03 The Covenant of Grace and its Mediator contd

What does Christ do in the work of intercession?

Three things.

(1.) He presents the merit of his blood to his Father; and, in the virtue of that price paid, pleads for mercy. The high priest was herein a lively type of Christ. Aaron was to do four things:

Kill the animals.

Enter with the blood into the holy of holies.

Sprinkle the mercy-seat with the blood.

Kindle the incense, and with the smoke of it cause a cloud to arise over the mercy-seat. Thus atonement was made. Leviticus 16:11-16.

Christ our high priest exactly answered to this type. He was offered up in sacrifice, which answers to the priest’s killing the bullock; and he is gone up into heaven, which answers to the priest’s going into the holy of holies; and he spreads his blood before his Father which answers to the priest’s sprinkling the blood upon the mercy-seat; and he prays to his Father, that for his blood’s sake, he would be propitious to sinners, which answers to the cloud of incense going up; and through his intercessions God is pacified, which answers to the priest’s making atonement.

(2.) Christ by his intercession answers all bills of indictment brought in against the elect. Do what they can, sin, and then Satan—accuses believers to God, and conscience accuses them to themselves. But Christ, by his intercession, answers all these accusations. "Who shall lay anything to the charge of God’s elect? it is Christ who makes intercession for us!" When Esculus was accused for some rebellion, his brother stood up for him, and showed the magistrates how he had lost his hand in the service of the state, and so obtained his pardon. Thus, when Satan accuses the saints, or when the justice of God lays anything to their charge, Christ shows his own wounds, and by virtue of his bloody sufferings answers all the demands and challenges of the law, and counterworks Satan’s accusations!

(3.) Christ, by his intercession, calls for acquittance. "Father," he says, "let the sinner be absolved from guilt!" In this sense he is called an advocate. 1 John 2:1. He requires that the sinner be set free in the court. An advocate differs much from an orator; an orator uses rhetoric to persuade and entreat the judge to show mercy to another; but an advocate tells the judge what is law. Thus Christ appears in heaven as an advocate, he represents what is law. When God’s justice opens the debt-book, Christ opens the law-book. "Father," says he, "You are a just God, and will not be pacified without payment; lo, here my blood is shed, therefore in justice, give me a discharge for these distressed creatures!" The law being satisfied, the sinner must be acquitted. Upon Christ’s plea, God sets his hand to seal the sinner’s pardon! In what manner does Christ intercede?

(1.) Freely. He pleads our cause in heaven, and takes no fee. Any lawyer will have his fee, and sometimes a bribe too; but Christ is not mercenary. How many causes does he plead every day in heaven—and will take nothing! As Christ laid down his life freely—so he intercedes freely. John 10:15, John 10:18.

(2.) Feelingly. He is as sensible of our condition as his own. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin." Hebrews 4:15. Jesus pleads for us—as a tender-hearted mother would plead with a judge for a child ready to be condemned! Oh, how would her affections work! How would her tears trickle down! What weeping rhetoric would she plead to the judge, for mercy! So the Lord Jesus is full of sympathy and tenderness, that he might be a merciful high priest. "For this reason he had to be made like his brothers in every way, in order that he might become a merciful and faithful high priest in service to God, and that he might make atonement for the sins of the people." Hebrews 2:17. Though he has left his passion—yet not his compassion. An ordinary lawyer is not affected with the cause he pleads, nor does he care which way it goes; it is profit which alone makes him plead, not affection. But Christ intercedes feelingly; and that which makes him intercede with affection is—it is his own cause which he pleads. He has shed his blood to purchase life and salvation for the elect; and if they should not be saved, he would lose his purchase!

(3.) Efficaciously. It is a prevailing intercession. Christ never lost any cause he pleaded. Christ’s intercession must needs be effectual, if we consider,

(1.) The excellency of his person. If the prayer of a saint is so prevalent with God, as Moses’ prayer bound God’s hand, "Now leave me alone so my anger can blaze against them and destroy them all. But Moses pleaded with the Lord his God not to do it. Turn away from your fierce anger. Change your mind about this terrible disaster you are planning against your people! So the Lord withdrew his threat and didn’t bring against his people the disaster he had threatened." Exodus 32:10-14.

Jacob, as a prince, prevailed with God, Genesis 32:28. Elijah by prayer opened and shut heaven, James 5:17. Then what prevalence has Christ’s prayer! He is the Son of God, the Son in whom he is well pleased. Matthew 3:17. What will not a father grant a son! "I know that you hear me always." If God could forget that Christ were a Priest, he could not forget that he is a Son!

(2:) Christ prays for nothing but what his Father has a mind to grant. There is but one will between Christ and his Father. Christ prays, "Sanctify them through your truth;" and "This is the will of God, even your sanctification." So then, if Christ prays for nothing but what God the Father has a mind to grant, then he is sure to succeed.

(3:) Christ prays for nothing but what he has power to give. What he prays for as he is man, that he has power to give as he is God. "Father, I will." John 17:24. "Father," there he prays as a man; "I will," there he gives as God. It is a great comfort to a believer, when his prayer is weak, and he can hardly pray for himself, that Christ’s prayer in heaven is mighty and powerful. Though God may refuse prayer as it comes from us—yet he will not as it comes from Christ!

(4:) Christ’s intercession is always ready at hand. The people of God have sins of daily occurrence; and, besides these, they sometimes lapse into great sins, and God is provoked, and his justice is ready to break forth upon them. But Christ’s intercession is ready at hand, he daily makes up the breaches between God and them; he presents the merits of his blood to his Father, to pacify him. When the wrath of God began to break out upon Israel, Aaron presently stepped in with his censer, and offered incense—and so the plague was stayed. Numbers 16:47. Just so, no sooner does a child of God sin, and God begins to be angry—but immediately Christ steps in and intercedes! "Father," he says, "it is my child who has sinned; though he has forgotten his duty, you have not lost your affections. Oh, pity him, and let your anger be turned away from him!" Christ’s intercession is ready at hand, and, upon the least failings of the godly—he stands up and makes request for them in heaven!

What are the FRUITS of Christ’s intercession?

(1.) Justification. In justification there are two things. Guilt is remitted, and righteousness is imputed. "The Lord our righteousness." We are counted not only as righteous as the angels—but as righteous as Christ, having his robes put upon us! 2 Corinthians 5:21. But whence is it, that we are justified? It is from Christ’s intercession. "Who will bring any charge against those whom God has chosen? It is God who justifies. Who is he that condemns? Christ Jesus, who died--more than that, who was raised to life--is at the right hand of God and is also interceding for us." Romans 8:33-34. "Father," says Christ, "these are the people I have died for! Look upon them as if they had never sinned, and count them as perfectly righteous!"

