SERMON
II
"Blessed be the God and Father of
our Lord Jesus Christ, who hath blessed us with all spiritual blessings in
heavenly places in heavenly things in Christ." - Ver. 3.
THE holy heart of this blessed Apostle was so full in his
own person of being blessed by God, that he falls a blessing him as soon as he
begins to speak. It is his first word he begins the body of this epistle with,
and continues the same course and way of blessing God through the first half of
the chapter unto ver. 15. And then he enters upon and opens another view of
giving thanks, and pouring out prayers for these Ephesians, although this of
blessing God far excels both thanksgiving and prayer, as I shall afterwards
shew. But still under one or other of these ways of worshipping God, either
prayer or thanksgiving or blessing, which are the highest strains of immediate
worship we can perform to God, or at least with the materials for these, he
goes on to fill up the rest of the first chapter. Yea, and after that being
finished, he still continues matter of thanksgiving and blessing to the end of
the second chapter throughout.
And here the occasion that inflamed him to
pour forth such a flood of blessings, comes duly to be mentioned by us. And oh
how abundantly did his heart use to everflow, if he fell but into this argument
from that occasion, and entertained but the thoughts of it! You may for an
instance thereof, though all his epistles testify it, but read over those
passages of his in his first Epistle to the Thessalomans, which he begins even
as he doth this chapter, Eph. i. 4, Knowing their election of God.
How? By the fruits of it throughout his ministry, as the instrument. For
our gospel, says he, came unto you, not in word only, but in
power. And how exemeplarily they turned from idols to wait for Christ
from heaven, through that his ministry, which brought forth all these fruits
amongst them, as it hath done ever the world! And having thus begun and fallen
into this arguement, as I said, he proves so concerned, as he knows not how to
get out or to set bounds to his affections. Read on 1 Thess. ii. 8, So
being affectionately desirous of you, we were willing to have imparted unto
you, not the gospel of God only, but also our own souls; and, chap. in.
7, the joy hereof was so great, that it swallowed up the afflictions of all his
sufferings, Therefore, brethren, we were comforted over you in all our
afflictions and distress by your faith; for now we live, if you stand fast in
the Lord: for what thanks can we render to God again for you, for all the joy
wherewith we joy for your sakes before our God? Thus he, when he took pen
to write this Epistle, or otherwise to dictate it, the first thing the Holy
Ghost filled him with was the consideration of all these blessings vouchsafed
these Ephesians, which he enumerates together with this remembrance conjoined
therewith. Thus all these blessings and matters of thanksgiving were all and
every one of them the fruits of his own doings; that is, the very fruits of his
own ministry and preaching; which, besides the glory and riches of God's grace
towards those persons he writes to, did deeply affect him. Besides this, the
memory of what had passed, and he had cause to remember them by a good token,
hi knew what he he had preached, and remembered how they had been wrought upon
thereby, for he had afore this epistle, for three years space, laboured
amongst them night and day, publicly and privately, from house to house, in
preaching and that with tears as in his last farewell sermon to the elders of
this very church himself relateth. He told them they should see his face no
more, and so that he should never any more preach to them again ; and how much
his heart and theirs was affected with that Speech, the story of it and that
his sermon doth sulliciently inform you.
Now, then, a little observe his
speech in that farewell sermon, in which he makes a sum of his forepast
ministry in that city, though but in general speeches ; as how he had
not shunned to declare all the counsel of God to them, Acts xx. 27; and
above all thereof to make a display of the grace of God in the gospel,
wherewith he said he had preached the ministry which 1 have received from
our Lord Jesus, to testify the gospel of the grace of God, Ver. 1. And then let
us but compare the first part of his epistle, which contains the fruits I speak
of; and they do answer to these his declarations of the matter of his
preaching, related in that farewell sermon. In the fifth verse of this chapter,
he mentions Gods having chosen them in Christ, and His predestinating
them to the adoption of children, to the praise of the glory of his grace.
Whereby it sufficiently appears that the doctrines of election and
predestination in all the points of them, he currently had in his ministry gone
over, and were the points he had instructed them in, and had taught them fully
; either he had not declared all the counsel of God, (whereof specially the
doctrines of election and predestination do eminently in the New Testament bear
that very name of the counsel of the Almighty) and how could he have said, that
he had elected and predestinated them, had he kept back anything that was
profitable for them?
Well, he goes on first, In which glory and
riches of His grace He hath ahounded towards us, in all wisdom and prudence,
having made known to us the mystery of his will, in which words he tells
us here again that this he lad preached, according to his good pleasure,
which he hath purposed in himself; which in the eleventh verse he styles
the counsel of his own will. And again, Ver. 11, out of which it
was he had predestinated us to obtain an inheritance according to the purposes
of him who worketh both this, and all things (else) according to the counsel of
His own will. So that the matter for which he here blesses God, wrought
and accomplished in and upon their hearts, will be found answering, as the
print does to the seal, that is, of his ministry. His doctrine namely, (as he
recapitulates it in that sermon Acts xx., and that it has been the pith and
principal sum of all his former sermons,) which had been to testify the grace
of God out the gospel, and to open all the counsels of God in and about
mans salvation in which he had concealed nothing that was profitable unto
them, (as he protesteth,) that might work repentance towards God, and faith
towards our Lord Jesus Christ, ver. 20,21. Now behold, what you read, you find
here in this Epistle, testified by the holy Ghost, who had been the
master-workman of all grace in them, and towards them, to have been left from
his preaching impressed upon their souls, verified on their persons ; visible
to be read by all men, written in their hearts and lives, and openly avowed
professions of themselves. There is no man that shall compare one with the
other, but must say that as face answers to face in water, so those contents
specified to have been the subject of his preaching that sermon in the Acts, to
be answerable to these inpresses here in their hearts, and the success of his
ministry. As he had preached repentance toward God and faith toward our Lord
Jesus Christ, as he had declared, so answerably here he says that the
grace of God had abounded towards them in all wisdom and prudence; the
genuine meaning of which words is, that God had wrought all that belongs unto
true faith, the truest wisdom and repentance, the only prudence accompanied
with holiness which are signified by these, as I shall shew, when I come to
open those words. And by what means God had wrought it, he tells you in the 9th
verse, that follows in his own words you meet with in that sermon in the Acts,
ver. 2O, whereby he hath set out the matter of his preaching, having
made known, says he, to us the mystery and secret of his
will, the purpose and counsel of his will, ver. 11, as to the
matters namely of their salvation, and all to the praise and glory of that
grace, which in his preaching he had so much celebrated, and nowhere hath
set forth more than in this paragraph of his blessing God for them.
