him that loved us.
The ſecond is from the diſcovery or manifeſtation of this affection in particular, in theſe words, And hath waſhed us from our ſins in his own blood. This paſſage is conſiderable of us two manner of ways: Firſt, Abſolutely, as it is an expreſſion of our Priviledg; and ſecondly, Relatively, as it is an expreſſion of the love of Chriſt.
Firſt, Take it abſolutely and in it ſelf, as it is an expreſſion of the Priviledg of Believers, and that is to be waſhed from their ſins by Chriſts Blood: The blood of Chriſt hath that power and efficacy with it, as to cleanſe all ſuch perſons as are truly members of him from all their ſins. The blood of Jeſus Chriſt cleanſeth us from all ſin, as it is alſo 1 Joh. 1.7. For the better opening of this Point, we muſt know, that there is a double benefit which we do partake of from the Blood of Chriſt, the one is the benefit of Juſtification, as to the taking away of the guilt of ſin; and the other is the benefit of Sanctification, as to the taking away of the power and dominion. And each of theſe are here included in this expreſſion.
Firſt, He hath waſhed us from our ſins in his blood; that is, he hath freed us from the guilt of our ſins in point of Juſtification. Chriſts blood it is available to this purpoſe. And ſo the Scripture ſignifies to us in ſundry Texts of it, as Epheſ. 1.7. In whom we have redemption through his blood, the forgiveneſs of ſins, according to the riches of his grace. And Rom. 5.9. Being justified by his blood we ſhall be ſaved from wrath through him. And Col. 1.20. He hath made peace through the blood of his Croſs. Where the pardon and forgiveneſs of our ſins is ſtill attributed to his blood.
Now there's a twofold Ground which may be …gn'd hereof unto us: Firſt, The Dignity of the … which he did ſuſtain, who was the Son of … and ſo the blood even of God himſelf, though not of the Godhead. According to that in Act. 20.28. where it is ſaid, that God hath redeemed his Church with his own blood. The blood of ſuch an excellent perſon muſt needs be infinitely meritorious, and have a wonderful efficacy with it, for the taking away of any guilt whatſoever.
Secondly, From the Relation to the Perſons whom he does repreſent: as it was the blood of him that was God, ſo of him that was man likewiſe, having taken our nature upon him, and received it into the Union of his Divine Perſon: and therefore it was ſo far forth our blood likewiſe, and was as much as if we had ſhed it in our own perſons, becauſe Chriſt was a publick perſon appointed by God in our behalf in the work of Redemption, and ſtood upon the Croſs in the room of all his Elect, through Gods acceptation of him. He bare the ſin of many, and made interceſſion for the tranſgreſſors, Iſa. 53. ult. Thus hath he waſhed us from our ſins, that is, from the guilt of them in point of Juſtification.
But ſecondly, From the filth and ſtains of them alſo in point of Sanctification; ſin beſides the guilt of it, it leaves a ſtain and defilement behind it, which does pollute the ſouls of ſuch perſons as are guilty of it. Now the blood of Chriſt it waſhes off this alſo, from that power and efficacy which is in it. It not only pacifies but purges the Conſcience. And ſo the Scripture alſo expreſſes it, as Heb. 9.11, 14. If the blood of Bulls and of Goats, and the aſhes of an heifer ſprinkling the unclean, ſanctifies to the purifying of the fleſh, how much more ſhall the blood of Chriſt, who through the eternal Spirit offered himſelf without ſpot to God, purge your conſciences from dead works to ſerve the living God. The blood of Chriſt hath merited the Spirit of God for the ſanctification of all his Elect, and ſo is ſaid to ſanctifie them. When it is ſaid here, That we are waſhed from our ſins in Chriſts blood; this muſt be taken by a ſynecdoche of the part for the whole. By his blood we are not only to underſtand that blood of his which was ſhed upon the Croſs, but his whole Paſſion with all the circumſtances and attendances upon it. Yea indeed his whole obedience, whether active or paſſive; but his blood is here named, as that which was indeed the complement and perfection of all the reſt; as alſo wherein the Legal Types are all accompliſhed, as the Apoſtle intimates to us, in Heb. 9.22. Almoſt all things are by the Law purged with blood, and without ſhedding of blood is no remiſſion.
