BOOK 5. THE MESSAGE.
CHAPTER 4.
5.4.4. Of the Holiness of Christ's Life.
Of the Holiness of Christ's Life.
For the holiness of Christ's life, the apostle tells us, "That by the obedience of one, many shall be made righteous," Rom. v. 19. Here is the obedience of Christ, and its influence on us.
1. The obedience of Christ, is that whereby he continued in all things written in the book of the law to do them; observe, Christ's life was a visible commentary on God's law. For proof, Matth. v. 17, "Think not that I am come to destroy the law, or the prophets, (saith Christ) but to fulfil them." And, John viii. 29. "The Father hath not left me alone, (saith Christ) for I do always those things that please him." Hence Christ in the scripture is called, Acts iii. 14. "Holy and just," and Acts ii. 27, "The holy One," Dan. ix. 24. "The most holy." By his actual holiness Christ fulfilled in act every branch of the law of God; he walked in all the commandments of God; he performed perfectly, both in thought, word and deed, whatsoever the law of the Lord required. -- I do not, cannot limit this obedience of Christ to this last year of his ministry, for his whole life was a perpetual course of obedience; he was obedient unto death, saith the apostle, (mechri thanatou) "even until his death," Phil. ii. S. And yet because we read most of his holy actings this year, and that this was the year wherein both his active and passive obedience did most eminently shine and break forth: the year wherein he drew up all the dispersions of his precepts, and cast them into actions, as into sums total; therefore now I handle it, and I shall make it out by the passages following, only in this one year. As, --
(a). Now he discovered his charity in feeding the hungry, as at once five thousand men, with five loaves and two fishes, John vi. 9, 10, 11. And, at another time, four thousand men, with seven loaves, and a few small fishes, Matth. xv. 34.
(b). Now he discovered his self-denial and contempt of the world, in flying the offers of a kingdom: when the people were convinced that, he was the Messiah, from that miracle of feeding five thousand men with five loaves, presently they would needs make him a king; but he that left his Father's kingdom for us, he fled from the offers of a crown and kingdom from them, as from an enemy; "When Jesus perceived that they would come and take him by force, to make him a king, he departed again into a mountain himself alone," John vi. 15.
(c). Now he discovered his mercy, in healing the woman's daughter that had an unclean spirit; the woman was a Greek, a Syrophenician by nation; and, in that respect, Christ called her "a dog," Mark vii. 26, 27. And yet Christ gave her the desire of her soul; O the rich mercy of Christ, that he would admit a dog to his kingdom! O grace! O mercy! That Christ should black his fair hands in washing foul and denied dogs! What a motion of free mercy was this, that Christ should lay his fair, spotless, and chaste love upon the black, defiled, and whorish souls? O what a favour that Christ maketh the leopard and Ethiopian white for heaven?
(d). Now he discovered his bounty in giving the "keys of the kingdom of heaven," Matth. xvi. 19. to his apostles, and to their successors: this was a power which he had never communicated before; it was a gift greater than the great charter of nature, and the donative of the whole creation. Indeed, at first God gave unto man, Gen. i. 26. "A dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over the earth;" but till now heaven itself was never subordinate to human ministration; herein was the acting of Christ's bounty, he gives unto his ministers the keys of heaven, that "whatsoever they shall bind on earth shall be bound in heaven, and whatsoever they shall loose on earth shall be loosed in heaven."
(e). Now he discovered his patience in suffering all injuries: from hence forward to the death of Jesus we must reckon his days like the vigils, or eyes of his passion: for now he began, and often did ingeminate those sad predictions of the usage he should shortly find, that he should be "rejected of the elders, and chief priests, and scribes, and suffer many things at Jerusalem, and be killed, and be raised up the;third day," Matth. xvi. 21. And, in the mean time, he suffers both in word and deed: they call him a glutton, a drunkard, a deceiver, a sinner, a madman, a Samaritan, and one possessed with a devil; sometimes they take up stones to stone him, and sometimes they lead him to an hill, thinking to throw him down headlong; and all this he suffered with patience; yea, with much patience he possessed his soul.
(f). Now he discovered his glory, in being transfigured on the mount: however, the person of Christ was usually depressed with poverty, disgrace, ignominy: so that neither Jews nor Gentiles, nor the apostles themselves, could at first discern the brightness of his divinity: yet now Christ gave an excellent probation of that great glory, which in due time must be revealed to all the saints, Luke ix. 28, 29; 30, 31. "For taking with him Peter, James, and John, he went up into the mountain to pray, and while he prayed, he was transfigured before them, and his face did shine like the sun, and his garments were white and glistering; and there appeared talking with him Moses and Elias, speaking of the decease which he should accomplish at Jerusalem;" the embassy of Christ's death was delivered in forms of glory, that so the excellency of the reward might be represented together with the sharpness of his sufferings: now, if ever while he was upon earth, was the beauty of Christ seen at height. Peter saw it, and was so ravished at the sight, that he talked he knew not what; in respect of this glorious beauty, his face is said "to shine like the sun." I cannot think but his shine exceeded sun, moon and stars; but the sun is the brightest thing we know, and therefore it is spoken to our capacity: here is one strain of exaltation, though mostly all Christ's life was a state of humiliation: It learns us to be content with, yea, to expect most humiliation, little exaltation here: we may have a taste, but no continued comforts till we come to heaven.