In
fine, as he elsewhere himself spake, so he had preached, and so they had
believed, 1 Cor. xv. 11; so as in effect Pauls blessing of God by his
enumerating these particular blessings of God bestowed upon them, proves to be
indeed a preaching over to them the whole gospel of their salvation anew, the w
hole gospel in a new mode, in a new dress of thanksgiving, viz., for blessings
of grace either shewed to them, and wrought in them, by the matter of his
preaching. Instead of the seeds, the corn and grain he had sown, which were
since grown up in their hearts, he returns the fruits of them - fruits of their
own growth. And withal he doth in a covert manner mind them thereby, and brings
fresh to their remembrance the principal materials, which God, by his
preaching, and which while he was preaching them, God had wrought in them ; and
finally he provokes them upon the remembrance hereof afresh to bless God, by
observing himself thns affectionately and passionately giving thanks, and
praises, and blessing to God for them; that how much more should and ought they
to do it anew for themselves? Than which course of proceeding herein held by
him, there could not have been a greater artifice invented or used, whereby to
affect their own hearts. This for the fitness and justness of the occasion of
blessing God.
Nor let any man wonder that I make this kind of enumeration
of gospel blessings to be as the preaching of the gospel itself. I am
ready to preach the gospel to you at Rome also, says Paul to the Romans,
at the beginning of chap. i. ; and I am sure, says he, that
when I come to you I shall come in the fnlness of the blessings of the gospel
of Christ, so speaks he at the end of that Epistle. The gospel is made up
of blessings, is nothing but blessings, and the fulness of blessings.
Nor
will it be out of our way or hinder us, to stand and observe, as touching the
form of his blessing God, the vast difference that at this very entrance
appears to be between the old dispensation among the Jews, and the dispensation
undcr the New Testament. The form they used is Blessed be the God of
Israel. And Zachary used this at a time when it was so near the expiring
of the Old Testament and the approach of the New, at a time when thee Messiah
himself was conceived and come in thee womb), though not yet born, and John the
Baptist, that was to be his imediate forerunner, was already born. They all
speak in this sort, till Christ were as the sun at his height, as if they
generally knew no higher title to honour God by than the God of the Jews, the
Lord God of Israel.
Blessed be the Lord God of Israel, that was
the wonted note of old they used in the beginning, otherwhile in the middle, or
else conclusion of their songs and worship. So David in the Psalms often,
Zachary in his song, Luke i. 68. The difference is that they spake it according
to the level of the Old Testament, Blessed be the God of Israel;
but the holy apostles Paul and Peter, according to the elevation of the New,
the God and Father of our Lord Jesus Christ. And this style the two
great apostles begin with - our apostle here in the beginning of this Epistle,
and Peter in the beginning of his first epistle; and he used it then when he
did write unto Jews, for unto them are his Epistles written, which makes the
alteration of the style the more observable, 1 Peter i. 3, Blessed be the
God and Father of our Lord Jesus Christ. Yet the mercies which he there
blesses God for are but one or two, who according to his abundant mercy
hath begotten us again to a lively hope, to an inheritance, &c. It is
a blessing God for the first blessing in execution, regeneration, and the last
performed, namely, the inheritance in heaven, as it followeth there. He begins
his doxology no higher than at that first spiritual mercy bestowed in this
life, which estates us into that inheritance; but our apostle here prefixeth it
before his Blessed be God, and unto all blessings universally,
whereof in his subsequent discourse he enumerates the particulars, and he takes
the rise of his flight higher, according as he hath chosen us afore the
world, even at election ; that first, original, and universally
fundamental grace of all the other that follow; that vast womb of eternity, in
which all blessings were conceived and shaped before the world was, and so from
thence descends to redemption, regeneration, seal of the Spirit, glory.
And
here in this place, since most interpreters generally have observed a
correspondence held with that Jewish doxology in the Old Testament, I shall
more specially add this one that appears to me to be the most direct and
likeliest correspondent of the Old Testament, that ever the Apostle held
intelligence with, in this of his of the New. And it was in a prophecy of the
prophet David, Ps. lxxii., where, prophesying of Christ, ver. 17, Men
shall be blessed in him, (plainly meaning Christ,) and that all
nations shall call him blessed, he breaks forth thereupon, as here the
apostle doth, Blessed be the Lord God, the God of Israel, (that latter is
Old Testament language,) who only doth wondrous things; and blessed be his
glorious name for ever, and let the whole earth be filled with his glory; Amen
and Amen. Wherein you see that the prophet blesseth God expressly for the
times of the gospel, wherein he should bless us Gentiles, as well as Jews, in
Christ; in whom, both to Abraham and again to David himself, God had promised
to bless all the nations of the world. Let the whole earth be filled with
his glory; and this estate our holy apostles together having seen with
their own eyes to have been in their days, (and especially Paul, the Apostle of
the Gentiles, through his ministry so gloriously accomplished in these
Ephesians and other Gentiles, as well as that other apostle had, on the Jews he
wrote to,) the same Spirit of faith, 2 Cor. iv. 13, (in him and both, crowned
and confirmed with so visible experience,) did burst out as you see into the
same blessing for substance, but more full and explicit, which had been but by
way of prophetical foresight uttered by David; thereby most passionately
inciting these Ephesians, and with them all Christians in all nations, (so
lately converted to Christ,) to join with him in this his manner of blessing
God; the whole earth being now filled with his glory, and all nations being now
blessed by the God and Father of Christ, with all spiritual and heavenly
blessings in him.
The words of this third verse divide themselves into
three parts : -
1. A blessing God, as on our parts to be performed:
Blessed be God.
2. The style or titles under which Paul
blesseth God: as the God and Father of Jesus Christ.
3. The
matter for which, or blessings bestowed on us: for all spiritual
blessings in heavenly things in Christ.
Blessed be God.
I. What
it is to bless God. - Blessing of God is to wish well to, and speak well of
God, out of good-will to God himself, and a sense of his goodness unto
ourselves.