(2.) The unction of the Spirit. "You have an unction from the Holy One." This unction or anointing is nothing else but the work of sanctification in the heart, whereby the Spirit makes us partakers of the divine nature. 2 Peter 1:4. Such as speak of the philosopher’s magic stone, imagine it to have such a property, that when it touches any metal—it turns it into gold. Such a property has the Spirit of God upon the soul; when He touches the soul—it puts into it a divine nature; it makes it to be holy and to resemble God! The sanctifying work of the Spirit is the fruit of Christ’s intercession! "The Holy Spirit was not yet given, because Jesus was not yet glorified." Christ being glorified, and in heaven, he prays to the Father—and the Father sends the Spirit, who pours out the holy anointing upon the elect!

(3.) The purification of our holy things. It is Christ’s work in heaven, not only to present his own prayers to his Father—but he prays our prayers over again! "Another angel, who had a golden censer, came and stood at the altar. He was given much incense to offer, with the prayers of all the saints, on the golden altar before the throne." Revelation 8:3. This angel was Christ; he takes the golden censer of his merits, and puts our prayers into this censer, and with the incense of his intercession makes our prayers go up as a sweet perfume in heaven! It is observable in Leviticus 16:16. "Aaron will make atonement for the Most Holy Place, because of the defiling sin and rebellion of the Israelites." This was typical, to show that our holy duties need to have atonement made for them. Our best services, as they come from us, are mixed with corruption, as wine which tastes of the cask. Our best services are filthy menstrous rags. Isaiah 64:6. But Christ purifies and sweetens these services, mixing the sweet incense of his intercession with them; and then God accepts and crowns them. What would become of our duties, without such a high priest? Christ’s intercession is to our prayers, as the fan to the chaff, which winnows it from the grain. Just so, Christ winnows out all the chaff, which intermixes with our prayers.

(4.) Access with boldness unto the throne of grace. "For we do not have a high priest who is unable to sympathize with our weaknesses, but we have one who has been tempted in every way, just as we are—yet was without sin. Let us then approach the throne of grace with confidence, so that we may receive mercy and find grace to help us in our time of need." Hebrews 4:15-16. We have a friend at court, who speaks a good word for us, and is following our cause in heaven; let this animate and encourage us in prayer. Do we think it too much boldness for such sinners as we are, to come for pardon, and that we shall be denied? Surely this is a sinful modesty. Did we indeed come in our own name in prayer, it would be sinful presumption! But Christ intercedes for us in the force and efficacy of his blood! To be afraid to come to God in prayer, is a dishonor to Christ’s intercession.

(5.) Sending the Comforter. "I will ask the Father, and he shall give you another Comforter." The comfort of the Spirit is distinct from the anointing. Here is sweet comfort, sweeter than the honey-drops from the honey-comb; it is the manna in the golden pot! A drop of this heavenly comfort is enough to sweeten a sea of worldly sorrow! It is called the "pledge of the Spirit." A pledge assures us of the whole sum. 2 Corinthians 1:22. The Spirit gives us a pledge of heaven in our hand. Whence is this comforting work of the Spirit? Thank Christ’s intercession for it! "I will ask the Father, and he shall give the Comforter."

(6.) Perseverance in grace. "I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name." John 17:11. It is not our prayer, or watchfulness, or grace which keeps us—but it is God’s care and preservation! He preserves us, that we do not fall away. Whence is it that God preserves us? It is from Christ’s intercession. "Holy Father, protect them." The prayer of Christ for Peter, "Simon, Simon, Satan has asked to sift you as wheat. But I have prayed for you, Simon, that your faith may not fail." Luke 22:31-32. This is the copy of Christ’s prayer now in heaven. Peter’s faith did fail in some degree, when he denied Christ; but Christ prayed that it might not totally fail. The saints persevere in believing, because Christ perseveres in praying!

(7.) Absolution at the day of judgment. Christ shall judge the world. "God has committed all judgment to the Son." Those for whom Christ has so prayed—he will absolve when he sits upon his throne of judgment. Will Christ condemn those for whom he prays? Believers are his spouse—will Jesus condemn his own spouse?

Use one: Of INSTRUCTION.

(1.) See here the constancy of Christ’s love to the elect. He not only died for them—but intercedes for them in heaven. When Christ has done dying, he has not done loving. He is now at work in heaven for the saints, he carries their names on his bosom, and will never stop praying, until that prayer be granted. "Father, I want those you have given me to be with me where I am, and to see my glory, the glory you have given me because you loved me before the creation of the world." John 17:24.

(2.) See whence it is, that the prayers of the saints are so powerful with God. Jacob, struggled with God, and prevailed. Moses’ prayer tied God’s hands. By his prayers he held God bound as if by chains! "Let Me alone!" Exodus 32:10. Whence is this? It is Christ’s prayer in heaven, which makes the saints’ prayers so prevalent. Christ’s divine nature is the altar on which he offers up our prayers, and so they prevail. Prayer, as it comes from the saints is but weak and languid; but when the arrow of a saint’s prayer is put into the bow of Christ’s intercession—it pierces the throne of grace!

(3.) It shows that a Christian when he prays, must chiefly fix his eye on Christ’s intercession. We are to look up to the mercy-seat—but to hope for mercy through Christ’s intercession. We read in Lev 16 that Aaron made atonement by the incense, as well as by the blood. So we must look to the cloud of incense, namely, the intercession of Christ. Christian, look up to your Advocate, one to whom God can deny nothing. A word from Christ’s mouth, is more than if all the angels in heaven were pleading for you! If a man had an important suit in the Court—and had a skillful lawyer to plead, it would much encourage him. Christ is at the court appearing for us, "For Christ has entered into heaven itself to appear now before God as our Advocate!" Hebrews 9:24. He has great power in heaven, which should much encourage us to look up to him, and hope for audience in prayer. We might indeed be afraid to offer our petitions, if we did not have Christ to present them!

(4.) See the dreadful condition of an unbeliever. He has none in heaven to speak a word for him. "I do not pray for the world." As good be shut out of heaven—as shut out of Christ’s prayer! Christ pleads for the saints, as Queen Esther did for the Jews, when they would have been destroyed. "Let my people be spared at my request." When the devil shows the blackness of their sins—Christ shows the redness of his wounds! How dreadful is the condition of that man for whom Christ will not pray, nay, against whom he will pray! Then Queen Esther petitioned against Haman, and he grew pale with fright, and was led away to execution. It is dreadful when the law, and conscience, and the judge shall be against the sinner—and no friend to speak a word for him; there is no way, then—but for the jailer to take the prisoner.

(5.) If Christ makes intercession, then we have nothing to do with other intercessors. The Church of Rome teaches that the angels intercede for us—and they pray to them! But Christ alone can intercede for us! God has consecrated him as high priest. "You are a priest forever." Christ intercedes by virtue of his merit—in the virtue of his shed blood. He pleads his merits to his Father; but the angels have no merits to bring to God, and therefore cannot be intercessors for us. Whoever is our advocate must be our atoning sacrifice, to pacify God. "But if anyone does sin, we have an advocate with the Father—Jesus Christ the righteous One. He Himself is the atoning sacrifice for our sins." 1 John 2:1-2. The angels cannot be our atoning sacrifice, and not therefore our advocates.

