20. Dr. Seaman's Farewell Sermon

20. Dr. Seaman's Farewell Sermon
"Now the God of Peace, that brought again from the dead our Lord Jesus, that great Shepheard of the sheep, through the blood of the Everlasting Covenant, make you perfect in every good work, to do his will, working in you that which is well-pleasing in his sight, through Jesus Christ; to whom be Glory for ever and ever, Amen."- Hebrews 13:20-21.
The Apostle, being now upon the conclusion of this Epistle, after a very large discovery of Jesus Christ, in all those things that belong to his Person, concerning his Nature, as God, as Man, and concerning his Offices, especially concerning his Priestly; and concerning the blessings and benefits, especially in matters of Sacrifice, doth in this last Chapter insist on matters Hortatory; and in the words, draws near to a conclusion, which contains a Prayer, wish, or desire, which he puts up unto God, in the behalf of them, in order to their good and benefit. Now the God of peace, &c.
In which words, there are two things considerable.
1. The matter, of the Apostles Prayer.
2. The grounds, which he doth insinuate for Audience.
In the things he desires, the Matter of the Prayer is laid down in v. 21 and is summarily and generally propounded in several expressions; yet nevertheless, so as they have their Specialities belonging to them. In the beginning he shews what he aims at, make you perfect, &c. In general it refers to their Sanctification, and that they be throughly sanctified, as to their inward man, and outward conversation, as to those things that belong to them, in the habits of their minds, and Eternal carriage.
The Grounds which the Apostle uses, by way of insinuation for Audience, are contained in the words of the 20. verse, wherein we have a very large description of the Person prayed unto; The God of peace, that brought again from the dead our Lord Jesus, &c. He describes him under such notes and marks, as serve much for enlargment, and enforcement, in the matter of prayer.
But here a Question may arise; Seeing Grace is the thing the Apostle principally desires, and 'tis usual with holy men, both under the Old and New Testament, to chuse out such Attributes, as sure most with their particular occasions, and are most agreeable to those requests they have, why he doth not apply himself to God, as the God of all grace, but rather, the God of Peace?
Therein first, the Apostle seems to make use of that same liberty which belongs to holy men. As there is in the General, a Liberty left to Gods People from God himself: Paul in this place makes use of that liberty he had, as to the manner of prayer, using such a description of God, as seemed good to him at present. But secondly, if he be the God of Peace, it follows, he is the God of Grace. If God hath glorified himself so far among the Hebrews, as to reconcile them to himself, by the blood of Christ, then there is no question, God will proceed further; and having provided for those things which appertain to their Justification, no question but he will for those things that are necessary to their Sanctification. Therefore, the Apostle argues plainly from Justification, to Sanctification; He that justifies his people through the Blood of Christ, Sanctifie you by the spirit of Christ, make you perfect to do his will, working in you that which is well-pleasing in his sight, &c. So desires we should be Sanctified, on the consideration of our Justification; having provided for Justification, by the blood of Christ, followes Sanctification by the spirit of Christ, 1 Thessalonians 5:23. And the very God of peace sanctifie you wholly, &c. that God who is ally'd to you, the God of peace, and hath provided for you Peace, I desire he would further provide Sanctification; for Sanctification is nothing else, but the effect of that grace, which is procured for Believers through the blood of Christ. There is no access to God, for Sanctification of our Natures, until we prevail with him for the Justification of our persons, and he first shews himself to be a God of peace, by way of Justification, before a God of Grace and Sanctification: But to proceed.
First, for the description of the person; wherein take notice of him.
1. By one of his Attributes.
2. By one of his special works, whereby he hath manifested that Attribute.
1. The Attribute of God, is implyed, under those words, that he is called the God of peace. The Gracious God that provides for reconciliation between himself and sinners; that finds out ways and means to win those who are by nature Children of wrath, to be the Children of God. There is no peace, but God is Author of, whether natural peace, or civil peace, or political peace, he is pleased to provide for them: but there is a transcendent kind of peace, which doth with a peculiarity belong to Gods people, i.e. Spiritual peace between God and sinners, and that inward peace that we enjoy, if our conscience hath been troubled with terrour of sin, Wrath, &c. Peace belongs so to God; as none of the Creatures can have any Glory of it, Psalms 4:7. The peace, is Gods peace: none can effect it, or devise it, but God; and with respect to this, he is more especially called the God of peace; because he hath found out a way to make reconciliation between God and his sinful perishing Creatures, 2 Corinthians 5:19, Ephes. 2:14. &c. Colossians 1:13.