The Improvement of this Point to our ſelves may be drawn forth into a various Application: Firſt, It may ſerve as a diſcovery to us of the grievous and heinous nature of ſin, which had need of ſuch a remedy as this to be uſed for the removal of it. We may ſee the greatneſs and deſperateneſs of the diſeaſe in the nature and quality of the phyſick, which is given for it, and that is no other and no leſs than the precious blood of the Son of God himſelf. Sin, it is a bloody buſineſs; and the Church, ſhe is Sponſa ſanguinum, ſhe is a ſpouſe of blood; as Zipporah ſaid once to Moſes. And we ſee upon what occaſion ſhe is ſo, namely from ſin. Therefore we ſhould hence learn to abhor it and to deteſt it, and to be ſhy and afraid of it. We know how it was with David in regard of the water of Bethlehem which was purchaſed for him, but by the hazard of mens lives, he would not drink it, though he longed for it, becauſe it was the price of blood, 2 Sam. 23.17. Is not this the blood of the men that went in jeopardy of their lives? Even ſo ſhould we ſay, when we are tempted to the commiſſion of any ſin, Is not this the blood even of the Son of God himſelf, which he was put to ſhed upon occaſion of it?
There are many profane and atheistical perſons in the world which make nothing at all of ſin, no not of the greateſt and groſſeſt that are; think it but a trivial buſineſs, and a matter of ſport. Fools make a mock of ſin, as Solomon tells us. Now let ſuch perſons as theſe but conſider with themſelves what it coſt, as it is here exhibited to us, that ſo accordingly they may rightly judg of it, and be perſwaded of it, and accordingly be taken off from yielding unto it. Suppoſe a man had ſuch a diſeaſe or distemper upon him as nothing would cure but the heart-blood of ſome near relation, would it not very nearly and cloſely affect him? and how much then ſhould men be affected with their ſins, which nothing elſe could expiate but the blood of Chriſt himſelf?
Secondly, Here's matter of comfort and encouragement alſo to the ſervants of God, in all the troubles and upbraidings of Conſcience, and of Satan ſetting in with it, that here's a remedy and help for them: Here's a fountain opened to the houſe of David and to the inhabitants of Jeruſalem for ſin and for uncleanneſs, as it is Zach. 13.1. even the fountain of the blood of Christ which is able to cleanſe us. Therefore let us go to this fountain, and let us bathe and waſh our ſelves in this blood, by the exerciſe of the Grace of Faith in us, and let us not be diſcouraged. Remember what the Apoſtle Paul tells us to this purpoſe, Rom. 3.25. How that God hath ſet forth, Chriſt to be a propitiation through faith in his blood, to declare his righteouſneſs for the remiſſion of ſins. And therefore let us accordingly improve it, and make uſe of it. Come and let us reaſon together, ſaith the Lord, Though your ſins be as ſcarlet, they ſhall be as white as ſnow; though they be like crimſon, they ſhall be as wool.
Therefore we may here take notice of the indefiniteneſs of the expreſſion, in that it is here ſaid our ſins without any limitation, hereby to ſignifie that none are excepted or excluded whatſoever they be: Thoſe that do truly repent and believe, and lay hold upon the blood of Chriſt by faith, they ſhall have remiſſion and forgiveneſs of their ſins without exception. It is neither the number nor greatneſs of them ſhall be any impediment unto them. Chriſts blood is of that efficacy as to take out all the ſtains of the ſoul, though never ſo many. There are many people who are apt eſpecially in ſome caſes to lay reſtraints upon the Graces of Chriſt, ſo as to think it is available for ſome ſins, but not for others; for ſmaller ſins, but not for greater. But the Scripture makes no ſuch reſtraint or limitation as this is. Indeed, for the ſin against the Holy Ghoſt, it is called the unpardonable ſin, and Chriſts blood does not waſh away that; not from any inefficacy, or inſufficiency ſimply in it ſelf conſidered, as his blood; but rather from the incapacity of the ſinner, who is indiſpoſed to receiving benefit by it, becauſe he tramples it under his feet.