Use two: Of TRIAL. How shall we know that Christ intercedes for us? They have little ground to think Christ prays for them—who never pray for themselves! Well—but how shall we know?

(1.) If Christ is praying for us, his Spirit is praying in us. "He has sent forth his Spirit into your hearts, crying, Abba, Father." The Spirit helps us with sighs and groans; not only with gifts but groans. "And the Holy Spirit helps us in our distress. For we don’t even know what we should pray for, nor how we should pray. But the Holy Spirit prays for us with groanings that cannot be expressed in words. And the Father who knows all hearts, knows what the Spirit is saying, for the Spirit pleads for us believers in harmony with God’s own will." We need not climb up the skies, to see if the sun is there; we may see the beauty of it upon the earth. Just so, we need not go up into heaven to see if Christ is there interceding for us; but let us look into our hearts, if they are quickened and inflamed in prayer, and we can cry, "Abba, Father!" By this interceding of the Spirit within us, we may know Christ is interceding above for us.

(2.) If we are given to Christ, then he intercedes for us. "I pray for those whom you have given me." It is one thing for Christ to be given to us; it is another thing for us to be given to Christ.

How do we know that we are given to Christ?

If you are a believer, then you are one given to Christ—and he prays for you. Faith is an act of recumbency. We rest on Christ as the stones in the building rest upon the corner-stone. Faith throws itself into Christ’s arms; it says, "Christ is my priest, his blood is my sacrifice, his divine nature is my altar, and here I rest!" This faith is seen by its effects; it is a refining work and a resigning work. It purifies the heart, there is the refining work; it makes a deed of gift to Christ, it gives up its love to him, there is the resigning work of faith. They who believe are given to Christ, and have a part in his prayer. "I am praying not only for these disciples but also for all who will ever believe in me because of their testimony." John 17:20.

Use three: Of EXHORTATION. It stirs us up to several duties.

(1.) If Christ appears for us in heaven—then we must appear for him upon earth. Christ is not ashamed to carry our names on his bosom, and shall we be ashamed of his truth? Does he plead our cause, and shall we not stand up in his cause? What a mighty argument is this to stand up for the honor of Christ, in times of apostasy! Christ is interceding for us. Does he present our names in heaven, and shall not we profess his name on earth?

(2.) If Christ lays out all his interest for us at the throne of grace, we must lay out all our interest for him. "That Christ may be magnified." Trade your talents for Christ’s glory; there is no man but has some talent to trade—one learning, another estate. Oh, trade for Christ’s glory! Spend and be spent for him. Let your heart study for Christ, your hands work for him, your tongue speak for him. If Christ is an advocate for us in heaven—we must be agents for him on earth; everyone in his sphere must act vigorously for him.

(3.) Believe in this glorious intercession of Christ; that he now intercedes for us, and that for his sake God will accept us, as in the text, "Who makes intercession for us." If we believe not, we dishonor Christ’s intercession. If a poor sinner may not go to Christ as his high priest, believing in his intercession, then we are Christians in a worse condition under the gospel—than the Jews were under the law. When they had sinned they had their high priest to make atonement; and shall not we have our High Priest? Is not Christ our Aaron, who presents his blood and incense before the mercy seat? Oh look up by faith to Christ’s intercession! Christ did not only pray for his disciples and apostles—but for the weakest believer.

(4.) Love your Intercessor. "If anyone does not love the Lord, that person is cursed." 1 Corinthians 16:22. God’s kindness, invites our love. Had you a friend at court, who, when you were questioned for delinquency or debt, should plead with the judge for you, and bring you off your troubles, would you not love that friend? How often does Satan put in his bills against us in the court! Now Christ is at the judge’s hand; he sits at his Father’s right hand, ever to plead for us, and to make our peace with God. Oh, how should our hearts be fired with love to Christ! Love him with a sincere and superlative love—above your possessions, and your family. Our fire of love should be as fire on the altar—never to go out. Leviticus 6:13.

Use four: Of COMFORT to believers. Christ is at work for you in heaven; he makes intercession for you.

"Oh! But I am afraid Christ does not intercede for me. I am such a sinner! For whom does Christ intercede?"

"He made intercession for the transgressors." Did Christ open his side for you, and will he not open his mouth to plead for you?

"But I have offended my High Priest, by distrusting his blood, abusing his love, grieving his Spirit! Will he ever pray for me?" Which of us may not say so? But, Christian, do you mourn for unbelief? Be not discouraged, you may have a part in Christ’s prayer. "The congregation murmured against Aaron;" but though they had sinned against their high priest, Aaron ran in with his censer, and "stood between the dead and the living." If so much affections in Aaron, who was but a type of Christ, how much more affections are in Christ, who will pray for those who have sinned against their High Priest! Did he not pray for those who crucified him, "Father, forgive them"?

"But I am unworthy. What am I, that Christ should intercede for me?" The work of Christ’s intercession is a work of free grace. Christ’s praying for us is from his pitying us. He looks not at our worthiness—but our wants.

"But I am followed with dreadful temptations." But though Satan tempts, Christ prays; and Satan shall be vanquished. You may lose a single battle—but not the victory. Christ prays that your faith will not fail; therefore, Christian, say, "Why are you cast down, O my soul?" Christ intercedes. It is man who sins, it is God that prays. The Greek word for advocate signifies comforter. It is a sovereign comfort—that Christ makes intercession.

5. Christ’s KINGLY Office Question 26: How does Christ execute the office of a KING?

Answer: In subduing us to himself, in ruling and defending us, and in restraining and conquering all his and our enemies.

Let us consider now Christ’s regal office. "And he has on his vesture, and on his thigh, a name written, "King of kings, and Lord of lords!" Revelation 19:16. Jesus Christ is of mighty renown, he is a king:

(1.) He has a kingly title. "High and Lofty." Isaiah 57:15.

(2.) He has his ensigns of royalty.

He has his crown; Revelation 6:2; [a crown is the symbol of royal power].

He has his sword, "Gird your sword upon your thigh."

He has his scepter, "A scepter of righteousness is the scepter of your kingdom."

(3.) He has his escutcheon, or coat of armor; he inserts the lion in his coat of arms. "The lion of the tribe of Judah." The text says "he is King of kings." He has a pre-eminence of all other kings, and is called, "The Prince of the kings of the earth." He must needs be so, for "by him kings reign." They hold their crowns by immediate tenure from this great King. Christ infinitely outvies all other princes; he has the highest throne, the largest dominions, and the longest possession. "Your throne, O God, is forever and ever." He has many heirs—but no successors. Well may he be called "King of kings," for he has an unlimited power! The power of other kings is limited—but Christ’s power is unlimited. "I know the greatness of the Lord—that our Lord is greater than any other god. The Lord does whatever pleases him throughout all heaven and earth, and on the seas and in their depths!" Psalms 135:5-6. Christ’s power is as large as his will. The angels take the oath of allegiance to him. "Let all the angels of God worship him."