2. There is a special Work of God attributed to him, that the Apostle takes into consideration, i.e. That he brought again from the dead our Lord Jesus, that Great Shepherd of the sheep, through the blood of the everlasting Covenant; wherein we have many words, and every word its weight; and we shall scarce be able to weigh every one so, as to take the full sense and emphasis of them. In the words there is,
1. Something implyed.
2. Something expressed.
1. Something implyed; namely, That the Lord Jesus Christ was sometimes in the state of death; and that being in the state of death, it was not any ordinary power, way, or means, could ransom him. He was in the state and condition of the dead: he was, for a while, under the power and dominion of Death: his body, for the space of three dayes, lay in the Grave, and in that sense, he was under the dominion of death, as all dead men are. The Great Shepherd of the sheep could not have his own life, in some sense: no interest he had in God, by vertue of Sonship or any of his Offices, could save him from death, though the Son of God, and Head of the Church; and Christ looked upon it so far from being below him, as he thought it necessary for him, and it was his glory, J•. 10:11, 12. I am the good Shepherd; the good Shepherd gives his life for the sheep: but he that is an Hireling, and not the Shepherd: whose own the sheep are not, seeth the Wolf coming, and leaveth the sheep and fleeth, &c. Hirelings they have no spirit or principle in them, that they should lay down their lives for the sheep: but he so much respected his Fathers glory, and good of his flock, finding there was no way to bring them to salvation, as he denyed himself in all other respects, for their good: so in this respect lays down his life for them. And herein the Church of God seems to have a deadly kind of wound, to be at a deadly loss, Zechariah 13:7. I will smite the Shepherd, and the sheep shall be scattered. But herein lies the wonderful goodness and wisdom of God, he is pleased to improve, as the life, so the death of Christ, for the good of his Church, Luke 24:16. Ought not Christ to have suffered these things? it was very expedient that seeing the sheep could not otherwise be saved but by the Shepherds dying, that the Shepherd should lay down his life for the sheep: and seeing no other way to make reconciliation to God, it was very expedient Christ should die. Therefore 'tis to be taken notice of, that it doth not mis-become the Head, therefore not the members of the body. They must be content to lay down their lives for the Flock, for so did the great Shepherd.
2. Something expressed. Where, take notice,
First of the person spoken of.
Secondly, of that which is given us to be taken notice of in particular.
1. The Person to be taken notice of, is, our Lord Jesus Christ. That which we have considerable, is, First, The Title that belongs to him in his Church: in this regard, called, The Great Shepherd of his sheep; The Shepherd of the sheep, yea, the great Shepherd of the sheep. Whatsoever glory was to be communicated to any Member of the Church, it was first put into the head, before they were to be made partakers of it. Some were to be made inferior ranks, Ephesians 4:11. but it was not fit any should have such glory, to be called Shepherds, before he had that honour of him. Therefore 'tis the Great Shepherd, he that is Shepherd not of a particular Congregation, but of the whole Church of God, he is the Saviour of all his body, he hath the full number of all the Elect, both among the Jews and Gentiles, committed to his charge to save.
2. What betides this great Shepherd, through Gods grace towards him, that is, that he is brought again from the dead, i. e. that he doth attain to a state of Resurrection, and here take notice of this by the way, for consolation; The great Shepherd of the Sheep doth dye, but the great Shepherd of the Sheep rises again. Herein argues Gods love, that though he would suffer him to dye, yet not to see corruption, Psalms 16:10. because he is the great Shepherd, therefore he must dye; but because he is the great Shepherd, therefore he cannot continue in the state of the Dead; Death must not triumph over the great Shepherd of the sheep, no, not by any means. As it was necessary that he should dye, much more that he should rise again. We read Revelation 11. concerning two Prophets: when they had finished their course they dye, and their dead bodies are cast into the streets, &c. but we read also of their resurrection. There is a twofold state incident to those persons, one state of dying, another state of rising; and so it is not peculiar to Christ only, but to others with him. The great Shepherd of the Sheep dies; no wonder if the little Shepherds dye too. But the great Shepherd is raised, so shall the little ones in their order, and in their time, 1 Peter 5:6. When the chief Shepherd shall appear, ye shall receive a crown of glory that fadeth not away. Resurrection is that which Christ exemplifies first in his own Person, in order to assure all his members, they shall attain to the same state with him; and God is as easily able to provide, when he sees expedient, to raise them from the dead, as to suffer them to dye. Christ he brought again by a high hand, and in a tryumphant manner; he did not with so much sorrow and trouble to himself, and his Disciples, go to, but as triumphantly come from the grave: So can God, with a word, in a moment bring them to life again.