1. To wish well to him, and speak well of him. - There is
benedicere alicui, which is, to invoke a blessing by prayer to another,
as a father blesseth his child, one saint another : thus we are not capable of
blessing God, nor God of being blessed by any. But there is benedicere
aliquem, which is, to speak well of another, and to wish well to (as Ps.
cxxix. 8), or to congratulate heartily the happiness of another; and in this
manner God gives us leave to bless him, in Luke. i. 64, Jam. in. 10. Yea, God
loves your good word, that is, to be spoken of well by you, rejoiceth in your
well-wishes, and to hear from you expressions of rejoicings in his own
independent blessedness. Though God hath an infinite ocean of all blessedness,
to which we can add nothing, who is therefore entitled by way of eminency,
The Blessed One, Mark xiv. 61, a title solely proper and peculiar
to him, yet he delights to hear the amen of the saints, his creatures,
resounding thereto; that is, our so be it. Thus our apostle having
entitled him, Rom. 1. 25, the God blessed for ever, as in himself
he is, and such in distinction from, and opposition to his whole creation,
which is his scope there, yet he adds his own amen, or so be it,
thereto, God blessed for ever, Amen. It is strange, that although
so it is already, God is blessed in himself, and so it must be for evermore,
that yet our so be it is put to it; we thereby uttering our
good-will; and it is well taken by him. It is not an amen set to a blessing of
invocation, but it is an amen of joyful acclamation and congratulation, as
expressing our rejoicing and complacency in his happiness, declaring that so we
would have it.
Thus Christ, who is God with the Father, and so
acknowledged in that 45th Psalm, (a psalm to his praise,) Thy throne, 0
God, &c., ver. 6, (compare Heb. i. 8,) yet there we find that he is
blessed by the Church, his spouse, in these words, ver. 4, Prosper thou,
ride thou in thy majesty, or ride prosperously; which is a joyful shout
and acclamation, as useth to be to kings, upon his passing by; the people
exulting in that glory and majestic state which they see him go forth in,
wishing him prosperity in his expedition and undertakings, to make himself
glorious, by doing wondrous things. The old translation expressed the intent of
it, rather than the letter : 'Good luck have thou with thine honour, The
church there had withal in her eye all those gracious perfections his person
was adorned with; which thus won her heart to him, and drew this from her: for
so it follows, Ride and prosper, because of truth, righteousness, and
meekness. And thus for us to take a view of all the absolute excellencies
and perfections that are in God, to behold him crowned with glory and happiness
that encircleth him round - a crown of glory made up of justice, truth,
holiness, and other attributes ; to take a survey of all his proceedings and
dispensations, and goings forth of every kind_his everlasting degrees of
justice and mercy - all his ways and dealings in the variety of them, though
never so cross to our particular; and to rejoice heartily in that glory of his,
which is the result of them all and inwardly to say, Oh, let him be thus
glorious and blessed for ever, whatever shall become of me! to be glad of all,
congratulate him and wish well to him in all, this is to bless him.
2.
When done out of good-will as the principle of it; as indeed where such
acts as those forementioned are, there must needs be good-will, the spring of
them. And in this respect, blessing God superadds to confessing to his praise,
yea or to give glory to him it speaks more than either. The devils shall
confess to his praise, Phil. ii. 10, 11, Every knee, and every tongue,
even of things under the earth (in hell), shall confess Christ, to the glory of
the Father; but theirs is but extorted, although acknowledged by them to
be justly his due. Hence if we would speak strictly, blessing God is
appropriated properly to the saints, with a difference from praising God; Ps.
cxlv. 10, All thy works shall praise thee, 0 Lord, and thy saints shall
bless thee. The saints alone, they bless him, and why? because they alone
bear good-will to him. And they bless the Lord with their whole souls, and all
that is within them, Ps. ciii. 1, and this God respects more than your
giving him glory. It was his very end in choosing forth a select
company of saints ; that he himself first blessing them, they then might bless
him again. He could have been glorified however in them, but he loves to be
blessed ; he loves our good-will in it, more than the thing.
3. I added,
out of good-will to God himself; that is, purely for what he is himself,
and not only for what to ourselves ; in this manner our apostle blesseth God
here, even for this, that he is the God and Father of Christ. As loving God
that ever he begot such a Son, he rejoieeth that so great a Father hath so
great a Son ; to the mutual honour of each. How often doth he in his Epistles
come in with this, even in the midst or conclusion of a discourse, which there
was an occasion to magnify him, who is God blessed for ever, which
is a glorifying God as God, that is, in himself and by himself, thus blessed
for ever. Thus Rom. i. 25, Rom. ix. 5, and elsewhere.
Yet, 4. together
herewith, out of a sense of his goodness also to us. So here, though he
blesseth him first for being the God of Christ, yet he withal after blesseth
him for having blessed us with all blessings ; and God gives us leave so to do.
If you loved me [purely], says Christ, John xiv. 28, you
would rejoice, because I said, I go to my Father : you would rejoice in
my enjoyment of him, that is, in my blessedness in and through him, who
is greater than I, (as it follows,) and so is the fountain of that
happiness I have. He takes it unkindly at our hands, If we rejoice not in his
personal blessedness primarily, and in the first place. And thus as we love him
because he loves us first, so we bless him because he blesseth us first and yet
it must rise higher in the end, (and in heaven it will do so,) even purely to
bless him for himself, or else we love him not, nor bless him, as the great God
is to be loved and blessed by us. A meditation or two : -
1ST
MEDITATION.
It is an infinite favour we are admitted to, and privilege
vouchsafed to creatures, and indeed the highest, not only to pray to God to
obtain all blessings, and to give thanks to him when we have them; and further
to glorify him for the glory that is in him; but beyond all this, to bless him
for all the blessedness that is in him, and for him to take in our Amen, our
Euge, to his own blessedness, as in like manner he doth our faith as a seal to
his truth and faithfulness. Oh, what is it He was not content to be blessed
alone, but he must bless us, and make us partakers thereof. But further, as if
not perfect without us, he blesseth himself in our returns and echoes of
blessing to his blessedness, that so we in him, and he in us, might be blessed
together for evermore. Amen.
2ND MEDITATION.
You have seen it a
peculiar character of the saints, thus out of goodwill to bless God, Thy
saints they bless thee. It was his end why he had saints; said he with
himself, They will do that which none of my other works will do - they will
bless me, for none else have good-will to me : and whoever blesseth him, are
first blessed of him. Hast thou, or dust thou find in thy heart, thus to bless
God, and findest all within thee rising up in the doing of it? Bless God,
0 my soul, and all that is within me, Ps. ciii. 1. Go home, thou art a
saint I warrant thee. It was Jobs grace, The Lord hath taken, yet
blessed be the name of the Lord. You will say, that was Old Testament
grace : yea, and it is New Testament grace too ; you see it in our Apostle, the
greatest of saints ; so we may write him, how-ever he writes himself the least.