How did Christ come to be king? Not by usurpation—but legally. He holds his crown by immediate tenure from heaven. God the Father has decreed him to be king. "I have placed my chosen king on the throne." God has anointed and sealed him to his regal office. "Him has God the Father sealed." God has set the crown upon his head. In what sense is Christ king? Two ways:

1. In reference to his people.

2. In reference to his enemies.

I. In reference to his PEOPLE.

[1.] To govern them. It was prophesied of Christ before he was born, "And you, Bethlehem, are not the least among the princes of Judah; for out of you shall come a governor who shall rule my people Israel." It is a vain thing for a king to have a crown on his head, unless he has a scepter in his hand to rule. Where does Christ rule as king? His kingdom is spiritual. He rules in the hearts of men. He sets up his throne where no other king does; he rules the will and affections; his power binds the conscience; he subdues men’s lusts. "He will subdue our iniquities." Micah 7:19.

What does Christ rule by? By law, and by love.

(1.) He rules by LAW. It is one of the flowers of the crown, to enact laws. Christ as a king makes laws, and by his laws he rules; as the law of faith; "believe in the Lord Jesus;" and the law of sanctity; "you must be holy in everything you do, just as God—who chose you to be his children—is holy" 1 Peter 1:15. Many would admit Christ to be their advocate to plead for them—but not their king to rule over them.

(2.) He rules by LOVE. He is a king full of mercy and clemency; as he has a scepter in his hand, so an olive branch of peace in his mouth. Though he is the Lion of the tribe of Judah for majesty—yet he is the Lamb of God for meekness. His regal rod has honey at the end of it. He sheds abroad his love into the hearts of his subjects; he rules them with promises as well as precepts. This makes all his subjects become volunteers; they are willing to pay their allegiance to him. "Your people shall be a willing people."

[2.] Christ is a king to DEFEND his people. As Christ has a scepter to rule them, so he has a shield to defend them. "You, O Lord, are a shield for me." Christ preserves his church—as a spark in the ocean, as a flock of sheep among wolves. That the sea should be higher than the earth, and yet not drown it, is a wonder; so, that the wicked should be so much higher than the church in power, and not devour it, is, because Christ has this inscription on his vesture and his thigh, KING OF KINGS. "If the Lord had not been on our side when people rose up against us, they would have swallowed us alive because of their burning anger against us." Psalms 124:2-3. They say that lions have little or no sleep; it is true of the Lion of the tribe of Judah, he never slumbers or sleeps—but watches over his church to defend it. "In that day we will sing of the pleasant vineyard. I, the Lord, will watch over it and tend its fruitful vines. Each day I will water them; day and night I will watch to keep enemies away." Isaiah 27:2-3. If the enemies destroy the church, it must be at a time when it is neither night nor day, for Christ keeps it day and night.

Christ is said to carry his church, as the eagle her young ones upon her wings. Exodus 19:4. The arrow must first hit the eagle before it can hurt the young ones, and shoot through her wings: the enemies must first strike through Christ, before they can destroy his church. Let the wind and storms be up, and the church almost covered with waves—yet Christ is in the ship of the church, and there is no danger of shipwreck! Nor will Christ defend his church only, as he is king—but deliver it. "He delivered me out of the mouth of the lion," namely, Nero. 2 Timothy 4:17. "The Lord saved them by a great deliverance." 1 Chronicles 11:14. Sometimes Christ is said to command deliverance. Psalms 44:4. Sometimes to create deliverance. Isaiah 45:8. Christ as a King commands deliverance, and as a God creates it. And deliverance shall come in his time. "I the Lord will hasten it in his time." Isaiah 60:22. When is the time that this king will deliver his people? When the hearts of his people are most humble, when their prayers are most fervent, when their faith is strongest, when their forces are weakest, when their enemies are highest; then is the usual time that Christ puts forth his kingly power for their deliverance. Isaiah 33:2, Isaiah 33:8-9.

[3.] Christ is a king to REWARD his people. There is nothing lost by serving this king. He rewards his subjects in this life. He gives them inward peace and joy; a bunch of grapes by the way; and oft-times riches and honor. "Godliness has the promise of this life." But the great reward is to come. "An eternal weight of glory!" Christ makes all his subjects kings! "I will give you a crown of life!" This crown will be full of jewels, and it will "never fade."

II. Christ is a king in reference to his ENEMIES, in subduing and conquering them. He pulls down their pride, befools their carnal policy, restrains their malice. That stone cut out of the mountain without hands, which smote the image, was an emblem, says Augustine, of Christ’s kingly power, conquering and triumphing over his enemies. Daniel 2:34. Christ will make his enemies his footstool. Psalms 110:1. He can destroy them with ease. "It is nothing for you, Lord, to help." 2 Chronicles 14:11. He can do it with weak means, or without means. He can make the enemies destroy themselves. He set the Persians against the Grecians; and the children of Ammon helped to destroy one another. 2 Chronicles 20:23. Thus Christ is king in vanquishing the enemies of his church.

It is a great ground of comfort to the church of God in the midst of all the combinations of the enemy, that "Christ is king;" and he cannot only bind the enemies’ power—but break it. The church has more with her—than against her; she has Emmanuel on her side, even that great KING to whom all knees must bend!

Christ is called "a man of war." Exodus 15:3. He understands all the policy of warfare; he is described with seven eyes and seven horns. Revelation 5:6. The seven eyes are to discern the conspiracies of his enemies, and the seven horns are to overpower and vex his enemies.

Christ is described with a crown and a bow. "He who sat upon the white horse had a bow, and a crown was given unto him, and he went forth conquering and to conquer." The crown is an ensign of his kingly office, and the bow is to shoot his enemies to death.

Christ is described with a vesture dipped in blood. Revelation 19:13. He has a golden scepter to rule his people—but an iron rod to break his enemies! "The ten horns you saw are ten kings; these shall make war with the Lamb—but the Lamb shall overcome them; for he is the King of kings." The enemies may set up their standard—but Christ will set up his trophies at last. "So the angel swung his sickle on the earth and loaded the grapes into the great winepress of God’s wrath. And the grapes were trodden in the winepress, and blood flowed from the winepress." Revelation 14:19-20. The enemies of Christ shall be but as so many clusters of ripe grapes, to be cast into the great wine-press of the wrath of God, and to be trodden by Christ until their blood comes out. Christ will at last come off victor, and all his enemies shall be put under his feet.

Use one:

(1.) It is no disparagement to serve Christ; he is a king, and it is no dishonor to be employed in a king’s service. Some are apt to reproach the saints for their piety; but they serve the Lord Christ, he who has this inscription upon his vesture, KING OF KINGS. Theodosius thought it a greater honor to be a servant of Christ than the head of an empire. Christ’s servants are called vessels of honor; 2 Timothy 2:21; and a royal nation, 1 Peter 2:9. Serving Christ ennobles us with dignity; it is a greater honor to serve Christ—than to have kings serve us!

