MISTREATING THE HEIRS OF MERCY
Again, considering this gracious nature in Christ, let us think with ourselves thus: when he is so kind to us, shall we be cruel against him in his name, in his truth, in his children? How shall those that delight to be so terrible to `the meek of the earth' (Zeph. 2:3) hope to look so gracious a Saviour in the face? They that are so boisterous towards his spouse shall know one day that they had to deal with himself in his church. So it cannot but cut the heart of those that have felt this love of Christ to hear him wounded who is the life of their lives and the soul of their souls. This makes those that have felt mercy weep over Christ whom they have pierced with their sins. There cannot but be a mutual and quick sympathy between the head and the members. When we are tempted to any sin, if we will not pity ourselves, yet we should spare Christ, in not putting him to new torments. The apostle could not find out a more heart breaking argument to enforce a sacrifice of ourselves to God than to appeal to us `by the mercies of God' in Christ (Rom. 12:1).
STRIFE AMONG THE HEIRS OF MERCY
This mercy of Christ should also move us to commiserate the state of the poor church, torn by enemies without, and rending itself by divisions at home. It cannot but affect any soul that ever felt comfort from Christ to consider what an affectionate entreaty the apostle makes to mutual agreement in judgment and affection. `If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded' (Phil. 2:1), as if he should say, `Unless you will disclaim all consolation in Christ, labour to maintain the unity of the Spirit in the bond of peace.' What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world fall in pieces among themselves! Our discord is our enemy's melody.
The more to blame are those that for private aims affect differences from others, and will not suffer the wounds of the church to close and meet together. This must not be understood as if men should dissemble their judgment in any truth where there is just cause of expressing themselves; for the least truth is Christ's and not ours, and therefore we are not to take liberty to affirm or deny at our pleasure. There is something due on a penny as well as on a pound, therefore we must be faithful in the least truth, when the season calls for it. Then our words are `like apples of gold in pictures of silver' (Prov. 25:11). One word spoken in season will do more good than a thousand out of season. But in some cases peace, through having our faith to ourselves before God (Rom. 14:22), is of more consequence than the open discovery of some things we take to be true, considering that the weakness of man's nature is such that there can hardly be a discovery of any difference in opinion without some estrangement of affection. So far as men are not of one mind, they will hardly be of one heart, except where grace and the peace of God bear great rule in the heart (Col. 3:15). Therefore open show of difference is only good when it is necessary, although some, from a desire to be somebody, turn into by ways and yield to a spirit of contradiction in themselves. Yet, if Paul may be judge, they `are yet carnal' (1 Cor. 3:3). If it be wisdom, it is wisdom from beneath: for the wisdom from above, as it is pure, so it is peaceable (James 3:17). Our blessed Saviour, when he was to leave the world, what did he press upon his disciples more than peace and love? And in his last prayer, with what earnestness did he beg of his Father that `they all may be one', as he and the Father were one (John 17:21). But what he prayed for on earth, we shall only enjoy perfectly in heaven. Let this make the meditation of that time the more sweet unto us.
TAKING ADVANTAGE OF THE BRUISED
And further, to expose offenders of this kind, what spirit shall we think them to be of that take advantage of the bruisedness and infirmities of men's spirits to relieve them with false peace for their own worldly ends? A wounded spirit will part with anything. Most of the gainful points of popery, such as satisfaction, merit and purgatory, spring from hence, but they are physicians of no value, or tormentors and not physicians at all. It is a greater blessing to be delivered from the sting of these scorpions (Rev. 9:5) than we are thankful for. Spiritual tyranny is the greatest tyranny, and then especially when it is where most mercy should be shown; yet even there some, like cruel surgeons, delight in making long cures, to serve themselves through the misery of others. It brings men under a terrible curse that they `remembered not to show mercy, but persecuted the poor and needy man', that they might `even slay the broken in heart' (Psa. 109:16).
In the same way, to such as raise temporal advantage to themselves out of the spiritual misery of others we must add such as raise estates by betraying the church, and are unfaithful in the trust committed unto them, when the children cry for the bread of life, and there is none to give them, bringing thus upon the people of God that heavy judgment of a spiritual famine, starving Christ in his members. Shall we so requite so good a Saviour who counts the love and mercy shown in feeding his lambs (John 21:15) as shown to himself?