His heart was full of this, and so it came out first; he could not held at the
first to utter it ; when he was to speak to those he wrote to, he must needs
begin to speak by way of blessing God yea, it is the highest and best grace in
heaven itself. The angels, though not themselves, but men only, have benefit by
Christs blood, - he died for men, not angels, and therefore it is only
the chorus of men that sing, Rev. v. 9, Thou hast redeemed us by thy blood out
of all nations - yet, ver. 11, the angels are brought in blessing Christ
also, and that for this, that he was slain, ver. 11, 12, And I beheld,
and heard the voice of many angels round about the throne, and the beasts and
the elders, and the number of them was ten thousand times ten thousand, and
thousands of thousands; saying with a loud voice, Worthy is the Lamb that was
slain to receive power, and riches, and wisdom, and strength, and honour, and
glory, and blessing. Worthy is the Lamb that was slain, (they mention
nothing else of him,) and then blessing comes in at last as the highest note
that heavenly choir can reach to. The like at his birth, their song was to
bless him for peace on earth, good-will to men, (they mention not
themselves,) but purely for good-will to men; because it brought glory to
God on high, (as there,) they heartily rejoiced in that glory God should
have in his dispensations towards us.
This for our blessing of God on our
parts, Blessed be God.
II. The person who, and the style under
which our Apostle blesseth him -
The God and Father of our Lord
Jesus Christ.
It is not only, Blessed be God the Father, but the
God and Father of Christ : nor only the God who is the Father of Christ, but
the God and Father of Christ. The like manner of speech we have, (when
elsewhere Christ is spoken of,) two titles of his in the same sort locked
together speaking to them that believe in the righteousness of God, and our
Saviour Jesus Christ, the Holy Ghost intending both those two attributes of
Christ. And Titus ii. 13, Looking for the blessed hope, and the glorious
appearing of the great God, and our Saviour Jesus Christ. He speaks in
both places of one and the same person, namely, Christ under two titles : and
thus here he doth the like of God the Father, The God and Father of
Christ. And this parallel speech used to Christ in those places, compared
with what the Apostle useth here, those places are strong proofs and assertions
apostolical, that Christ is God as well as Saviour, the great God and Saviour;
even as it is evident here in the like tenor of speech, that the person of God
the Father is both the God and the Father of Christ: for in the very same
strain and tenor of speech it is that both these are said of Christ, wherein
here both are spoken of God the Father in his relation unto Christ. This for
the phraseology; now as to the thing itself. Two things are here to be apart
spoken to for the explanation hereof 1. The matter itself: how God the Father
is the God and the Father of Christ, and in what respects the one or the other,
either of them.
2. The reason why here he singleth out these relations of
God to Christ, and under the respects and considerations thereof he blesseth
God here. 1. The matter itself, The God and Father of Christ. -
That the Father is both the God and Father of Christ, other Scriptures affirm,
yea, accord also, in putting both relations thus together as well as here; yea,
upon the cross he challengeth his interest in both, My God, my God,
Matt. xxvii. 46, and Father, into thy hands, Luke xxiii. 46; and on
the other side, when to enter into his glory, he mentions both, John xx. 17,
I ascend unto my Father, and to my God. There are both, you see,
found in one sentence, only he puts Father first afore being his God; so there;
but here the God afore the Father of Jesus Christ.
The difficulty about it
is, how those two relations respectively are to be understood.
We all know
and acknowledge Christs person hath two natures. He is God, he is man;
and we often find in one and the same sentence several things attributed to the
person of Christ, whereof the one is spoken of him in respect of the human
nature only, the other in relation to the Divine. I shall mention but one
instance, because somewhat akin to this here; Heb. vii 3, his person is
described to be without father, without mother, and both are equally said of
this one and the same person; yet the one in respect of one nature only, the
other in relation to the other. It is evident the man Jesus had a mother, and
yet he is said to be without mother, namely as God. It is evident that he
called God his own Father, John v., as also he useth to do upon every occasion
everywhere, and yet this person as man is said to be without father. And that
both these should be thus attributed to, and said of one and the same person,
all the wits in the world cannot otherwise reconcile than by affirming or
acknowledging two natures to abide in this one person; and withal what is
proper to each, yet to be in common and alike attributed to the person himself,
respectively to these two natures. And therefore the Apostle elsewhere is fain
to distinguish upon this matter with this or the like distinction who,
according to the flesh or human nature, came of the fathers by his mother Mary;
and who, according to the spirit or Divine nature, is the declared Son of God,
and God blessed for ever: You have these distinctions in terininis thus
applied, Rom. i. 3, 4, and Rom. ix. 5, and it is the sum of the scope of both
places, as also of Acts ii. 30. In like manner here bring but these, the same
distinctions tricked up, and insert them to each, and none will question this
exposition, that question not the verity of one of those his natures, that as
Son of God, and so God equal with God, God is his Father: and that as Son of
man, so the same God that is his Father is his God also. Thus Bishop Davenant
expoundeth these words, God and Father of Christ.
The God -
The Father is the God of Christ in relation to his being man, and that in these
respects more peculiar to him -
1. Because he chose him to that grace and
union, 1 Peter i. 20. Christ as man was predestinated as well as we, and so
hath God to be his God by predestination and so by free grace, as well as he is
our God in that respect.
2. Because God the Father made a covenant with
him. Look, as because of that covenant with Abraham, he is termed the God of
Abraham, Isaac, and Jacob, so in respect of that covenant made with Christ,
which we have specified, Isa. xlix., throughout, where Christ doth call him
My God, vor. 4, of which covenant, as also Gods being his
God, David was his type, Ps. lxxxix. 26.
3. Because God was his only
refuge in all times of distress. Thus when hanging on the cross, he cries out
to him, My God, my God, Matt. xxvii. 46, compared with Ps. xxii. 1
- 5.
4. Because God is the author and immediately the matter of
Christs blessedness, (as he is man,) and therefore blessed be he as the
God of Christ, who hath blessed our Lord Christ for ever and ever, as Ps. xlv.
2, wheroupen, in the 7th verse, it follows, God, thy God, hath anointed
thee with the oil of gladness above thy fellows. The Psalmist satisfieth
not himself to say, God hath anointed thee, but with an emphasis,
God, thy God: and thy God he is in relation to this effect and
fruit of it, anointing thee with gladness; which, ver. 2, is
synonymously expressed, God hath blessed thee for ever. And then
anointed by God as man he was when glorified, Acts iv. 27. God thus blessed him
by becoming himself his blessedness; which, in the 16th Psalm, Christ exults
in, ver. 2, My soul, thou hast said unto the Lord, Thou art my
Lord. And, ver. 5, it follows, The Lord is the portion of my
inheritance; and, ver. 6, I have, says he, a goodly
heritage, that is, in having God to be my God and heritage to live upon
for ever; for, as he further speaks in ver. 1, in thy presence is fulness
of joy, and at thy right hand are pleasures for evermore. The psalm is
made in Christs name, as the Apostle, Acts ii., and he speaks it of his
human nature expressly in the 9th verse, My flesh, says he,
shall rest in hope, namely this hope, by this my death to be
advanced to the right hand of God, (which alone that man Christ Jesus is, for
as God he was always at his right hand,) where those pleasures are so then God
is his happiness. Hence, therefore, when Christ was risen, and speaks of
ascending, and was shortly to ascend, thou it was he calls God his God, John
xx. 17, I ascend to my God; that is, to him in whom my happiness I
now am going to enjoy consists. And therefore, John xiv. 28, he told his
disciples, If ye loved me, you would rejoice that I go to my
Father: for I go to him that is able to make me happy, and is my
immediate blessedness. For it follows, My Father is greater than I,
(namely, as I am a man,) and so I am to be blessed in him, the less being
blessed of the greater. The human nature, though glorified, is not blessedness
to itself it is but finite in itself; but God immediately is. Nor is that human
nature, though God dwells in it, the utmost blessedness of us; but God
immediately also is : yet as to our right thereunto, it is because he is our
God and his God first. Thus his God, as man.