(2.) If Christ is king, it informs us, that all matters must one day be brought before him for judgment. Christ has the power of life and death in his hand. "The Father has committed all judgment to the Son." He who once hung upon the cross shall sit upon the bench of judicature; kings must come before him to be judged; they who once sat upon the throne must appear at Christ’s bar. God has committed all judgment to the Son, and Christ’s is the highest court of judicature; if this King once condemns men, there is no appeal to any other court.

(3.) When we are foiled by corruption we must go to Christ, for he is king; desire him by his kingly power to subdue our corruptions, to bind these kings with chains. Psalms 149:8. We are apt to say of our sins, "These sons of Zeruiah will be too strong for us!" "We shall never overcome our corruptions!" Go to Christ—he is king. Though our lusts are too strong for us—they are not for Christ to conquer; for by his Spirit he can break the power of sin. When Joshua had conquered five kings, he caused his servants to set their feet on the necks of those kings; so Christ can and will set his feet on the necks of our lusts!

Use two: Is Christ King of kings? Let all these great ones take heed how they employ their power against him. He gives them their power, and if this power shall be made use of for suppressing his kingdom and ordinances, their account will be dreadful. God has laid the key of government upon Christ’s shoulders, Isaiah 9:6, and to oppose Christ in his kingly office is as if the thorns should set themselves in battle array against the fire, or a child fight with an archangel! Christ’s sword on his thigh is able to avenge all his quarrels. It is not good to stir a lion; let no man provoke the Lion of the tribe of Judah, whose eyes are a lamp of fire, and "the rocks are thrown down by him." "Let everyone bring tribute to the Awesome One. For he breaks the spirit of princes and is feared by the kings of the earth." Psalms 76:11-12.

Use three: If Christ is a great king, submit to him. Say not, as those Jews, "We have no king but Caesar!" "We have no king but our lusts!" This is to choose the bramble to rule over you, and "out of the bramble will come forth a fire." Submit to Christ willingly. All the devils in hell submit to Christ; but it is against their will; they are his slaves, not his subjects. Submit cheerfully to Christ’s person and his laws. Many would have Christ their Savior to save them from hell—but not their King to rule them; such as will not have Christ to be their king to rule over them, shall never have his blood to save them. Obey all Christ’s princely commands; if he commands love, humility, good works, be as the needle which points whichever way the loadstone draws.

Use four: Let those admire God’s free grace—who were once under the power, and slavery and tyranny of Satan—and now Christ has made them to become the subjects of his kingdom. Christ did not need subjects, he has legions of angels ministering to him; but in his love he has honored you to make you his subjects. Oh, how long was it before Christ could prevail with you to come under his banner! How much opposition did he meet with before you would wear this prince’s colors! At last omnipotent grace overcame you! When Peter was sleeping between two soldiers, an angel came and took off his chains, Acts 12:7; so, when you were sleeping in the devil’s arms, Christ by his Spirit smote your heart, and caused the chains of sin to fall off, and made you a subject of his kingdom. Oh admire free grace! You are a subject of Christ, and are sure to reign with him forever!

6. Christ’s Humiliation in His Incarnation

"Great is the mystery of godliness, God was manifest in the flesh." 1 Timothy 3:16. "And being found in fashion as a man, He humbled Himself, and became obedient unto death, even the death of the cross." Php 2:8 Question 27: In what did Christs humiliation consist?

Answer: In his being born, and that in a low condition, made under the law, undergoing the miseries of this life, the wrath of God, and the cursed death of the cross.

Christ’s humiliation consisted in his incarnation, his taking flesh, and being born. It was real flesh that Christ took; not the image of a body (as the Manichees erroneously held) —but a true body; therefore he is said to be "made of a woman." As bread is made of wheat, and wine is made of the grape; so Christ is made of a woman: his body was part of the flesh and substance of the virgin. This is a glorious mystery, "God manifest in the flesh." In the creation, man was made in God’s image; in the incarnation God was made in man’s image.

How did Christ come to be made flesh?

It was by his Father’s special designation. "God sent forth his Son, made of a woman." God the Father in a special manner appointed Christ to be incarnate; which shows how needful a call is, to any business of weight and importance: to act without a call, is to act without a blessing. Christ would not be incarnate, and take upon him the work of a mediator until he had a call. "God sent forth his Son, made of a woman." But was there no other way for the restoring of fallen man, but that God should take flesh?

We must not ask a reason of God’s will; it is dangerous to pry into God’s ark. We are not to dispute, but adore. The wise God saw it to be the best way for our redemption, that Christ should be incarnate. It was not fit for any to satisfy God’s justice but a man; none could do it but God; therefore, Christ being both God and man, is the fittest to undertake this work of redemption.

Why was Christ born of a woman?

(1.) That God might fulfill that promise in Genesis 3:15, "The seed of the woman shall break the serpent’s head."

(2.) Christ was born of a woman, that he might roll away that reproach from the woman, which she had contracted by being seduced by the serpent. Christ, in taking his flesh from the woman, has honored her gender; that as, at the first, the woman had made man a sinner; so now, to make him amends, she should bring him a Savior.

Why was Christ born of a virgin?

(1.) For decency. It was not befitting for God to have any mother but a virgin; and it was not befitting for a virgin to have any other son but a God.

(2.) For necessity. Christ was to be a high priest, most pure and holy. Had he been born after the ordinary course of nature, he would have been defiled, since all who spring out of Adam’s loins have a tincture of sin. That Christ’s substance might remain pure and immaculate, he was born of a virgin.

(3.) To answer the type. Melchisedec was a type of Christ, who is said to be "without father and without mother." Christ being born of a virgin, answered the type; he was without father and without mother; without mother as he was God, without father as he was man.

How could Christ be made of the flesh and blood of a virgin, and yet be without sin? The purest virgin is stained with original sin. This knot the Scripture unties. "The Holy Spirit will come upon you, and the power of the Most High will overshadow you. So the baby born to you will be holy, and he will be called the Son of God." Luke 1:35. "The Holy Spirit will come upon you," that is, the Holy Spirit did consecrate and purify that part of the virgin’s flesh whereof Christ was made. As the alchemist extracts and draws away the dross from the gold, so the Holy Spirit refines and clarifies that part of the virgin’s flesh, separating it from sin. Though the Virgin Mary herself had sin—yet that part of her flesh, whereof Christ was made, was without sin; otherwise it must have been an impure conception.