Hence alſo we have ground of Incouragement in our acceſs to the Throne of Grace, and hope of our entrance into heaven at laſt. There's nothing which does more diſhearten men in their coming into a great mans preſence than guilt and obnoxiouſneſs to him; this makes them that they cannot with boldneſs ask any thing of him. And ſo it is with men towards God. Now by the blood of Chriſt this obſtruction is taken off from them. And they may come boldly into the preſence of God, expecting any thing from him. And ſo the Apoſtle reaſons in Heb. 10.19, &c. Having therefore, Brethren, boldneſs to enter into the Holiest by the blood of Jeſus, by a new and living way which he hath conſecrated for us through the vail, that is to ſay his fleſh. And having an high Prieſt over the houſe of God, let us draw near with a true heart in full aſſurance of faith, having our hearts ſprinkled from an evil conſcience, and our bodies waſhed with pure water. And ſo Heb. 4.16. Let us therefore come boldly, &c.
Laſtly, Seeing we have ſo much benefit as we have heard by the Blood of Chriſts we ſhould in a ſpecial manner take heed of ſinning againſt it. If the blood of Abel being wronged cried ſo fearfully, and if the blood of Zacharias had revenge annext unto it, what may we then think of the Blood of the Lord Jeſus Chriſt? ſurely thoſe that treſpaſs upon this ſhall not be innocent. This is done divers ways, and eſpecially by neglecting the gracious offers and tenders of the Goſpel, and that mercy which is exhibited unto us in this Blood. It is a great ſinning againſt it, and injury which is offered unto it, and when it comes to the highth of it, it is a counting of the blood of the Covenant an unholy thing.
So likewiſe, returning to the luſts of our former ignorance, it is a ſinning againſt this Blood: And therefore does the Apoſtle Peter upon this ground dehort us from it, in 1 Pet. 1.14, 19, &c. As obedient children not faſhioning your ſelves according to the former luſts in your ignorance. Foraſmuch as ye know that ye were not redeemed with corruptible things, as ſilver and gold, from your vain converſation received by Tradition from your fathers, but with the precious blood of Chriſt, as of a lamb without blemiſh and without ſpot. Who was fore-ordained, &c.
To this we may add an unworthy receiving of the Sacrament of the Lords Supper: Thoſe that ſin thus, they ſin againſt the Blood of Chriſt in which he has waſhed them from their ſins. And ſo the Apoſtle expreſly tells us in 2 Cor. 11.27. Whoſoever ſhall eat this Bread, and drink this Cup of the Lord unworthily, he ſhall be guilty of the Body and Blood of the Lord.
And ſo much may be ſpoken of this paſſage in its abſolute conſideration, as it is the expreſſion of a Chriſtians priviledg, which is to be waſhed from his ſins in Christs Blood.
Now further, we may alſo look upon it Relatively, and in connexion with the words before, where it is ſaid, That he hath loved us. And ſo it is an expreſſion to us of Chriſts affection. Chriſt hath herein indeed ſhewn that he hath loved us, That he hath ſhed his blood for us. Who loved us, and gave himſelf for us, &c. Gal. 2.20. As it lyes here in the Text, we may take it under ſeveral inlargements and amplifications, degrees and proceedings of it.
Firſt, In his Death it ſelf, he ſhewed his love to us in that; and that's implied in his blood. It was not only the blood of his finger, but the blood of his heart, his very life went with it. It is the very Poſition of our Saviour himſelf, in Joh. 15.13. Greater love hath no man than this, That a man ſhould lay down his life for his friends. Now this is that which he has done for us, and is hereby ſignified unto us. He has laid down his life, he has ſhed his very heart-blood for our ſakes. Thus Rom. 5.6 When we were without strength in due time Chriſt died for us. And herein he is ſaid to have commended his love unto us in the eighth verſe of the ſame Chapter. That's a great proof of love when men are willing to part with that for any one, which is deareſt and moſt accountable; now ſuch of all other things is life, and yet this did Chriſt part with for his Church. The good ſhepherd giveth his life for his ſheep: and this good ſhepherd is Chriſt, as himſelf there tells us, in Joh. 10.11. And ſo again, in 1 Joh. 3.16. Hereby perceive we the love of God, becauſe he laid down his life for us. Where we have two things obſervable of us: Firſt, That Chriſt who there (by the way) is called God, did lay down his life for us. And ſecondly, That his doing ſo was a ſpecial Argument of his love towards us; as indeed it was. That's the firſt ſtep of inlargement, which is here conſiderable of us.
Secondly, In the manner of his Death, there was his love alſo in that. And this likewiſe implied in the word blood, which does denote ſome violence in it, a cruel and painful death, the death of the Croſs, and the blood of the Croſs, as it is called, Col. 1.20. Phil. 2.8. This was that which Chriſt endured for us, which made his love ſo much the more. There are differences and ſeveral kinds of death wherein one exceeds another. Now that which Chriſt ſubmitted to for us was the worſt, and moſt grievous of any other. Now the greater was the ſuffering by ſo much greater alſo was the love.