But whether the Father is
termed the God of Christ, as Christ is God, and so in relation to his divine
nature, I will not debate it. There are that read that passage of the 45th
Psalm thus: 0 God (as speaking to Christ as God) thy God, so terming his
Father, God of God, is old : the Father is the God of the Son, who is God. But
I pass it.
And the Father-. - This is out of question spoken of
Christ, and is true of him, both as God and also man.
1. As God: so he is
his Son, his own Son, Rom. viii. 32, and reciprocally the Father, his own
Father, John v. 15, and therefore equal with God, as it is
emphatically there said; for the Jews objected against him, that he said God
was his own Father, (so in the Greek,) making himself equal with God. All which
do imply, that he was such a Son as was begotten of the substance and essence
of his Father, even as he that is said to be a mans own natural son useth
to be, and is thereby distinguished from their adopted children; and in that
respect also is Christ said to be Gods only begotten Son, and that Son of
the living God, Matt. xvi. 16; and so discriminated from all other. As from the
angels, To which of all the angels did he say, Thou art my Son, thus day
have I begotten thee? Heb. i., and so from all creatures. For whereas,
John i. 18, he is termed the only-begotten Son, in distinction there from all
creatures, which are said to be but made, ver. 1, 3, and believers to have
received power from him to be sons, ver. 12. In fine, he is in such a respect
the Son of God, and begotten of God, as being man he was the Son of David,
because out of his loins. Thus Matt. xxil. 42. And that he was thus the Son of
God, is the main and most fundamental point of the gospel, Rom. i. 3, 4,
compared; and therefore is still brought in as the conclusion of all those
several discourses of the last evangelists Gospel, beginning at the first
chapter, ver. 18, 49, chap. in. 16, and so on to chap. xx. 3h, whore, in the
conclusion of his book, he professeth this to have been the intended scope of
the whole, These things are written that ye might believe that Jesus is
the Christ, the Son of God, and that believing (this of him) ye might have life
through his name; through that name of his that he is the Son of God, and
thereby the fountain of life and sonship to us; for upon this very rock or
foundation, Christ told his disciples he would build his Chnrch.
2. As man
and Son of man, God was his Father. That forementioned profession and answer in
the name of all the rest of his disciples was setly pitched upon this in
Christs question as punctual thereunto : Whom do men say that I the
Son of man am? That was Christs question. He answers thereupon,
The Son of the living God. Therefore as man he was the Son of the
living God. The like ye have uttered by Christ himself, (for it was that point
he died upon,) Mark xiv. 61, 62, compared.
But then as to this last point
the question is, How it is to be understood that as man he was the Son of God;
whether only but as other men, or in any transcendent privilege above us? Or
thus, whether as man he was but the adopted son, as the saints are; or whether
not the natural Son of God? Which is solved by these considerations : -
1.
That this subject of this relation as Son to God, or the terms of it, is not
either his nature divine or human, but his person; for sonship is a personal
property, not of the nature.
2. Hence, secondly, in the person of Christ
there are not two Sons, or two sonships or relations of sonship unto God as a
Father; but as God is but one, so the person of the Son but one, and so but one
sonship in him.
3. Hence, thirdly, Christ as man is but one and the same
Son of God; that he is as he is God, that is, his style and honour is to be the
natural Son of God, even as man. The sonship of the man Christ Jesus doth
coalesce into one sonship with the Son of God, even as in like manner the man
is taken up into one person with the Son of God, Luke i. 35, 'That holy thing
which shall be born of thee (speaking of Christ's conception to the Virgin
Mary) shall be called the Son of God.' For look as though he was man, yet that
man was never a person of itself, but subsisted from the first in the
personality of the second Person : so that the Son of man was never called or
accounted a Son to God, of himself, as such; but his sonship was that of the
person which he was taken up into. Onhy with this difference, that he is the
Son of God as God, in that he was begotten of the Father's substance, but so
the Son of man was not; but this Son of man becoming the Son of God, who was
begotten of the substance of the Father by personal union, he the man, by being
made one person with him, wears that dignity.
4. Hence, fourthly, he is
not as man the Son of God naturally or essentially, but he is the Son of God
personally. If we take natural for essential, so he is not, as man, Gods
natural Son; but take natural as in opposition to adoption, and so he is
Gods natural Son: and not by adoption, this being the tithe and honour he
had from his conception and birth, and from his union with the person of the
natural Son, as you heard from the angel, That holy thing which shall be
born of thee shall be called the Son of God, (and God calls things as
they are.) And more distinctly, Gal. iv. 4, God sent forth his Son made
of a woman, made under the law, that we might receive the adoption of
sons, where evidently his sonship and ours are set in these terms of
distinction, that ours is the sonship of adoption received from his, and that
his is primitive, original, and natural; yea, and this is true of him as he is
man, for it is spoken of him that was made of a woman, made under the
law.
2. The reason why under these relations of God end Father to
Christ, he blesseth God.
Although this will easily appear in many of the
particulars that follow, yet one reason may be, to unvail the Old Testament and
decipher it into the New, and bring forth the gospel in its substantial and
real intendments, both of the promise of blessing, as also of Gods
relation to us men; Gods being their God, this of old was typically set
forth under this tenure, The God of Abraham, the God of Isaac, the God of
Jacob, Exod. iii, 6. And before them, The Lord God of Shem,
Gen. ix. 26; and in the names of these patriarchs the conveyance of the
blessing ran, and answerably their return of praise and blessing unto God again
then was, Blessed be the Lord God of Shem, Gen. ix. 26. Thus before
Abraham. After, when renewed in Jacobs name, Blessed be the Lord
God of Israel, as you heard out of David; and this form the Jews
(upon whose hearts, as now in their synagogues, the veil remains, 2 Cor. iii.
