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of Christ; not to say by John the Baptist before he was born, when he leaped in his mother's womb as it were for joy, at the voice of the salutation of Mary. But Elisabeth and Mary do most joyfully praise God together, when they meet with Christ and his forerunner in their wombs, and the Holy Spirit in their souls. And afterwards what joyful notice is taken of this event by the shepherds, and by those holy persons, Zacharias, and Simeon, and Anna! How do they praise God on this occasion! Thus the church of God in heaven, and the church on earth, do as it were unite in their joy and praise on this occasion.

Notice was taken of it by the Gentiles, which appears in the wise men of the east. Great part of the universe does as it were take a joyful notice of the incarnation of Christ. Heaven takes notice of it, and the inhabitants sing for joy. This lower world, the world of mankind, does also take notice of it in both parts of it, Jews and Gentiles. It pleased God to put honor on his Son, by wonderfully stirring up some of the wisest of the Gentiles to come a long journey to see and worship the Son of God at his birth, being led by a miraculous star, signifying the birth of that glorious person, who is the bright and morning star, going before, and leading them to the very place where the young child was. Some think they were instructed by the prophecy of Balaam, who dwelt in the eastern parts, and foretold Christ's coming as a star that should rise out of Jacob. Or they might be instructed by that general expectation there was of the Messiah's coming about that time, before spoken of, from the notice they had of it by the prophecies the Jews had of him in their dispersions in all parts of the world at that time.

3. The next concomitant of the birth of Christ was his circumcision. But this may more properly be spoken of under another head, and so I'will not insist upon it now.

4. The next concomitant was his first coming into the second temple, which was his being brought thither when an infant, on occasion of the purification of the blessed Virgin.

We read, Hagg. ii. 7. “ The desire of all nations shall come, and I will fill this house (or temple) with glory." And

in Mal. iii. 1. “ The Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant." And now was the first instance of the fulfilment of these prophecies.

5. The last concomitant I shall mention is the sceptre's departing from Judah, in the death of Herod the Great. The sceptre had never totally departed from Judah till now. Judah's sceptre was greatly diminished in the revolt of the ten tribes in Jeroboam's time ; and the sceptre departed from Israel or Ephraim at the time of the captivity of the ten tribes by Shalmaneser. But yet the sceptre remained in the tribe of Judah, under the kings of the house of David. And when the tribes Judah and Benjamin were carried captive by Nebuchadnezzar, the sceptre of Judah ceased for a little while, till the return from the captivity under Cyrus : And then, though they were not an independent government, as they had been before, but owed fealty to the kings of Persia ; yet their governor was of themselves, who had the power of life and death, and they were governed by their own laws; and so Judah had a lawgiver from between his feet during the Persian and Grecian monarchies. Towards the latter part of the Grecian monarchy, the people were governed by kings of their own, of the race of the Maccabees, for the greater part of an hundred years ; and after that they were subdued by the Romans. But yet the Romans suffered them to be governed by their own laws, and to have a king of their own, Herod the Great, who reigned about forty years, and governed with proper kingly authority, only paying homage to the Romans. But presently after Christ was born he died, as we have an account Matth. ii. 19, and Archelaus succeeded him ; but was soon put down by the Roman Emperor ; and then the sceptre departed from Judah. There were no more temporal kings of Judah after that, neither had that people their governors from the midst of themselves after that, but were ruled by a Roman governor sent among them; and they ceased any more to have the power of life and death among themselves. Hence the Jews say to Pilate, “ It is not

lawful for us to put any man to death,” John xviii. 31. Thus the sceptre departed from Judah when Shiloh came.