2. By what means the great Shepherd comes to have this honor conferred upon him, that he should be raised from the dead? There was worth enough in his person, but 'tis not altogether ascribed to this; but (through the blood of the everlasting Covenant) i.e. by, and in, the virtue and efficacy of it: he had died as a Priest, and his blood was a blood of sacrifice, and it was shed for the remission of sins, and salvation of souls; because Christ did die for so noble an end as this, and in such a manner as that his death became a sacrifice, and did seal the everlasting Covenant, wherefore Christ is the Mediator; therefore with consideration of this blood of Christ and of the ends, uses, and benefits of it: hereupon it is that Christ is raised from the dead. In Zechariah 9. the resurrection of Christ was prophesied of, but by vertue of his blood-shed, so that Christ was more fit to be raised, who dyed for such noble and honourable ends, as the glory of God, and salvation of his people, in the vertue of that Covenant God hath made, and in the vertue of the blood of Christ, shed for the sealing of that Covenant.
Now, what this Covenant is, is worthy to be considered, because of its Epithets, called here Everlasting Covenant: There was a Temporal Covenant God made with the people of Israel, and that was sealed and confirmed by the blood of Bullocks, &c. Christ took not on him this Covenant, he did not bind men to stand by those terms contained in the Covenant; for indeed, Christ came to make void. There is an Eternal Covenant, and that is nothing else but those terms of grace and favour, which are proposed to us in the Doctrine of the Gospel, which amounts to this, whoever repents shall be saved: he that repents and forsakes his sin shall find mercy; and that he will be merciful to all on these conditions in all parts of the world; for these terms God will not repent of. If men repent they shall have the benefit of it, and whoever believes shall be saved. 'Tis called [Everlasting] because God will abide by it, both here & hereafter: the states of all shall be determined according to the terms of this Covenant. Now Christ shed his blood to procure those terms contained in that Covenant: for the case of poor sinners was so miserable, that they could never come to have all their sins pardoned, and their Souls certainly saved, unless Christ had died and shed his blood, and so to satisfie Gods justice, that it might be free for him to be merciful, where he would be merciful. The Covenant is founded in the blood of Jesus Christ, that blood being the blood of the Everlasting Covenant; therefore the Apostle so magnifies it, of all the great and Gospel-blessings that belong to the New Testament, to the condition of a child of God, there is not any like unto this, the blood of the Everlasting Covenant; they that come to this, and have the benefit of this, they shall be surely justified, and eternally saved in the vertue of this blood. In the business of being saved by Faith, it contributes nothing more, but as 'tis an Instrument to bring us to be made partakers of the benefit of this blood: we are saved not by virtue of our believing, but by the vertue of his blood; so that, 'tis not so much the Act, as the object of Faith that saves, Christ rose in the vertue of his blood; & all our comforts and hopes are founded in his blood. The blood of Christ was of so much value with God, as that he will raise him from the dead, and 'tis of so much vertue to us, that through it we shall have Justification, and Sanctification, and Salvation, God being so good and gracious a God to Jesus Christ and his Church; hereupon the Apostle emboldens himself to desire his further manifestation of his love, that where he hath so bountifully provided for the justification of sinners through the blood of Christ, that he would provide for their sanctifying by his Spirit. Hence observe,
1. God is with some singularity, the God of Peace.
2. To the end that God might shew himself to be the God of Peace, he hath provided an all-sufficient Saviour for his people, here called the Great Shepheard of the flock; and God being of a gracious disposition towards them, provides to that end Christ shall take care of them, and to all those things that pertain to their eternal welfare.