14, in token thereof they wear it upon their heads,) in their worship keep to
this day; but now that the substance is come, the shadows disappear. Abraham,
and Isaac, and Israel are subdued. The days are come, as the prophet in another
case speaks, that it shall no more be said, The God of Abraham, &e., but
the God and Father of our Lord Jesus. Christ; and as Isaiah foretold of the
gospel times, Isa. lxv. 15, 16, look as my servants (or children of God) shall
be called by another name, (namely Christians, as first at Antioch, and no
longer Jews;) so also the terms of their covenant is altered, and so their form
of blessing God, as was also foresignified there in the following words,
He that blesseth himself in the earth, shall bless himself in the God of
truth, namely, when Christ, who is the truth and the life, shall come.
Old Zachary, that lived in the expiration or extreme verge of the Old
Testament, when Christ was not yet conceived, he then useth that Old Testament
form which he found sanctified in the Scriptures of old. But had he stayed half
a year longer, (for thereabonts was the distance between Christs and his
son John Baptists conception,) his Blessed be the God of
Israel (which be useth in his song) had been out of date; and
Blessed be the God and Father of Christ had come in its room, and
been in force.
MEDITATION.
Oh, let us, therefore, that live
under the knowledge of Christ in the gospel, bless our God as the God and
Father of Jesus Christ, which is the highest note of celebrating his praise
which our hearts can reach to! For it is the most elevated strain of the gospel
language, and of the glory of God, which any man, or all men, can rise up unto.
It is said of Christ in the Psalms, Ps. lxxii. 17, All nations shall call
him blessed. In like manner it was spoken of and by herself, that was the
mother of his human nature only, All generations shall call me
blessed. Oh, then, how should we all bless that God that is the Father of
him, who in his person also is God blessed together with his Father for ever!
Many good souls find this as an eternal evidence of their own future
blessedness, that when wanting assurance of Gods love to themselves, they
can yet bless God for his being good to others in the same condition with
themselves, out of their love to God and to the good of others souls. If
thou findest such elevations of spirit in thee, vent and spend them much more
in blessing God, that he is the God and Father of Christ. This is high, and
most divine.
Of our Lord Jesus Christ. - He having thus setly
displayed these relations of God to Christ, he interweaves withal our special
relation to Christ to wit, his being our Lord; his scope therein being to show
the foundation and descent of those very same relations which God beareth to
Christ; and of the same their coming down upon and unto us, namely of his being
our God and our Father, which are the groundwork of the conveyance to us of all
those particular blessings he doth after enumerate, by and through Jesus
Christs being our Lord or husband. And it is observable how the Apostle
carries on his discourse along. In the second verse he had called God our
Father, and Jesus Christ barely the Lord; but then in this verse he styleth
this God the Father of Christ, and then subjects therewith, varying his style,
this Jesus our Lord. Thereby to shew the genealogy or descent of
our being sons to God, and of Gods being our Father, to lie in this, that
Christ is our Lord, and so God becomes our Father by being his Father. And
then, in the next verse, he answerably proceeds to show how all other blessings
do flow from this relation, first of God to Christ, then this of Christ to us;
which in the fifth verse he doth more determinately discover to be his meaning
in saying, He hath predestinated us by Jesus Christ to the adoption of
children: so that this mention of his being our Lord here, is not merely,
as elsewhere, an appellative, or as the ordinary style that is given to the
person of Christ, as that whereby he is described when he is spoken of or
mentioned, when there is any occasion to name him. Thus frequently his
disciples, We have seen the Lord, say they all, John xx. 2.5.
It is the Lord, says he, when he spied him first John xxi. 7. Yea,
and this appellation of our Lord is often used by the apostles, but
barely to decipher his person, as in that speech, Heb. vh. 14. It is
evident our Lord sprang out of Judah. These in part are no more than as
when men speak of the person of their prince, they say, The king, and, Our lord
the king, so designing his person. But here in saying in this coherence, and in
saying, The Father of our Lord Jesus Christ, his intent is to draw
the pedigree of our relation to God, as our Father also, even by descent from
Christ; and this is the highest improvement, as to us, of this attribute here,
Christ our Lord. This for the general scope of these words.
To
make good which general scope, two things are now particularly to be
explicated
1. What special or peculiar relation there is of the saints unto
Christ, as to their Lord.
2. That the relation of Christ to us as a Lord,
is the foundation of Gods being our God and Father, as well as he is
Christs God and Father.
For the first, that our Jesus is the Lord,
and that one Lord, in distinction from God the Father; which title fully
declareth his office of Mediator, and is attributed to him by way of eminency
above and from all other lords; thus I have elsewhere shewn upon 1 Cor. ver. 6.
That which is more proper here is, that he is our Lord more peculiarly, and how
we have these two apart attributed to Christ, both that he is the Lord, and our
Lord, as in a special relation and appropriation, in the 4th verse of the
Epistle of Jude; where speaking of the heresies of those times, he says, that
they denied that only Lord God, and our Lord Jesus Christ. The question here
hath been made by some, as also about the like parallel places, 2 Pet. i. 1,
Tit. ii. 13, whether he here should speak of two persons distinct, viz., God
and Christ, styling the first, the Lord God, but Christ, in distinction from
him, our Lord; or whether that apostle should intend Christ only and alone as
one and the same subject of two royal titles or relations ; the one more
general, namely his being the only Lord God, and then the other of his more
special relation unto us, our Lord. Indeed as the English translation carries
it, it leans more to that first interpretation, that he should speak of the
Father in the one, whom be should signalise, the only Lord God; the other of
Christ. But the Greek evidently inclines much rather to the latter, that Christ
alone should be intended as the subject of both these styles. Considering
first, that though here the three attributes, 1, the only Lord, 2, God, 3, and
our Lord; that yet there is hut one article or note of designation affixed, or
rather prefixed to all these at first, evidently but one person pointed at in
them all, as the subject of them : which the Complutensis copy of the Greek
renders more plain, That only God and Lord, the Lord Jesus Christ.
Which, secondly, the counterpart to this Apostles epistle - namely, the
second Epistle of Peter - helps to clear; wbere, speaking of the same heretics
(whom both these apostles aimed to speak of, and do affirm these things of)
there, in the latter he mentions Christ only as the person spoken of in these
words, denying the Lord that bought them; using there also the same
word, which the other epistle useth when he speaks of the lordship and dominion
of Christ, which is in common over wicked men, and but such over all tinngs
else, which Jude manifestly intended in calling Him the word. And
the contradictions of all heretics, that professed Christianity in those times,
were all and only bent against the person of Christ, and also against his being
God, and not against the Father, or his being only Lord God.