DESPISING THE SIMPLE MEANS OF MERCY
Lastly, they carry themselves very unkindly towards Christ who stumble at his low stooping to us in his government and ordinances, that are ashamed of the simplicity of the gospel, that count preaching foolishness. They, out of the pride of their heart, think that they may do well enough without the help of the Word and sacraments, and think Christ did not take enough dignity upon him; and therefore they will mend the matter with their own devices so that they may give better satisfaction to flesh and blood. What greater unthankfulness can there be than to despise any help that Christ in mercy has provided for us? In the days of his flesh the proud Pharisees took offence at his familiar conversing with sinful men, though he only did so as a physician to heal their souls. What defenses was Paul driven to make for himself, for his plainness in unfolding the gospel? The more Christ, in himself and in his servants, shall descend to exalt us, the more we should, with all humility and readiness, entertain that love and magnify the goodness of God, that has put the great work of our salvation, and laid the government, upon so gentle a Saviour as will carry himself so mildly in all things wherein he is to deal between God and us, and us and God. The lower Christ comes down to us, the higher let us lift him up in our hearts. So will all those do that have ever found the experience of Christ's work in their hearts.
We come now to the last part of our text, concerning the constant progress of Christ's gracious power, until he has set up an absolute government in us which shall prevail over all corruptions. It is said here that he will cherish his beginnings of grace in us until he bring forth `judgment unto victory' (Matt. 12:20).
CHRIST'S JUDGMENT ESTABLISHED IN US
By judgment here is meant the kingdom of grace in us, that government whereby Christ sets up a throne in our hearts. Governors among the Jews were first called judges, then kings, whence this inward rule is called judgment, as also because it agrees with the judgment of the Word, which the Psalmist often calls judgment (as in Psalm 72:1,2) because it agrees with God's judgment. Men may read their doom in God's Word. What it judges of them God judges of them. By this judgment set up in us, good is discerned, allowed, and performed; sin is judged, condemned, and executed. Our spirit, being under the Spirit of Christ, is governed by him, and, so far as it is governed by Christ, it governs us graciously.
Christ and we are of one judgment and of one will. He has his will in us, and his judgments are so invested with authority in us as that they are turned into our judgment, we carrying his law in our hearts, written there by his Spirit (Jer. 31:33). The law in the inner man and the law written answer to each other as counterparts.
The meaning then is that the gracious frame of holiness set up in our hearts by the Spirit of Christ shall go forward until all contrary power is subdued. The spirit of judgment will be a spirit of burning (Isa. 4:4) to consume whatever opposed corruption eats into the soul like rust. If God's builders fall into errors and build stubble on a good foundation, God's Spirit, as a spiritual fire, will reveal this in time (1 Cor. 3:13), and destroy it. The builders shall, by a spirit of judgment, condemn their own errors and courses. The whole work of grace in us is set out under the name of judgment, and sometimes wisdom, because judgment is the chief and leading part in grace, so that the gracious work of repentance is called a change of the mind, and an after wisdom. On the other hand, in the learned languages the words that express wisdom imply also a general relish and savor of the whole soul, and rather more the judgment of taste than of sight or any other sense, because taste is the most necessary sense, and requires a nearer application of the object than all other senses. So, in spiritual life, it is most necessary that the Spirit should alter the taste of the soul so that it might savor the things of the Spirit so deeply that all other things should be out of relish.
And as it is true of every particular Christian that Christ's judgment in him shall be victorious, so likewise of the whole body of Christians, the church. The government of Christ, and his truth, whereby he rules as by a scepter, shall at length be victorious in spite of Satan, antichrist, and all enemies. Christ, riding on his white horse (Rev. 6:2), has a bow and goes forth conquering, in the ministry, that he may overcome either to conversion or to confusion. But yet I take judgment principally for Christ's kingdom and government within us, firstly, because God especially requires the subjection of the soul and conscience as his proper throne; and, secondly, because, if judgment should prevail in all others about us and not in our own hearts, it would not yield comfort to us; and therefore it is the first thing that we desire when we pray, 'Thy kingdom come', that Christ would come and rule in our hearts. The kingdom of Christ in his ordinances serves but to bring Christ home into his own place, our hearts.