3. It was expedient this person should dye, though the Great Shepheard; Nay it was necessary, that it might be so much more verified and manifested that he was the great Shepheard of the sheep, that he should lay down his life for his flock.
4. It was as necessary that Christ should be raised from the dead, as that he should dye. Therefore his continuance was but a temporary, nay a momentary time to him. Now Christ is risen, yea, all power in Heaven and Earth is committed to him; and if he was able to do anything for his people before, much more now.
5. The Resurrection of Christ doth arise partly from the tenour of the Covenant God made with man, and partly from the virtue and benefit that was in the blood of Christ. God put himself into a Covenant, Christ was Mediator of it, and in vertue of that Covenant sinners must be saved; but the Saviour must first save himself, raise himself from the dead, and then hath all power committed to his hand, &c. There are two things that I would have you further observe and carry away.
1. That Christ is indeed the only Great Shepherd of the sheep. Whatsoever others there are, they make to his own interest, whosoever there be that may possibly intitle themselves under the name and notion, yet this is undeniable, that Christ is the only Great Shepherd of the Sheep: therefore in the concernments of the Church, there is none Christians should honour as Christ; and whose voice they ought to hear before his, or by whom they should be ruled and governed, but by him. If Christ be the great Shepheard, then the Church must hear his voyce, for my Sheep hear my voyce, &c. And if he be the great Shepherd, then the Church must be ruled by him, for the Shepherd must have the ordering of the Flock, and the Flock must be at the disposal of the Shepherd. And then thirdly: The Flock of Christ must be careful to please him, (for fear he set his Dog upon him) that we provoke him not to exercise his correct∣ing power. He hath his correcting power. He hath his Rod of Discipline, (as well as his Staff and Crook) which is to performed by others as seems good to him, for he hath many ways to let loose the Devil on his own Children. Satan had a desire to afflict Job, and God gave way to it, &c. The Church of God, is Gods Spouse, and there is a great deal of love between the Husband and the Wife, between Christ and the Church: Yet Psalms 4:5. this she is solemnly charged withal. God hath made Christ a head to his Church, therefore his Church must be ruled by Christ; and 'tis not for the Church to say, the inferiour Shepherds would order me thus and thus, we must in the mean while say, but what doth Christ say in such cases? It is not for the Church to go aside by the Flocks of his companions, Son_1:7. The companions of Christ pretended to be Shepherds of the sheep as well as he, but have not that power Christ had: They have their societies, and would have the ordering of them; but the Church desires to know where she may hold Communion with Christ, that she may not turn aside by the Flocks of her companions. There are many Disputations among inferiour Shepherds; but this is out of all dispute, that Christ is the great Shepherd of the Sheep. That great man at Rome never pretended higher, then to be the Vicar of Christ, and Successor of Peter: now we know that the Principal is much more to be regarded then the Vicar; therefore if Christ be the Great Shepherd, surely the Sheep of Christ must hear his voice before all other Shepherds, especially since Christ hath spoken so signally in the case, My sheep hear my voyce, and they follow me, a stranger will they not follow, for they know not the voyce of strangers. And God having so solemnly commanded, Matthew 17:5. This is my beloved Son, in whom I am well pleased, hear ye him. The Great Shepherd must be heard before all little Shepherds. The little Shepherds have their divisions, Acts 20:29. After my departure shall grievous wolves enter in among you, not sparing the Flock, also of your own selves shall men arise speaking perverse things, to draw away Disciples after them. True Shepherds are always careful to make Disciples for Christ, and to bring all Disciples to Christ, All Johns work was to make Disciples, to put them over to Christ, not to make Disciples to him, but to make over all his Disciples unto Christ. If any man will gather, he must gather for Christ, not himself, others would draw men to any matter or manner of Doctrine, Government &c. But our eye must be upon Christ, and our ear open to his voice, and our hearts awed with his will and mind in Scripture, made known to his Church; and they love not Christ as they ought, that desire not to hear his voice before any others in the world, for he is the great Shepherd of the sheep.