So then that
place of Jude holds forth two things distinctly and apart concerning Christ,
which serves to clear the point in hand : - 1. What he is absolutely and
indeterminately in himself, and in his general relation to all things
whatsoever, he is the only God and Lord of all. And, by the way, the word
translated Lord in the first part of his style, is a differing word from that
which follows in the second part. The first word is supreme, sovereign disposer
and governor, as by possession, and natural and more general right; such as a
lord hath of his goods, his chattels, utensils, as 2 Tim. ii. 21. 2. But that
other the latter word, which is joined with that special relation of his to us,
with that addition of our Lord; so noting out in this manifest
distinction that sweet and special relation to his spouse and children of the
sons of men. So then the meaning is, that besides that Jesus Christ is the
sovereign Lord of all persons and things, (as Acts x. 36,) that he further hath
a nearer and dearer relation of our Lord, so to us his saints.
So, then, he
is the Lord of saints peculiarly, in the like sense and respect as he is called
King of saints peculiarly, Rev. xv. 3, in distinction from his being King of
nations, as, Jer. x. 7, the prophet had it.
Wicked men, as you have heard,
are said to deny the Lord that bought them; so then he is their
Lord. And the devils are said to confess that Jesus is the Lord, Phil. H. 11,
but none of these do say, Our Lord. The good angels, they come
nearer to him, and surely they ought say it upon better terms; he being their
head, Col. ii. 10, and they our fellow-servants, Rev. xix. 10. Yet I find not
that they speak thus of him, Our Lord, but as it were, or would
seem in a respect, both to him and us, the Holy Ghost should leave this to be
alone said by us, and spoken by us of Christ. There was a full occasion once,
if ever, for the good angehs themselves to have assumed and uttered it, and
said, Our Lord. It is in Luke ii. 11, when they proclaimed him in
the cradle; but their words there run thus, To you (speaking of men) is
born a Saviour, and so Christ the Lord; for though a Saviour
only to us men, yet those angels might have said, Our Lord, for
that their part in him forementioned. No; but when it did come in a comparison
and competition with us men, they forbear to do it; they only say, Christ the
Lord, not Christ our Lord; or anywhere else we read of. But believers and
saints of the sons of men you find often, upon all occasions of mentioning him
as the Lord, to assume the privilege to call him with this sweet additament, My
Lord, or, Our Lord. David in the Old Testament, he began it, Jehovah said
to my Lord, Ps. cx. And he was in spirit when he did it, (as Christ tells
us,) possessed with an evangelical spirit more than ordinary. Elizabeth
followed hinn in the first break of day of thme New Testament; she was in
spirit, too, Luke i. 41, when she said it: Elizabeth was filled with the
Holy Ghost, and said, ver. 43, Whence is this to me, that the
mother of my Lord is come? Thomas, at last, for it was after the
resurrection, with ravishment cries out, My Lord, and my God. And
onr Apostle goes on, when his heart was as full as it could hold of glorying
and rejoicing in tlns his interest in Christ, Phil. ii. 8, Yea,
doubtless, I that have known him so long, I do count all things but
less and dung, for the excellency of the knowledge of Christ Jesus my
Lord. The emphasis this comes in with argues his heart raised up to an
infirnte valuation of Him, and also of this his spiritual relation unto him,
My Lord. These saints in their own persons, as particularly it
fell out, first tasting the sweetness of it; but then after it grew, the common
voice of all believers speaking in their own and other saints names. So
Paul was careful to observe to do, when he wrote to the Church of Corinth,
ascribing and enlarging that title of Our Lord unto all saints, as
well as to the church of Corinth, as appears expressly in his inscription to
that first epistle to that church, 1 Cor. i. 2, Unto the church of God that is
at Corinth, called to be saints, with all that in every place call upon the
name of our Lord; and remarkably adds both theirs and ours,
thus appropriating it to the saints of mankind, as ho does here, our
Lord.
I further only add, that when I thus term it a proper or more
special relation with difference from other the sons of men, or the angels, I
exemplify my meaning by the like language which the great officers and
favourites of kings use, by way of distinction from other subjects, and glory
so to do. They rejoice to style him, The king, my master, my lord. And I humbly
submit the notion of it, if it appear singular to others. But I shall further
add two special appropriate reasons why the saints do the like of Christ : -
1. His saving and redeenng them from sinm and wrath. He is their Saviour,
not of the angels: and to you, say they, a Saviour is born,
Christ the Lord; and so your Lord more peculiarly, because your Savionr,
which I insist not on.
2. Besides this obliging interest of redemption,
proper to the saints of the sons of men, whereby he is our Lord, (though as a
second-hand bargain he bought all the world, 2 Pet. ii. 1,) there is a further,
more endearing consideration whereby he is our Lord; even because he is our
husband, Thy Maker is thy husband, and so thy Lord. And he is such
a husband as did serve a servitude for his wife, yea, and bought her thereby of
a slave and captive by the way of redemption, as in ver. 7 of this 1st of
Ephesians; and again, Eph. v. 23, Even as Christ is head of the church,
and Saviour of the body; and ver. 25, He loved his church, and gave
himself for her. These things cannot be spoken of angels. A queen, the
wife or spouse of a great king, when she mentions her relation to him, and
says, My lord, or calls him her lord, she speaks it in that sense wherein none
of her maids of honour or courtiers about her dare, or must take on them to
speak it, though he be in other respects their lord also. For he is her lord as
he is her husband, and not only as king; and so she imports, I am my
beloveds, and my beloved is mine, whilst she only calls him My
lord. Sarah, you know, called Abraham, as her husband, lord, 1 Pet. in. 6,
which is applied to Christ and the church, Epb. v. 22, 23, Wives, submit
yourselves unto your own husbands, as unto the Lord: for the husband is the
head of the wife, even as Christ is the head of the church, and he is the
Saviour of the body. And in this conjugal respect it is that God the
Father teacheth the Church to call Christ her Lord, Ps. xlv. 11, He is
thy Lord, worship thou Him: so shall the King greatly delight in thy
beauty. He speaks it of his conjugal relation, as that passage,
delighting in her beauty, argues. Now, as it is said of
Christs Sonship, To which of all the angels did he say, Thou art my
Son, this day have I begotten thee? though they are sons of God also, and
he their Father, so say I of this lordship, To which of all the angels did he
ever say, Christ is thy Lord, - that is, thy husband, - he shall greatly
delight in thy beauty, as a husband in his spouse? Though they are the virgins
that do attend her, yet that relation is reserved proper between Christ and us.