The words being thus explained, that judgment here includes the government of mind, will and affections, there are various conclusions that naturally spring from them.
CHRIST'S MILDNESS AND HIS GOVERNMENT
The first conclusion from the connection of this part of the verse with the former is that Christ is mild in the way that we have seen so that he may then set up his government in those whom he is so gentle and tender over. He pardons in this way so as to be obeyed as a king; he takes us to be his spouse so as to be obeyed as a husband. The same Spirit that convinces us of the necessity of his righteousness to cover us convinces us also of the necessity of his government to rule us. His love to us moves him to frame us to be like himself, and our love to him stirs us up to be such as he may take delight in, neither do we have faith or hope any further than we have a concern to be purged as he is pure. He makes us subordinate governors, yea, kings under himself, giving us grace not only to fight but to subdue in some measure our base affections. It is one main fruit of Christ's exaltation that he may turn every one of us from our wickedness (Acts 3:26). `For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living' (Rom.14:9). God has bound himself by an oath that he would grant us that `we might serve him without fear, in holiness and righteousness before him' (Luke 1:75), and not only before the world.
PARDON LEADS TO OBEDIENCE
This may serve for a trial to discern who may lay just claim to Christ's mercy. Only those that will take his yoke and count it a greater happiness to be under his government than to enjoy any liberty of the flesh; that will take whole Christ, and not single out of him what may stand with their present contentment; that will not divide Lord from Jesus, and so make a Christ of their own, may make this claim. None ever did truly desire mercy for pardon but desired mercy for healing. David prays for a new spirit, as well as for a sense of pardoning mercy (Psa. 51:10).
JUSTIFICATION LEADS TO SANCTIFICATION
This also shows that those are misled that make Christ to be only righteousness to us and not sanctification, except by imputation, whereas it is a great part of our happiness to be under such a Lord, who was not only born for us, and given to us, but has the government likewise upon his shoulder (Isa. 9:6,7). He is our Sanctifier as well as our Saviour, our Saviour as well by the effectual power of his Spirit from the power of sin as by the merit of his death from the guilt thereof; provided these things are remembered:
1. The first and chief ground of our comfort is that Christ as a priest offered himself as a sacrifice to his Father for us. The guilty soul flies first to Christ crucified, made a curse for us. Thence it is that Christ has right to govern us; thence it is that he gives us his Spirit as our guide to lead us home.
2. In the course of our life, after we are in a state of grace, if we are overtaken with any sin, we must remember to have recourse first to Christ's mercy to pardon us, and then to the promise of his Spirit to govern us.
3. And when we feel ourselves cold in affection and duty, the best way is to warm ourselves at this fire of his love and mercy in giving himself for us.
4. Again, remember this, that Christ rules us by a spirit of love, from a sense of his love, whereby his commandments are easy to us. He leads us by his free Spirit, a Spirit of liberty. His subjects are voluntaries. The constraint that he lays upon his subjects is that of love. He draws us sweetly with the cords of love. Yet remember also that he draws us strongly by a Spirit of power, for it is not sufficient that we have motives and encouragements to love and obey Christ from that love of his, whereby he gave himself for us to justify us; but Christ's Spirit must likewise subdue our hearts, and sanctify them to love him, without which all motives would be ineffectual.
Our disposition must be changed. We must be new creatures. They seek for heaven in hell that seek for spiritual love in an unchanged heart. When a child obeys his father it is from reasons persuading him, as likewise from a child like nature which gives strength to these reasons. It is natural for a child of God to love Christ so far as he is renewed, not only from inducement of reason so to do, but likewise from an inward principle and work of grace, whence those reasons have their chief force. First we are made partakers of the divine nature, and then we are easily induced and led by Christ's Spirit to spiritual duties.