2. Though he be the great Shepherd of the sheep, ye he died; and though he die, yet because he is the great Shepherd of the sheep, he is raised again. The great Shepherd dies, the little Shepherds must not think much of it, if they be called to die: We must be contented, if it be exemplified in us, if occasion serve; for if God spared not the great Shepherd, what have the little Shepherds to plead for themselves that they should be spared? If the case fall out, while Habour to serve the Church as I can, I come to suffer for the Church in the end, I do reioyce, and I will rejoyce. And truly we had need to pray for such a spirit as this; for, if this was in the great Shepherd of the sheep, it will very well become the little Shepherds. But against the fear of death here's the comfort. The great Shepherd of the sheep dies, yet is raised from the dead; so shall the little ones; not one Member of the flock, death can always triumph over him. In this respect Christ will have all his Members to be raised, in that he got the victory over death; for Christ arose as the First Fruits, and ascended into Heaven as a fore-runner. Though we may have denial as to the advancing of Christs service, &c. yet the resurrection of the dead is that we must take into our thoughts, and 'tis our solid comfort, God will one day bring all the sheep together into one Fold, and David shall be their King, and have the ruling and ordering of them to all eternity. There is a Resurrection to little Shepherds: when we come to lay down our natural lives, we-can look for no other recompence for it but our Resurrection, and the thoughts of it must be our comfort. And oh! how doth this encourage us to come unto God, though sin be heavy upon us? Remember, there is a God of Peace, that takes to himself his Name, for this very end, that sinners may know for their encouragement, that Reconciliation is wrought out between God and them, through Jesus Christ; and if they will but come and take hold of the blood of the everlasting Covenant, Christ hath said, they shall have all the blessings and benefits promised in the Covenant of Grace, and that the blood of Christ can procure for them; they shall have forgiveness of sins, and salvation of Soul. Therefore, when we consider Christ hath dyed to have a Flock, and for saving of the Flock, and to make himself the God of Peace through his blood, this should:
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It remains, we come to confider of the matter of the prayer: this is very full, make you perfect in every good work to do his will, working in you that which is well-pleasing in his sight, &c. Here we are to observe two things: First, The matter of the Apostles desire. Secondly, The measure of it. The matter of his desire, is, That the Hebrews may be made perfect in every good work to do the will of God, i. e. That they may be fully and throughly regenerate, sanctified throughout, both in soul and body, and that they may be furnished with all graces, and enabled for every duty. Take notice of every one of the Expressions: First, make you perfect: 'tis the duty of Christians to perfect every good work, to cleanse themselves from all the impurity of flesh and spirit, and to perfect holiness in the fear of the Lord, 2 Corinthians 7:1. Secondly, in every good work, in matters of Piety, Righteousness, Charity, Sobriety; for within these heads, most of these things may be comprehended that belong to Christians, they will go a very great way to make a perfect Christian, but that Christian cannot be perfect, that is not sanctified in every one of these. Thirdly, to do his will; that you may be ready, cheerfully willing to do his will on all occasions.
But how is it possible flesh and blood should attain to this? that they should be perfect in every good work? Why, saith the Apostle, working in you that which is well pleasing in his sight, through Jesus Christ. Working in you: You see thereby all our works depend on God, and 'tis in vain for us to build on any Foundation but this; for 'tis God that worketh in you, both to will and to do of his good pleasure, &c. Colossians 2:12. through the faith of the operation of God; working in you, or doing in you, or causing in you, or making in you, that which is well-pleasing in his sight. Our work is to depend on Gods work; our outward working, depends on Gods inward working.