What is meant by the power of the Most High overshadowing the virgin? The Holy Spirit having framed Christ in the virgin’s womb, did, in a wonderful manner, unite Christ’s human nature to his divine, and so of both made one person. This is a mystery, which the angels pry into with adoration. When was Christ incarnate? In the fullness of time. "When the fullness of time was come, God sent forth his Son, made of a woman." By the fullness of time we must understand, the determinate time which God had set. More particularly, this fullness of time was when all the prophecies of the coming of the Messiah were accomplished; and all legal shadows and figures, whereby he was typified, were abrogated. This may comfort us, in regard to the church of God, that though at present we do not see that peace and purity in the church which we could desire—yet in the fullness of time, when God’s time is come and mercy is ripe, then shall deliverance spring up, and God will come riding upon the chariots of salvation.

Why was Jesus Christ made flesh?

(1.) The prime cause was free grace. It was love in God the Father, to send Christ; and love in Christ that he came to be incarnate. Love was the intrinsic motive. Christ is God-man, because he is a lover of man. Christ came to us, out of pity and love. Not our deserts—but our misery, made Christ take flesh. Christ’s taking flesh was a plot of free grace, and a design of pure love. God himself, though Almighty, was overcome with love! Christ incarnate, is nothing but ’love’ covered with flesh! As Christ’s assuming our human nature was a master-piece of wisdom, so it also was a monument of free grace!

(2.) Christ took our flesh upon him, that he might take our sins upon him. "He was," says Luther, "maximus peccator, the greatest sinner, having the weight of the sins of the whole world lying upon him." He took our flesh that he might take our sins, and so appease God’s wrath for us.

(3.) Christ took our flesh that he might make the human nature appear lovely to God, and the divine nature appear lovely to man.

(1:) That he might make the human nature lovely to God. Upon our fall from God, our nature became odious to him; no vermin is so odious to us as the human nature was to God. When once our virgin nature was become sinful, it was like flesh imposthumated, or running into sores, loathsome to behold. It was so odious to God that he could not endure to look upon us. Christ taking our flesh, makes this human nature appear lovely to God. As when the sun shines on the glass it casts a bright luster, so Christ being clad with our flesh makes the human nature shine, and appear amiable in God’s eyes.

(2:) As Christ being clothed with our flesh makes the human nature appear lovely to God, so he makes the divine nature appear lovely to man. The pure Godhead is terrible to behold, we could not see it and live; but Christ clothing himself with our flesh, makes the divine nature more amiable and delightful to us. We need not be afraid to look upon God through Christ’s human nature. It was a custom of old among shepherds to clothe themselves with sheepskins, to be more pleasing to the sheep; so Christ clothed himself with our flesh, that the divine nature may be more pleasing to us. The human nature is a glass, through which we may see the love and wisdom and glory of God clearly represented to us. Through the lantern of Christ’s humanity we may behold the light of the Deity. Christ being incarnate makes the sight of the Deity not formidable—but delightful to us.

(4.) Jesus Christ united himself to man, "that man might be drawn nearer to God." God before was an enemy to us by reason of sin; but Christ having taken our flesh, mediates for us, and brings us into favor with God. As when a king is angry with a subject, the king’s son marries his daughter, and so mediates for the subject, and brings him into favor with the king again; so when God the Father was angry with us, Christ married himself to our nature, and now mediates for us with his Father, and brings us to be friends again, and God looks upon us with a favorable aspect. As Joab pleaded for Absalom, and brought him to King David, and David kissed him; so Jesus Christ ingratiates us into the love and favor of God. Therefore he may well be called a peacemaker, having taken our flesh upon him, and so made peace between us and his Father.

Use one: Of INSTRUCTION.

(1.) See here, as in a glass, the infinite love of God the Father; that when we had lost ourselves by sin, God, in the riches of his grace, sent forth his Son, made of a woman, to redeem us! And behold the infinite love of Christ, in that he was willing thus to condescend to take our flesh! Surely the angels would have disdained to have taken our flesh; it would have been a disparagement to them. What king would be willing to wear sackcloth over his cloth of gold? But Christ did not disdain to take our flesh. Oh the love of Christ! Had not Christ been made flesh—we would have been made a curse! Had he not been incarnate, we would have been incarcerate, and had been forever in the prison of hell. Well might an angel be the herald to proclaim this joyful news of Christ’s incarnation: "I bring you good news of great joy for everyone! The Savior—yes, the Messiah, the Lord—has been born tonight in Bethlehem, the city of David!" The love of Christ, in being incarcerated, will the more appear if we consider—

(1:) Consider where Christ came from. He came from heaven, and from the richest place in heaven, his Father’s bosom, that hive of sweetness.

(2:) Consider for whom Christ came. Was it to his friends? No! He came for sinful man! Man who had defaced his image, and abused his love; man who was turned rebel! Yet he came to man, resolving to conquer our obstinacy with his kindness. If he would come to any, why not to the angels which fell? "He took not on him the nature of angels." Hebrews 2:16. The angels are of a more noble origin, more intelligent creatures, more able for service! But behold the love of Christ—he did not come to the fallen angels—but to sinful mankind! Among the several wonders of the magnet, is that it will not draw gold or pearl—but despising these, it draws the iron to it, one of the most inferior metals. Just so, Christ leaves angels, those noble spirits, the gold and the pearl—and comes to poor sinful man, and draws him into his embraces!

(3:) Consider in what manner he came. He came not in the majesty of a king, attended with his royal retinue—but he came poor; not like the heir of heaven—but like one of an inferior descent. Consider the place he was born in, was poor; not the royal city Jerusalem—but Bethlehem, a poor obscure place. A feeding trough was his cradle, the cobwebs were his curtains, the beasts were his companions; he descended of poor parents. One would have thought, if Christ would have come into the world, he would have made choice of some queen or personage of honor to have descended from; but he comes of lowly obscure parents, for that they were poor appears by their offering. "A pair of turtle-doves," which was the usual offering of the poor. Leviticus 12:8. Christ was so poor, that when he needed money, he had to work a miracle to obtain it. Matthew 17:27. When he died he made no will. He came into the world poor.

(4:) Consider why he came. That he might take our flesh, and redeem us; that he might instate us into a kingdom. He was poor—that he might make us rich. 2 Corinthians 8:9. He was born of a virgin—that we might be born of God. He took our flesh—that he might give us his Spirit. He lay in the manger—that we might lie in paradise. He came down from heaven—that he might bring us to heaven. And what was all this but love? If our hearts are not rocks, this love of Christ should affect us. Behold love which passes knowledge! "May you experience the love of Christ, though it is so great you will never fully understand it!" Ephesians 3:19

(2.) See here the astonishing humility of Christ. Christ was made flesh. That Christ should clothe himself with our flesh—a piece of that earth which we tread upon—oh infinite humility! Christ’s taking our flesh was one of the lowest steps of his humiliation. He humbled himself more in lying in the virgin’s womb than in hanging upon the cross. It was not so much for man to die—but for God to become man was the wonder of humility. "He was made in the likeness of men." For Christ to be made flesh, was more humility than for the angels to be made worms. Christ’s flesh is called a veil, "Through the veil," that is, his flesh. Christ’s wearing our flesh veiled his glory. For him to be made flesh, who was equal with God—oh what humility! "Who being in the form of God thought it not robbery to be equal with God." He stood upon even ground with the Father, he was co-essential and con-substantial with his Father—yet for all that, he takes flesh. He stripped himself of the robes of his glory, and covered himself with the rags of our humanity.