Thirdly, In the full and perfect Application of this his death unto us. It is ſaid, That he waſhed us in his own blood. He did not ſprinkle us only, but bath us. He did not only beſtow ſome few drops of it upon us, but he did drench us, and ſouſe us, and immerſe us over head and ears in it; he did give us a plentiful ſhare and intereſt in it.
And laſtly, There's an Emphaſis alſo in the word of propriety, in that it is ſaid, His own blood. The Prieſts under the old Law in the diſcharge and execution of their office, they ſprinkled the people with blood; and did in a ſenſe and after a ſort waſh them from their ſins in it. But that blood it was not their own, but the blood of beaſts; yea, but Chriſt he hath of himſelf purged us from our ſins in his own blood as it is here intimated to us. And this is a further inlargement of his love towards us.
The Uſe of all to our ſelves is to inlarge our hearts in all thankfulneſs and acknowledgment to Chriſt for his goodneſs, which we ſhould be very much quickened unto. Oh it is that which we can never ſufficiently prize, or be affected withal; and therefore we ſhould be often and frequent in the thoughts and meditation of it: He hath loved us, and waſhed us from our ſins in his own blood! Oh what an high favour was this! and what could he have done more for us! It was the higheſt expreſſion of love that poſſibly might be. And we ſhould be exceedingly raviſnt with it. It is a great piece of dulneſs and deadneſs in us when it is otherwiſe with us. For it has the perfection of all love in it.
And we ſhould make it a ground of Incouragement in the expectation of all things elſe from Chriſt, which are requiſite and neceſſary for us. He that has not ſtuck at this great expreſſion of love which is here mentioned in the Text, will be ſure not to ſtick at any thing which is inferiour to it; and he that has given us the greater will not ſtick to give us the leſs. And ſo the Apoſtle himſelf teaches us to reaſon, Rom. 8.32. He that ſpared not his own Son, but delivered him up for us all, how ſhall he not with him alſo freely give us all things?
Again, we may alſo carry it higher, as to the expectation of higher things from him; and as reaſon from the greater to the leſs; ſo likewiſe from the leſs to the greater, and in particular as to the expectation of Heaven and Glory to come. If he has received us, he will alſo actually ſave us, as the Apoſtle reaſons, Rom. 5.10. For he that has done the one, he will do the other likewiſe upon it. He that hath loved us and waſhed us in his blood, will alſo love us and ſet us in his throne, and will fully perfect and accompliſh the work of Salvation for us.
And ſo I have done alſo with the ſecond General part of the Text, which is the Deſcription of Chriſt from the particular diſcovery of his Affection, Who hath waſhed us, &c.
The third and laſt is from the effect and reſult of it in theſe words, And hath made us Kings and Prieſts unto God and his Father. Wherein there's a twofold Dignity which Believers do partake of from and with Chriſt; the one is the Dignity of Kings and the other is the Dignity of Prieſts. All true Believers they have a ſhare in each of theſe Offices.
Firſt, In his Kingly Office; all true Believers are Kings. This is to be taken not in a Temporal ſenſe, but in a Spiritual; and ſo the Scripture ſtill expreſſes it. Thus Luk. 12.32. Fear not little flock, for it is your Fathers pleaſure to give you the kingdom: and Luk. 22.29. I appoint unto you a kingdom, as my Father hath appointed unto me. This, it conſiſts of two Parts, which are belonging unto it; the one is the ſtate of Grace, and the other the ſtate of Glory.
Firſt, For the ſtate of Grace. All true Chriſtians, they are Kings in this particular, namely, ſo far forth as they have power over their ſpiritual Enemies, and all thoſe things which might hinder their ſalvation: A true Believer, he has power over his own luſts, and the corruptions of his own heart, in ſome kind of meaſure and degree; and ſo in that reſpect is a King. Take men that are ſlaves to their luſts, and they are the greateſt ſlaves and vaſſals that are. But now a Chriſtian, he is free from this ſlavery, through the Grace of Chriſt, which is communicated to him.