Again, that which is acceptable in Gods sight, but 'tis only through Jesus Christ; good works themselves, though never so good, agreeable to the Law and Gospel; yet if God look not on our persons and works through Christ, they will not serve the turn, ye cannot be accepted; working in you that which is well-pleasing in his sight, through Jesus Christ. Will God be pleased with nothing, but only for Christ Jesus his sake? and if it do not please Christ, it will not please God. 'Tis truly, plainly, verily so. That which God cannot accept of through Christ, he doth not accept at all; but now things are so ordered, that God hath put all things into Christs hands; Christ Jesus hath the ordering of the Worship and Government of the Church; he hath the making of all the Articles of the Christians Creed; a Christian is bound to believe nothing, but what Christ teaches, as necessary to Salvation; so that in Christ we are compleat, if we believe as he teaches us to believe; and if we worship God as he teaches us to worship God, and have such order and government concerning his house, and walk so as we desire in all things to please our Lord and Master, and have him before our eyes; then are we returned unto Christ, the Shepherd and Bishop of our souls. But if we present God with any kind of Creed, Model of Worship, or Government, that hath not Christs Image and stamp upon it, God will say, as Christ concerning the money, Whose Image or Superscription doth it bear? If we can say Christ's; the way of worship we have learned from Christ, that Order and Government in the Church we have learned from Christ, then the Father and Son will own it: If it have Mans superscription upon it, not Gods or Christ, I cannot tell how we should presume it can be acceptable to God, through Christ; for God hath so confin'd himself, he will not be pleased, but through Christ; and that all Matters of Religion in the New Testament should be ordered according to Christs mind, as the Old according to Moses. 'Tis necessary we enquire after Christs mind in what we do: If we can do anything, and in doing it, are sure it will be acceptable to God through Christ, well and good; otherwise not. This is the Apostles prayer, That God would make them perfect in every good work to do his will, working in them that which is well-pleasing in his sight, through Jesus Christ.
The Doxology. Whether we refer it to God or Christ, 'tis all one; we have no body to honour and glorifie in the Church but God through Christ: We cannot tell how to divide those that are so nearly united. Therefore when we glorifie God, we glorifie Christ. And this me must observe: God hath ordered all mens concomments so, that we have nothing to plead for our Souls salvation, but Gods grace: the Rule in his Word, his Gospel that he hath made known to us: and therefore let the Word of God dwell in you richly, in all wisdom. There is a great deal of Do in Gods Church, about This and That: he that must determine the business is Christ; and there are but two ways: the determining things for the present, and for the time to come; hereafter by questioning the matter of fact; for the present, by making of our Rule. When the question comes concerning the matter of fact, there he receives our Rule: What hath Christ said? how hath Christ provided in things of this nature? It's plainly so and so: but in dubious matter and customs, and the like, I know not how to answer them, when we shall come to answer Christ, when he shall put the question; Did you not know whom you was bound to fear? Did I speak nothing at all in the case, neither generally nor particularly? Could you not by any means come to understand my mind? I doubt we shall not be able to answer this. But we must say we found a certain state in the Word; but having laws and customs among ourselves, therein were at a stand. Why (saith Christ) was your Laws and Customs above, or below my Word? Must your Law be ruled by my Word, or my Word by your Doctrine? Did not all Christians hold out this, that the Word of Christ was above all authority, in the matters of Christ? Shall the Members of the Body become greater than the Head? Therefore you could not be ignorant in this case: your own professing me to be so great, in all my Natures and Offices; but when you come to practice, then you will deny me. Shall we be able to answer this? We must consider of this, that if we would please God it must be through Christ; and then we must carry ourselves, as directed by Christ Jesus in his Word; and nothing can take us off that principle, no pretence whatsoever; for Christian Religion is such a thing in the nature and substance of it as Jesus Christ is the Author of. Therefore if Christ be the Author, all that belongs to Christian Religion, as to its substance, we should account nothing of moment in Religion, but only that which we can ascribe to Christ, as the Author of it. The care of the Church is in the hand of Christ, whatsoever providences are let in on the Church, to exercise or try the Church, all must be born patiently; but every Member must wor∣ship him: God hath made Jesus Christ a Shepherd, &c. In what he finds fault, we must not justifie: what he commands, we must approve; what he calls to be done, we must practise; what is not his, we must not own as his. Much may be drawn from this, both for instruction and consolation, that Christ is the great Shepherd: though he die in his Members, he shall rise in his Members: I may say, though he die in his Ministers, he shall rise in his Ministers, Isaiah 59:21. As for me, this is my Covenant with them, saith the Lord, my spirit that is upon thee, and my words which I have put into thy mouth, shall not depart out of thy mouth, nor cut of the mouth of thy seed, nor out of the mouth of thy seeds seed, saith the Lord, from henceforth, and forever. This is a part of the Covenant, that the Word and Spirit of Christ shall be continued among the Members throughout all Ages: God will provide, his children shall not live without a Spirit, neither without his Word; God hath engaged himself for both, for the one as well as the other, that there shall be a super-addition, and perpetuating of them: and herein we must depend upon the faithfulness of the great Shepherd of the sheep.