Again, considering this gracious nature in Christ, let us think with ourselves thus: when he is so kind to us, shall we be cruel against him in his name, in his truth, in his children? How shall those that delight to be so terrible to `the meek of the earth' (Zeph. 2:3) hope to look so gracious a Saviour in the face? They that are so boisterous towards his spouse shall know one day that they had to deal with himself in his church. So it cannot but cut the heart of those that have felt this love of Christ to hear him wounded who is the life of their lives and the soul of their souls. This makes those that have felt mercy weep over Christ whom they have pierced with their sins. There cannot but be a mutual and quick sympathy between the head and the members. When we are tempted to any sin, if we will not pity ourselves, yet we should spare Christ, in not putting him to new torments. The apostle could not find out a more heart breaking argument to enforce a sacrifice of ourselves to God than to appeal to us `by the mercies of God' in Christ (Rom. 12:1).
STRIFE AMONG THE HEIRS OF MERCY
This mercy of Christ should also move us to commiserate the state of the poor church, torn by enemies without, and rending itself by divisions at home. It cannot but affect any soul that ever felt comfort from Christ to consider what an affectionate entreaty the apostle makes to mutual agreement in judgment and affection. `If there be therefore any consolation in Christ, if any comfort of love, if any fellowship of the Spirit, if any bowels and mercies, fulfill ye my joy, that ye be like minded' (Phil. 2:1), as if he should say, `Unless you will disclaim all consolation in Christ, labour to maintain the unity of the Spirit in the bond of peace.' What a joyful spectacle is this to Satan and his faction, to see those that are separated from the world fall in pieces among themselves! Our discord is our enemy's melody.
The more to blame are those that for private aims affect differences from others, and will not suffer the wounds of the church to close and meet together. This must not be understood as if men should dissemble their judgment in any truth where there is just cause of expressing themselves; for the least truth is Christ's and not ours, and therefore we are not to take liberty to affirm or deny at our pleasure. There is something due on a penny as well as on a pound, therefore we must be faithful in the least truth, when the season calls for it. Then our words are `like apples of gold in pictures of silver' (Prov. 25:11). One word spoken in season will do more good than a thousand out of season. But in some cases peace, through having our faith to ourselves before God (Rom. 14:22), is of more consequence than the open discovery of some things we take to be true, considering that the weakness of man's nature is such that there can hardly be a discovery of any difference in opinion without some estrangement of affection. So far as men are not of one mind, they will hardly be of one heart, except where grace and the peace of God bear great rule in the heart (Col. 3:15). Therefore open show of difference is only good when it is necessary, although some, from a desire to be somebody, turn into by ways and yield to a spirit of contradiction in themselves. Yet, if Paul may be judge, they `are yet carnal' (1 Cor. 3:3). If it be wisdom, it is wisdom from beneath: for the wisdom from above, as it is pure, so it is peaceable (James 3:17). Our blessed Saviour, when he was to leave the world, what did he press upon his disciples more than peace and love? And in his last prayer, with what earnestness did he beg of his Father that `they all may be one', as he and the Father were one (John 17:21). But what he prayed for on earth, we shall only enjoy perfectly in heaven. Let this make the meditation of that time the more sweet unto us.
TAKING ADVANTAGE OF THE BRUISED
And further, to expose offenders of this kind, what spirit shall we think them to be of that take advantage of the bruisedness and infirmities of men's spirits to relieve them with false peace for their own worldly ends? A wounded spirit will part with anything. Most of the gainful points of popery, such as satisfaction, merit and purgatory, spring from hence, but they are physicians of no value, or tormentors and not physicians at all. It is a greater blessing to be delivered from the sting of these scorpions (Rev. 9:5) than we are thankful for. Spiritual tyranny is the greatest tyranny, and then especially when it is where most mercy should be shown; yet even there some, like cruel surgeons, delight in making long cures, to serve themselves through the misery of others. It brings men under a terrible curse that they `remembered not to show mercy, but persecuted the poor and needy man', that they might `even slay the broken in heart' (Psa. 109:16).