HAVING thus considered Christ's coming into the world, and his taking on him our nature, to put himself in a capacity for the purchase of redemption, I come now, SECONDLY, to speak of the purchase itself.......And in speaking of this I would,

1. Show what is intended by the purchase of redemption.

2. Observe some things in general concerning those things by which this purchase was made.

3. I would orderly consider those things which Christ did and suffered, by which that purchase was made.


I WOULD show what is here intended by Christ's pur. chasing redemption. And there are two things that are intended by it, viz. his satisfaction, and his merit. All is done by the price that Christ lays down. But the price that Christ laid down does two things : It pays our debt, and so it satisfies : By its intrinsic value, and by the agreement between the Father and the Son, it procures a title to us for happiness, and so it mérits. The satisfaction of Christ is to free us from misery, and the merit of Christ is to purchase happiness for us.

The word purchase, as it is used with respect to the purchase of Christ, is taken either more strictly, or more largely. 'It is oftentimes used more strictly, to signify only the merit of Christ; and sometimes more largely, to signify both his satis. faction and merit. Indeed most of the words which are used in this affair have various significations. Thus sometimes divines use merit in this affair for the whole price that Christ offered, both satisfactory, and also positively meritorious. And so the word satisfaction is sometimes used, not only for his propitiation, but also for his meritorious obedience. For in some sense, not only suffering the penalty, but positively obeying, is needful to satisfy the law. The reason of this various use of these terms seems to be, that satisfaction and merit do not differ so much really as relatively. They both consist in paying a valuable price, a price of infinite value; but only that price, as it respects a debt to be paid, is called satis faction; and as it respects a positive good to be obtained, is called merit. The difference between paying a debt and making a positive purchase is more relative than it is essential. He who lays down a price to pay a debt, does in some sense make a purchase : He purchases liberty from the obligation. And he who lays down a price to purchase a good, does as it were make satisfaction : He satisfies the conditional demands of him to whom he pays it. This may suffice concerning what is meant by the purchase of Christ.


I NOW proceed to some general observations concerning those things by which this purchase was made......And here,

1. I would observe, that whatever in Christ had the nature of satisfaction, it was by virtue of the suffering or humiliation that was in it. But whatever had the nature of merit, it was by virtue of the obedience or righteousness there was in it. The satisfaction of Christ. consists in his answering the demands of the law on man, which were consequent on the breach of the law. These were answered by suffering the penalty of the law. The merit of Christ consists in what he did to answer the demands of the law, which were prior to man's breach of the law, or to fulfil what the law demanded. before man sinned, which was obedience.

The satisfaction or propitiation of Christ consists either in his suffering evil, or his being subject to abasement. For Christ did not only make satisfaction by proper suffering, but by whatever had the nature of humiliation, and abasement of circumstances. Thus Christ made satisfaction for sin, by continuing under the power of death, while he lay buried in the grave, though neither his body nor soul properly endured any suffering after he was dead. Whatever Christ was subject to that was the judicial fruit of sin, had the nature of satisfaction for sin. But not only proper suffering, but all abasement and depression of the state and circumstances of mankind below its primitive honor and dignity, such as his body's remaining under death, and body and soul remaining separate, and other things that might be mentioned, are the judicial fruits of sin. And all that Christ did in his state of humilia. tion, that had the nature of obedience or moral virtue or goodness in it, in one respect or another had the nature of merit in it, and was part of the price with which he purchased happiness for the elect.

2. I would observe, that both Christ's satisfaction for sin, and also his meriting happiness by his righteousness, were carried on through the whole time of his humiliation. Christ's satisfaction for sin was not only by his last sufferings, though it was principally by them ; but all his sufferings, and all the humiliation that he was subject to, from the first moment of his incarnation to his resurrection, were propitiatory or satisfactory. Christ's satisfaction was chiefly by his death, because his sufferings and humiliation in that was greatest. But all his other sufferings, and all his other humiliation, all along had the nature of satisfaction. So had the mean circumstances in which he was born. His being born in such a low condition, was to make satisfaction for sin. His being born of a poor virgin, in a stable, and his being laid in a manger; his taking the human nature upon him in its low state, and under those infirmities brought upon it by the fall ; his being born in the form of sinful flesh, had the nature of satisfaction. And so all his sufferings in his infancy and childhood, and all that labor, and contempt, and reproach, and


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