If Solomon wondered that God should dwell in the temple which was enriched and hung with gold—how may we wonder that God should dwell in man’s weak and frail nature! Nay, which is yet more humility, Christ not only took our flesh—but took it when it was at the worst, under disgrace; as if a servant should wear a nobleman’s livery when he is impeached of high treason.

Besides all this he took all the infirmities of our flesh. There are two sorts of infirmities; such as are sinful infirmities without pain; and such as are painful infirmities without sin. These sinful infirmities (such as to be covetous or ambitious) Christ did not take upon him. But he took upon him painful infirmities, such as—

(1.) Hunger. He came to the fig-tree and was hungry. Matthew 21:18-19.

(2:) Weariness, as when he sat on Jacob’s well to rest. John 4:6.

(3:) Sorrow. "My soul is exceeding sorrowful, even unto death." Matthew 26:38. It was a sorrow guided with reason—not disturbed with passion.

(4:) Fear. "He was heard in that he feared." Hebrews 5:7. A further degree of Christ’s humility was, that he not only was made flesh—but in the likeness of sinful flesh. "God made him who had no sin—to be sin for us!" 2 Corinthians 5:21. He was like a sinner; he had all sin laid upon him—but no sin lived in him. "He was numbered among transgressors." Isaiah 53:12. He who was numbered among the persons of the Trinity, is said "to bear the sins of many." Hebrews 9:28. Now, this was the lowest degree of Christ’s humiliation; for Christ to be reputed as a sinner, was the greatest pattern of humility. That Christ, who would not endure sin in the angels, should himself endure to have sin imputed to him, is the most amazing humility that ever was! From all this, learn to be humble. Do you see Christ humbling himself, and are you proud? It is the humble saint, who is Christ’s picture. Christians, do not be proud of your fine feathers. Have you an estate? Do not be proud. The earth you tread on, is richer than you. It has mines of gold and silver in its depths. Have you beauty? Do not be proud. It is but air mingled with dirt. Have you skill and abilities? Be humble. Lucifer has more knowledge than you. Have you grace? Be humble. It is not of your own making—it was given to you by God. Would it not folly, to be proud of a ring that is merely lent to you? "What makes you better than anyone else? What do you have that God hasn’t given you? And if all you have is from God, why boast as though you have accomplished something on your own?" 1 Corinthians 4:7. You have more sin than grace, more spots than beauty. Oh look on Christ, this rare pattern of humility—and be humbled! It is a sad sight, to see God humbling himself and man exalting himself; to see a humble Savior and a proud sinner. God hates the very semblance of pride! God would have no honey in the sacrifice. Leviticus 2:11. Indeed, leaven is sour; but why no honey? Because, when honey is mingled with meal or flour, it makes the meal to rise and swell; therefore no honey. God hates the resemblance of the sin of pride! "I hate pride and arrogance!" Proverbs 8:13. It is better to lack abilities—than humility. "If God," says Augustine, ’spared not the angels, when they grew proud, will he spare you, who are but dust and rottenness?"

(3.) Behold here a sacred riddle or paradox—"God manifest in the flesh." That man should be made in God’s image was a wonder—but that God should be made in man’s image is a greater wonder. That the Ancient of Days should be born, that he who thunders in the heavens should cry in the cradle; that he who rules the stars should suck the breast; that a virgin should conceive; that Christ should be made of a woman, and of that woman which he himself made; that the branch should bear the vine; that the mother should be younger than the child she bore, and the child in the womb bigger than the mother; that the human nature should not be God—yet one with God; this is the most astonishing miracle! Christ taking flesh is a mystery we shall never fully understand until we come to heaven, when our light shall be clear, as well as our love perfect.

(4.) From hence, "God manifest in the flesh," Christ born of a virgin, a thing not only strange in nature—but impossible, learn—That there are no impossibilities with God. God can bring about things which are impossible; as that iron should swim, that the rock should gush out water, and that the fire should lick up the water in the trenches. 1 Kings 18:38. It is natural for water to quench fire—but for fire to consume water—is impossible in the course of nature; but God can bring about all this. "There is nothing too hard for you." "This is what the Lord Almighty says—All this may seem impossible to you. But do you think this is impossible for me, the Lord Almighty?" Zechariah 8:6.

How should God be united to our flesh? It is impossible to us—but not with God; he can do what transcends reason, and exceeds faith. He would not be our God if he could not do more than we can think. Ephesians 3:20. He can reconcile contraries. How apt are we to be discouraged with seeming impossibilities! How do our hearts die within us when things go contrary to sense and reason! We are apt to say as that prince in 2 Kings 7:1-2, "Even if the Lord should open the floodgates of the heavens, could this happen?" It was a time of famine—so how could a bushel of wheat be sold for such a cheap price—how can this be? So, when things are contrary, or strange, God’s own people are apt to question—how they could be brought about with success?

Moses, who was a man of God, and one of the brightest stars which ever shone in the skies of God’s church, was apt to be discouraged with seeming impossibilities. "But Moses said—There are 600,000 foot soldiers here with me, and yet you promise them meat for a whole month! Even if we butchered all our flocks and herds, would that satisfy them? Even if we caught all the fish in the sea, would that be enough?" Numbers 11:21-22. As if he had said, in plain language, he did not see how the people of Israel, being so numerous, could be fed for a month. "Then the Lord said to Moses—Is there any limit to my power? Now you will see whether or not my word comes true!" Verse 23. That God who brought Isaac out of a dead womb, and the Messiah out of a virgin’s womb—what can he not do? Oh let us rest upon the arm of God’s power, and believe in him, in the midst of seeming impossibilities! Remember, there are no impossibilities with God! He can subdue a proud heart. He can raise a dying church. Christ born of a virgin! The wonder-working God who wrought this, can bring to pass the greatest seeming impossibility.

Use two: Of EXHORTATION.