And ſo as he has power over Sin, ſo in ſome meaſure over Satan alſo, the King of the bottomleſs pit, as he is call'd, the Prince of the world: A good Chriſtian by the help of Chriſt's Spirit hath ſome power over him alſo, and at laſt ſhall be inabled to trample him under his feet, in Rom. 16.20.
And then for the World alſo. A good Chriſtian, he has power over this alſo, ſo far forth as all things are order'd and diſpoſed to his good, All things are yours, &c. There's no Providence whatſoever, but he is ſtill getting good out of it; if it be proſperity, it makes him more cheerful in God's ſervice; and if it be adverſity, it draws him ſo much the nearer to God: All things work together for good to them that love God, whether in themſelves they be good or evil.
Take even Death it ſelf, which is ſometimes called the King of Terrours: A true Believer through the Grace and help of Chriſt is in a ſort a King over this, as having the ſting of it taken out of it to him, and of an enemy made a friend unto him, as being the paſſage to Glory. Thus is he a King in reference to the ſtate of Grace. And then in reference to the ſtate of Glory alſo, ſo far forth as he is an heir of Heaven, and ſhall reign with Chriſt for ever and ever. Thus he is a King in regard of right and title, even here in this life, though he be not in actual poſſeſſion.
Therefore we ſhould learn ſo to carry and demean our ſelves as ſuitable to this condition; we ſhould abhor to conform to the world, and the luſts and vanities thereof, as conſidering to what we are appointed, we ſhould endeavour to have a frame of ſpirit ſuitable to ſuch a noble eſtate as this is, wherein we are. And this for the firſt piece of Dignity, which is here mentioned, and that is of Kings.
The ſecond Dignity is of Prieſts, And hath made us Prieſts, &c. Theſe were another ſort of perſons who in times paſt were anointed; and Chriſtians are ſpiritually thus alſo in ſundry reſpects.
Firſt, In regard of the Prayers which are continually put up by them both for themſelves and others. Thus 1 Pet. 2.5. Ye are an holy Priesthood to offer up ſpiritual ſacrifices, acceptable to God by Jeſus Chriſt. Every good Chriſtian he hath great intereſt in Heaven, and can very much prevail with God through Chriſt in his approaches to the Throne of Grace. And we have frequent inſtances and examples of it both in Scripture, and in daily experience.
Secondly, As to the keeping of themſelves from the pollutions and defilements of the world. The Prieſts they were prohibited the touching of thoſe things which were unclean, and ſo are Chriſtians careful to keep themſelves unſpotted of the world.
Thirdly, As to the teaching and inſtructing of others in the Communion of Saints: The Priests lips ſhould preſerve knowledg, Mal. 2.7. And ſo ſhould every Chriſtian alſo in his way, and within his compaſs; Parents and Maſters of Families ſhould be thus far Prieſts in them, as (with Abraham) to teach their children and their houſholds after them, Gen. 18.19, &c.
Fourthly, As to the offering up of themſelves to God, they muſt be Prieſts in this reſpect alſo. The Prieſts they were uſed and imployed in the killing of beaſts, ſo ſhould Chriſtians be in ſlaying of their luſts, and unruly affections.
And then the High-Prieſt eſpecially, he entered into the Sanctum Sanctorum; ſo ſhould every Chriſtian have his heart always towards the Holy of Holies, &c.
Laſtly, The Prieſts they ſtill bleſt the people; ſo would the mouths of Chriſtians do others with whom they converſe, 1 Pet. 3.9. not railing but contrarily bleſſing, &c.
The ſum of all comes to this, namely, to raiſe the eſteem and opinion of Gods people in the world, and from hence to ſet an high price and valuation upon them. The world it commonly looks upon the Saints and Servants of God as a baſe and contemptible generation; but ſee here what names and titles the Spirit of God in Scripture puts upon them, namely of Kings and Prieſts which have the greateſt Dignity and Excellency in them of any other whatſoever.
Theſe they are ſo to God and the Father, howſoever they be to any other, that is, not only to his ſervice, but likewiſe to his Approbation. The Father is here named as the firſt in order, and fountain of the Godhead, though the whole Trinity be included and intended in it. So much for that.
And then there is this Uſe alſo of it in the cloſe of the verſe, To him be Glory for ever and ever, &c.
And ſo I have done alſo with the third and laſt Deſcription of Chriſt in the execution of his Offices, And hath made us Kings and Priests to God and his Father.
Now to him be Glory and Dominion for ever and ever, Amen.