In the same way, to such as raise temporal advantage to themselves out of the spiritual misery of others we must add such as raise estates by betraying the church, and are unfaithful in the trust committed unto them, when the children cry for the bread of life, and there is none to give them, bringing thus upon the people of God that heavy judgment of a spiritual famine, starving Christ in his members. Shall we so requite so good a Saviour who counts the love and mercy shown in feeding his lambs (John 21:15) as shown to himself?
DESPISING THE SIMPLE MEANS OF MERCY
Lastly, they carry themselves very unkindly towards Christ who stumble at his low stooping to us in his government and ordinances, that are ashamed of the simplicity of the gospel, that count preaching foolishness. They, out of the pride of their heart, think that they may do well enough without the help of the Word and sacraments, and think Christ did not take enough dignity upon him; and therefore they will mend the matter with their own devices so that they may give better satisfaction to flesh and blood. What greater unthankfulness can there be than to despise any help that Christ in mercy has provided for us? In the days of his flesh the proud Pharisees took offence at his familiar conversing with sinful men, though he only did so as a physician to heal their souls. What defenses was Paul driven to make for himself, for his plainness in unfolding the gospel? The more Christ, in himself and in his servants, shall descend to exalt us, the more we should, with all humility and readiness, entertain that love and magnify the goodness of God, that has put the great work of our salvation, and laid the government, upon so gentle a Saviour as will carry himself so mildly in all things wherein he is to deal between God and us, and us and God. The lower Christ comes down to us, the higher let us lift him up in our hearts. So will all those do that have ever found the experience of Christ's work in their hearts.
We come now to the last part of our text, concerning the constant progress of Christ's gracious power, until he has set up an absolute government in us which shall prevail over all corruptions. It is said here that he will cherish his beginnings of grace in us until he bring forth `judgment unto victory' (Matt. 12:20).
CHRIST'S JUDGMENT ESTABLISHED IN US
By judgment here is meant the kingdom of grace in us, that government whereby Christ sets up a throne in our hearts. Governors among the Jews were first called judges, then kings, whence this inward rule is called judgment, as also because it agrees with the judgment of the Word, which the Psalmist often calls judgment (as in Psalm 72:1,2) because it agrees with God's judgment. Men may read their doom in God's Word. What it judges of them God judges of them. By this judgment set up in us, good is discerned, allowed, and performed; sin is judged, condemned, and executed. Our spirit, being under the Spirit of Christ, is governed by him, and, so far as it is governed by Christ, it governs us graciously.
Christ and we are of one judgment and of one will. He has his will in us, and his judgments are so invested with authority in us as that they are turned into our judgment, we carrying his law in our hearts, written there by his Spirit (Jer. 31:33). The law in the inner man and the law written answer to each other as counterparts.
The meaning then is that the gracious frame of holiness set up in our hearts by the Spirit of Christ shall go forward until all contrary power is subdued. The spirit of judgment will be a spirit of burning (Isa. 4:4) to consume whatever opposed corruption eats into the soul like rust. If God's builders fall into errors and build stubble on a good foundation, God's Spirit, as a spiritual fire, will reveal this in time (1 Cor. 3:13), and destroy it. The builders shall, by a spirit of judgment, condemn their own errors and courses. The whole work of grace in us is set out under the name of judgment, and sometimes wisdom, because judgment is the chief and leading part in grace, so that the gracious work of repentance is called a change of the mind, and an after wisdom. On the other hand, in the learned languages the words that express wisdom imply also a general relish and savor of the whole soul, and rather more the judgment of taste than of sight or any other sense, because taste is the most necessary sense, and requires a nearer application of the object than all other senses. So, in spiritual life, it is most necessary that the Spirit should alter the taste of the soul so that it might savor the things of the Spirit so deeply that all other things should be out of relish.
And as it is true of every particular Christian that Christ's judgment in him shall be victorious, so likewise of the whole body of Christians, the church. The government of Christ, and his truth, whereby he rules as by a scepter, shall at length be victorious in spite of Satan, antichrist, and all enemies. Christ, riding on his white horse (Rev. 6:2), has a bow and goes forth conquering, in the ministry, that he may overcome either to conversion or to confusion. But yet I take judgment principally for Christ's kingdom and government within us, firstly, because God especially requires the subjection of the soul and conscience as his proper throne; and, secondly, because, if judgment should prevail in all others about us and not in our own hearts, it would not yield comfort to us; and therefore it is the first thing that we desire when we pray, 'Thy kingdom come', that Christ would come and rule in our hearts. The kingdom of Christ in his ordinances serves but to bring Christ home into his own place, our hearts.