(1.) Seeing Christ took our flesh, and was born of a virgin—let us labor that he may be spiritually born in our hearts. What will it profit us, that Christ was born into the world—unless he is born in our hearts? Marvel not that I say unto you—Christ must be born in your hearts. "Until Christ is formed in you." Now, then—see if Christ is born in your hearts. How shall we know that? Are there pangs before the birth? So before Christ is born in the heart, there are spiritual pangs; pangs of conscience, and deep convictions. "They were pricked at their heart." I grant in the new birth—some receive more, some less pangs—all have not the same pangs of sorrow and humiliation; yet all have some pangs! If Christ is born in your heart, you have been deeply afflicted for sin. Christ is never born in the heart without pangs. Many thank God they never had any trouble of spirit, they were always quiet; but this is a sign that Christ is not yet formed in them. When Christ was born into the world, he was made flesh; so, if he is born in your heart, he makes your heart a heart of flesh. "I will sprinkle clean water on you, and you will be clean; I will cleanse you from all your impurities and from all your idols. I will give you a new heart and put a new spirit in you; I will remove from you your heart of stone and give you a heart of flesh!" Ezekiel 36:25-26. Is your heart flesh? Before, it was a rocky heart, and would not yield to God, or take the impressions of the word; now it is fleshy and tender like melted wax, to take any stamp of the Spirit. It is a sign that Christ is born in our hearts, when they are hearts of flesh, when they melt in tears and in love. What is it the better that Christ was made flesh, unless he has given you a heart of flesh? As Christ was conceived in the womb of a virgin; so, if he is born in you—your heart is a virgin-heart, in respect of sincerity and sanctity. Are you purified from the love of sin? If Christ is born in your heart, it is a Sanctum Sanctorum—a holy of holies. If your heart is polluted with the predominant love of sin, never think Christ is born there, Christ will never lie any more in a filthy stable. If he is born in your heart, it is consecrated by the Holy Spirit.

If Christ is born in your heart, then it is with you, as in a birth. There is life. Faith is the vital organ of the soul. "The life I live in the body, I live by faith in the Son of God, who loved me and gave himself for me." Galatians 2:20. There is appetite. "As new-born babes, desire the sincere milk of the word." The word is like breast-milk—pure, sweet, nourishing; and the soul in which Christ is formed, desires this breast-milk. Bernard, in one of his soliloquies, comforts himself with this, that he surely had the new birth in him, because he found in his heart such strong breathings and thirstings after God. After Christ is born in the heart, there is great motion; there is a striving to enter in at the strait gate, and offering violence to the kingdom of heaven. Matthew 11:12. By this we may know Christ is formed in us. This is the only comfort—that as Christ was born into the world, so he is born in our hearts!

(2.) As Christ was made in our image—let us labor to be made in his image. "Leaving you an example, so that you should follow in His steps." 1 Peter 2:21. "The one who says he remains in Him should walk just as He walked." 1 John 2:6. "I have set you an example that you should do as I have done for you." John 13:15. Christ being incarnate was made like us—let us labor to be made like him. There are five things in which we should labor to be like Christ.

(1:) Be like Christ in DISPOSITION. He was of a most sweet disposition. "He was the delight of humanity," Titus Vespasian. He invites sinners to come to him. He has a heart to pity us, breasts to feed us, wings to cover us. He would not break our heart—but with mercy. Was Christ made in our likeness? Let us be like him in sweetness of disposition; be not of a morose spirit. It was said of Nabal, "He’s so ill-tempered that no one can even talk to him!" 1 Samuel 25:17. Some are so ill-tempered, as if they were akin to the beasts—they are fired with rage, and breathe forth nothing but revenge! Or they are like those two men in the gospel, "possessed with devils, coming out of the tombs. They were so violent that no one could pass that way." Matthew 8:28. Let us be like Christ in mildness and sweetness. Let us pray for our enemies, and conquer them by love. David’s kindness melted Saul’s heart. 1 Samuel 24:16. A frozen heart will be thawed with the fire of love.

(2:) Be like Christ in grace and HUMILITY. He was like us in having our flesh, let us be like him in having his grace. We should labor to be like Christ, in humility. "He humbled himself." He left the bright robes of his glory—to be clothed with the rags of our humanity—a wonder of humility! Let us be like Christ in this grace. "Humility," says Bernard, "is a despising of self-excellence," a kind of a self-annihilation. This is the glory of a Christian. We are never so lovely in God’s eyes—as when we are black in our own eyes. In this let us be like Christ. True true religion is to imitate Christ. And indeed, what cause have we to be humble—if we look within us, about us, below us, and above us!

If we look within us—here we see our sins represented to us in the looking-glass of conscience; lust, envy, passion. Our sins are like vermin crawling in our souls. "How many are my iniquities!" Job 13:23. Our sins are as the sands of the sea for number; as the rocks of the sea for weight! Augustine cries out, "My heart, which is God’s temple—is polluted with sin!"

If we look about us—there is that which may humble us. We may see other Christians outshining us in gifts and graces, as the sun outshines the lesser planets. Others are laden with fruit—and perhaps we have but here and there an olive-berry growing, to show that we are of the right kind. Isaiah 17:6.

If we look below us—there is that may humble us. We may see the mother earth, out of which we came. The earth is the most ignoble element: "They were viler than the earth." Job 30:8.

"Then the Lord God formed the man out of the dust from the ground." Genesis 2:7. "You will return to the ground from which you came. For you were made from dust, and to the dust you will return." Genesis 3:19. You who are so proud, behold your pedigree—you are but walking dirt! And will you be proud? What is man? The son of dust. And what is dust? The son of nothing.

If we look above us; there is that which may humble us. If we look up to heaven, there we may see God resisting the proud. God pursues the proud in vengeance. The proud man is the mark which God shoots at—and he never misses the mark. He threw proud Lucifer out of heaven; he thrust proud Nebuchadnezzar out of his throne, and "he was driven away from people and ate grass like cattle. His body was drenched with the dew of heaven until his hair grew like the feathers of an eagle and his nails like the claws of a bird!" Daniel 4:33. Oh then—be like Christ in humility!

(3:) Did Christ take our flesh? Was he made like to us? Let us be made like him in ZEAL. "Zeal for Your house has consumed Me, and the insults of those who insult You have fallen on Me!" Psalms 69:9. He was zealous when his Father was dishonored. In this let us be like Christ, zealous for God’s truth and glory, which are the two orient pearls of the crown of heaven. Zeal is as needful for a Christian as salt for the sacrifice, or fire on the altar. Zeal without prudence is rashness; prudence without zeal is cowardliness. Without zeal, our duties are not acceptable to God. Zeal is like the bow-strings, without which the lute makes no music.

(4:) Be like Christ, in the contempt of the WORLD. When Christ took our flesh, he came not in the pride of flesh, he did not descend immediately from kings and nobles—but was of lowly parentage. Christ was not ambitious for titles or honor. He declined worldly dignity and greatness—as much as others seek it. When they would have made him a king, he refused it; he chose rather to ride upon the foal of an donkey, than be drawn in a chariot; and to hang upon a wooden cross, than to wear a golden crown. He scorned the pomp and glory of the world. He ignored secular affairs. "Who made me a judge?" His work was not to arbitrate matters of law; he did not come into the world to be a magistrate—but a Redeemer. He was like a star in a higher orb, he minded nothing but heaven. Was Christ made like us? Let us be made like him, in heavenliness and contempt of the world. Let us not be ambitious of the empty honors and glories of the world. Let us not purchase the world with the loss our soul. What wise man would damn himself—to grow rich? or throw down his soul to hell—to build up an earthly estate? Be like Christ in a holy contempt of the world.