(g). Now he discovered his meekness "in riding upon an ass, and a colt, the foal of an ass," Matth. xxi. 5. Which was according to the prophecy; "Behold, thy King cometh unto thee, meek;" and especially in rebuking the furious, intemperate zeal of James and John, who would fain have called for fire from heaven to have consumed the inhabitants of a little village, who refused to give Christ entertainment. Ah, saith Christ, Luke ix. 55. "Ye know not what spirits ye are off," q.d. You must learn to distinguish the spirit of Christianity from the spirit of Elias; why, "Christ cometh with a purpose, to seek and to save men's lives, and not to destroy them," verse 56. It were rashness indeed to slay a man on some slight displeasure, whose redemption cost the effusion of the dearest heart-blood of the Son of God. See here the meekness of Christ, in opposition to the fury and anger of his own disciples.
(h). Now he discovered his pity and compassion, in weeping over Jerusalem, Luke xix, 43, 42. "And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou," etc. We read of Joseph, that there was in him such a brotherly and natural compassion, that "his bowels yearned upon his brethren," Gen. xliii. 30. "And he could not refrain himself before all them that stood by him," Gen. xlv. 1. His love was like an hot furnace. Now Jesus Christ hath the same heart and bowels of a man, and I conceive, as Christ was a man void of sin, so the acts of natural virtues, (as to pity the afflicted, to compassionate the distressed) were stronger in him than possibly they could be in any other man. Sin blunteth natural faculties, especially such as incline to laudable and good acts, as to love, and pity, and compassionate the miserable, in this respect, Joseph was nothing to Christ, when Christ saw Jerusalem, he wept, and wept; his compassion strangled and inclosed within him, it must needs break out: it may be in some measure it eased Christ's mind, that his bowels of mercy found a vent: we read that pity kept within God's bowels, pains his very heart, so that it must needs come out, Hos. xi. 8. "Mine heart is turned within me, my repentings are kindled together."
(i). Now he discovered his humility in washing his disciples feet, John xiii. 4, 5. "Supper being ended, he laid aside his garments, and took a towel, and girded himself, and poured water into a basin, and began to wash his disciples feet, and to wipe them with the towel wherewith he was girded." In this ceremony, and in the discourses following, he instructs them in the doctrine of humility; yea, he imprints the lesson in lasting characters, by making it symbolical. But, why should he wash their feet, rather than their hands or heads? I answer. It is probable on this account, that he might have the opportunity of a more humble posture. See how he lays every thing aside, that he may serve his servants: heaven stoops to earth, one abyss calls on another, the miseries of man which were next to infinite, are excelled by a mercy equal to the immensity of God. It is storied of one Guericus, that, upon the consideration of this humility of Christ in washing his disciples feet, he cried out, "Thou hast overcome me, O Lord, thou hast overcome my pride, this example hath mastered me."
(j). Now he discovered his obedience to his Father, in preaching the gospel up and down. He foresaw that the night drew on in which no man could work, and therefore now he hastened to do his Father's business, now he pours out whole cataracts of holy lessons: and still the people drew water from this fountain, which streamed out in continual emanations; he added wave to wave, and line to line, and precept to precept; and at last he gave them his farewell sermon, which is the most spiritual and comfortable piece that ever was uttered: it comprehends the intentions of his departure to prepare places for his saints in heaven; and in the mean while he would send them the Holy Ghost, to supply his room, to furnish them with proportionable comforts, to enable them with gifts, to lead them into all truth, and to abide with them forever. In conclusion of all, he gave them his blessing, and prayed for them, and then, having sung an hymn, he goes away, and prepares for his sufferings.
2. Hitherto of the obedience of Christ; what was it but "a visible commentary of God's law?" But now for its influence on us, Rom. v. 19. "By the obedience of one, many shall be made righteous." Observe, "The righteousness of the law fulfilled, and fully accomplished in the person of Christ, is as truly ours, if we believe in Christ, as if it were in ourselves, or as if the law had been fulfilled in our own persons." "Thus Christ is the end of the law (saith the apostle) for righteousness to every one that believeth," Rom. x. 4. Christ hath not only determined, and put an end to the ceremonial law; but he is also the end of the moral law, he hath perfectly in his own person accomplished the moral law, and that not for himself, but for righteousness to every one, that truly believes in him, Rom. viii. 4. "And God sent his Son, -- that the righteousness of the law might be fulfilled in us;" these words, in us, must trouble interpreters: for though we believe, yet we are imperfectly holy: how then should the law be fulfilled in us? But it is answered, That the righteousness of the law is fulfilled in us, not by inhesion or sanctification, but by imputation, and application, (i.e.) in our nature which Christ took upon him; it was in Christ and is imputed unto us, and so the righteousness of the law is fulfilled in us. It is well observed of Beza, that the apostle saith not, "That the righteousness of the law might be fulfilled by us, or of us, or by any righteousness inherent in our own persons, but in us, because it is to be found in Christ, whose members we are who walk not after the flesh but after the Spirit." The point is sweet, but I cannot stay on it. In reference to what I have spoken of the righteousness of Christ, habitual and actual, a great controversy is risen in our days; of which in the next section.