The words being thus explained, that judgment here includes the government of mind, will and affections, there are various conclusions that naturally spring from them.
CHRIST'S MILDNESS AND HIS GOVERNMENT
The first conclusion from the connection of this part of the verse with the former is that Christ is mild in the way that we have seen so that he may then set up his government in those whom he is so gentle and tender over. He pardons in this way so as to be obeyed as a king; he takes us to be his spouse so as to be obeyed as a husband. The same Spirit that convinces us of the necessity of his righteousness to cover us convinces us also of the necessity of his government to rule us. His love to us moves him to frame us to be like himself, and our love to him stirs us up to be such as he may take delight in, neither do we have faith or hope any further than we have a concern to be purged as he is pure. He makes us subordinate governors, yea, kings under himself, giving us grace not only to fight but to subdue in some measure our base affections. It is one main fruit of Christ's exaltation that he may turn every one of us from our wickedness (Acts 3:26). `For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living' (Rom.14:9). God has bound himself by an oath that he would grant us that `we might serve him without fear, in holiness and righteousness before him' (Luke 1:75), and not only before the world.
PARDON LEADS TO OBEDIENCE
This may serve for a trial to discern who may lay just claim to Christ's mercy. Only those that will take his yoke and count it a greater happiness to be under his government than to enjoy any liberty of the flesh; that will take whole Christ, and not single out of him what may stand with their present contentment; that will not divide Lord from Jesus, and so make a Christ of their own, may make this claim. None ever did truly desire mercy for pardon but desired mercy for healing. David prays for a new spirit, as well as for a sense of pardoning mercy (Psa. 51:10).
JUSTIFICATION LEADS TO SANCTIFICATION
This also shows that those are misled that make Christ to be only righteousness to us and not sanctification, except by imputation, whereas it is a great part of our happiness to be under such a Lord, who was not only born for us, and given to us, but has the government likewise upon his shoulder (Isa. 9:6,7). He is our Sanctifier as well as our Saviour, our Saviour as well by the effectual power of his Spirit from the power of sin as by the merit of his death from the guilt thereof; provided these things are remembered:
1. The first and chief ground of our comfort is that Christ as a priest offered himself as a sacrifice to his Father for us. The guilty soul flies first to Christ crucified, made a curse for us. Thence it is that Christ has right to govern us; thence it is that he gives us his Spirit as our guide to lead us home.
2. In the course of our life, after we are in a state of grace, if we are overtaken with any sin, we must remember to have recourse first to Christ's mercy to pardon us, and then to the promise of his Spirit to govern us.
3. And when we feel ourselves cold in affection and duty, the best way is to warm ourselves at this fire of his love and mercy in giving himself for us.
4. Again, remember this, that Christ rules us by a spirit of love, from a sense of his love, whereby his commandments are easy to us. He leads us by his free Spirit, a Spirit of liberty. His subjects are voluntaries. The constraint that he lays upon his subjects is that of love. He draws us sweetly with the cords of love. Yet remember also that he draws us strongly by a Spirit of power, for it is not sufficient that we have motives and encouragements to love and obey Christ from that love of his, whereby he gave himself for us to justify us; but Christ's Spirit must likewise subdue our hearts, and sanctify them to love him, without which all motives would be ineffectual.
Our disposition must be changed. We must be new creatures. They seek for heaven in hell that seek for spiritual love in an unchanged heart. When a child obeys his father it is from reasons persuading him, as likewise from a child like nature which gives strength to these reasons. It is natural for a child of God to love Christ so far as he is renewed, not only from inducement of reason so to do, but likewise from an inward principle and work of grace, whence those reasons have their chief force. First we are made partakers of the divine nature, and then we are easily induced and led by Christ's Spirit to spiritual duties.