So, though he be a head to angels, Col. ii. 10, yet in a proper and a peculiar
manner a head to his Church, the saints. So, in the 22d of this Eph. i.,
The Father hath given him to be a head over all to his church,
(even over all principalities and powers, ver. 21,) and therefore
in such a peculiar manner a head to them, as he is not to all or any else. He
being said to be over all things else then, when withal his relation of
headship to her is spoken of. And so it is in this.
For the second, I must
now shew you, that this peculiar relation of his being our Lord in this near
and endearing sense, is the foundation of Gods being our God and our
Father; even because he is the God and Father of Christ, who is this our Lord
and husband.
1. The 'that so it is', that the foundation of these
relations of God unto us is laid in these same like relations of ours unto
Christ, (besides what by induction might be shown to hold of all other titles
or privileges communicated to us, how they all hold of Christ,) that one place
afore cited, where Christ at once calls him both his God and his Father, John
xx. 17, more fully and pertinently holds forth this to us, I ascend to my
Father and your Father, to my God and your God. He speaks at once, as
that God is our God, &c., so that our relation of his being our God is
founded upon Gods being the God of Christ. And our Father, because his
first. He says not, as Austin observes, I ascend to our Father, or to our God,
as casting his own proper relation into the same common rank with ours. No, but
apart, first mine and then yours. Mine primatively, naturally, and originally;
yours derivatively by participation, or, as ver. 5 here expresseth it,
sons of adoption by Jesus Christ; or, as Gal. iv. 4, He sent
his Son, (his own Son, as elsewhere,) that we might receive the adoption of
sons.
2. But secondly, if you will see how this doth spring from that
special relation of Christs being our Lord, that is, our Head, Husband,
Redeemer, consult that Psalm xlv., which is an epithamium, or marriage-song of
Christ and his Church. God the Father, who gives all that good counsel there to
the Church, (for all that come to Christ are taught of God, as Christ says,) in
the 11th verse he teacheth her to call him her Lord, and in the 10th verse, to
forsake her fathers house, as spouses married use to do, and to cleave
unto their husbands; and upon all this account, God himself there calls her his
daughter, Hearken, 0 daughter, &c.; That is his compellation,
(and parallel to this of a wife to her husband, My lord here,) God the Father,
in the beginning of his speech to her, speaking as a father-in-law useth to do,
who is giving counsel to his daughter new married unto his natural son. So
then, from thence I infer that thus it is that we become sons and daughters to
God, even by marriage with his natural Son, who in that conjugal respect doth
become our Lord, and thereby also receive the adoption of sons, and so God
takes on him the relation of Father. Thus Rom. viii. 17 heirs of God,
joint-heirs with Christ.
1ST MEDITATION.
Let him then be
Lord and King of saints, and level him not with saints, as some most cursedly
in this age have done; even then when we are enjoying the highest advancement
even of God himself in heaven, yet still Christ is our Lord, by means of whom
God is our God. The Psalmist indeed says, that we are fellows in all with him:
God, thy God, hath anointed thee above thy fellows, xlv. 7. But if
you would know of the Psalmist how far above his fellows, the Psalmist resolves
you, He is thy Lord, worship thou him, ver 11. So as though we are
his fellows, yet he hath the deserved honour, this title (and he alone) of
being your Lord, yea and of the man, Gods fellow, given him
by God himself in the prophet. Would you be all Christs? Set your hearts
at rest; there is but one Christ personally, as certainly as that God is but
one. It is uttered as a fundamental maxim of Christian profession, universally
received, To us (Christians namely) there is but one God and one Lord
Jesus Christ, 1 Cor. viii. 6, and because there is but one God, therefore
God hath ordained but this one Lord; because he therein bears the image of
Gods sovereignty and oneness, being the brightness of his glory. Neither
are we, the saints, considered as sharing with him herein, but himself is that
one Lord alone. For it follows, And we in him, we are all in him;
and therefore not only reckoned distinct and apart from him, as he is that one
Lord, but dependent on him, and not lords or Christs with him, but infinitely
distant from him. It is true, we have all that Christ hath derivatively, but
not in that kind he hath it. God is our Father as well as his Father, but as
Augustine well observes, commenting upon this passage, He says not, I
ascend to our Father, but my Father and your Father, therefore he is in another
respect my Father, and in another respect your Father; my Father by nature,
yours by grace.
2D MEDITATION.
Let him be thy Lord, and
worship thou him : thou hast now in this a greater tender made thee than ever
was made to angels. Part with all for him, forsake thy former fathers
house, Ps. xlv. 10, this world, given to thy father Adam, and all things in it;
for he is thy Lord, and thou shalt have by thy relation to him another Father,
whose house hath many mansions, John xiv. 1. Account all things dross and dung
that thou mayest win Christ, as Phil. in. 8. Thou canst not win him else; he
never becomes thy Lord, unless thou valuest him at the same rate he did thee,
and partest in thy affections with all for him. Give thyself up to the Lord, as
2 Cor. viii. O. Cast thy lot, thy interest together with his. Here thou shalt
be sure never to lose thy love, as in cleaving to all else thou wilt. He is and
must, however, be a Lord to thee, and thou must one day confess that Jesus is
the Lord, whether thou wilt or no; for all must appear afore his judgment-seat.
Oh, but if thy judge be become thy Lord and husband, thou art out of danger.
And then give thyself up also to worship, and in all things to obey him, else
he is not thy Lord, nor thou his lawful spouse, Eph. v. 24, As the Church
is subject to Christ, so let wives be subject to their husbands; why doth
he speak with such an apparent difference? For what he speaks of wives is but
as discoursing to them their duty: Let wives be subject, he doth
not say they cannot be saved else; but that other passage of the Church is
spoken of as a taken for granted qualification, or essential property in the
Church, if she be his lawful true spouse. As the Church is subject to
Christ, says he, so that it be the duty of both alike; the Church ought
to be subject to Christ, as well as wives to their husbands. The reason and
difference is perspicuous, because unless souls be subject to Christ, they are
not the Church. A mans wife is his wife, though she be never so perverse
and disobedient to him; but no soul is one of his Church and spouse, nor owned
by Christ as such, unless she become subject to him, and subject too in
everything, as the comparison there made sheweth. If thou sayest, thou wantest
beauty, be not discouraged, he will take thee with all thy deformities, and put
beauty on thee; for so the Apostle there goes on, - he washeth and cleanseth
his Church, to present her to himself in the end, glorious, and without spot or
wrinkle.
And being once married to him, take this for ever along with
thee, thou art married to an husband risen from the dead, Rom. vii. 4. And oh,
what holiness, heavenliness, should those have that would hold communion and
intercourse with such a Lord and husband, the Lord from heaven, and
who is now in heaven!
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