And a man shall be as an hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land (Isaiah 32:2).
In these words we may observe,
1. The person who is here prophesied of and commended, viz. the Lord Jesus
Christ, the King spoken of in the preceding verse, who shall reign in righteousness.
This King is abundantly prophesied of in the Old Testament, and especially
in this prophecy of Isaiah. Glorious predictions were from time to time
uttered by the prophets concerning that great King who was to come: there
is no subject which is spoken of in so magnificent and exalted a style by
the prophets of the Old Testament, as the Messiah. They saw his day and
rejoiced, and searched diligently, together with the angels, into those
things. I Peter 1:11, 12. "Searching what, or what manner of time,
the Spirit of Christ which was in them did signify, when it testified beforehand
the sufferings of Christ, and the glory that should follow. Unto whom it
was revealed, that not unto themselves, but unto us, they did minister the
things, which are now reported unto you by them that have preached the gospel
unto you with the Holy Ghost sent down from heaven; which things the angels
desire to look into."
We are told here that "a man shall be a hiding-place from the wind,"
&c. There is an emphasis in the words, that "a man" should
be this. If these things had been said of God, it would not be strange under
the Old Testament; for God is frequently called a hiding-place for his people,
a refuge in time of trouble, a strong rock, and a high tower. But what is
so remarkable is, that they are said of "a man." But this is a
prophecy of the Son of God incarnate.
2. The things here foretold of him, and the commendations given him.
"He shall be a hiding-place from the wind, and a covert from the tempest:"
that is, he shall be the safety and defence of his people, to which they
shall flee for protection in the time of their danger and trouble. To him
they shall flee, as one who is abroad, and sees a terrible storm arising,
makes haste to some shelter to secure himself; so that however furious is
the tempest, yet he is safe within, and the wind and rain, though they beat
never so impetuously upon the roof and walls, are no annoyance unto him.
He shall be as "rivers of water in a dry place." This is an allusion
to the deserts of Arabia, which was an exceedingly hot and dry country.
One may travel there many days, and see no sign of a river, brook, or spring,
nothing but a dry and parched wilderness; so that travelers are ready to
be consumed with thirst, as the children of Israel were when they were in
this wilderness, when they were faint because there was no water. Now when
a man finds Jesus Christ, he is like one that has been traveling in those
deserts till he is almost consumed with thirst, and who as last finds a
river of cool and clear water. And Christ was typified by the river of water
that issued out of the rock for the children of Israel in this desert: he
is compared to a river, because there is such a plenty and fulness in him.
He is the "shadow of a great rock in a weary land." Allusion is
still made to the desert of Arabia. It is not said, as the shadow of a tree,
because in some places of that country, there is nothing but dry sand and
rocks for a vast space together, not a tree to be seen; and the sun beats
exceedingly hot upon the sands, and all the shade to be found there, where
travellers can rest and shelter themselves from the scorching sun, is under
some great rock. They who come to Christ find such rest and refreshment
as the weary traveller in that hot and desolate country finds under the
shadow of a great rock.
We propose to speak to three propositions that are explicatory of the several
parts of the text.
I. There is in Christ Jesus abundant foundation of peace and safety for
those who are in fear and danger. "A man shall be a hiding-place from
the wind, a covert from the tempest."
II. There is in Christ provision for the satisfaction, and full contentment,
of the needy and thirsty soul. He shall be "as rivers of water in a
dry place."
III. There are quiet rest and sweet refreshment in Christ Jesus for him
who is weary. He shall be "as the shadow of a great rock in a weary
land."
I. There is in Christ Jesus abundant foundation of peace and safety for
those who are in fear and danger.
The fears and dangers to which men are subject, are of two kinds; temporal
and eternal. Men are frequently in distress from fear of temporal evils.
We live in an evil world, where we are liable to an abundance of sorrows
and calamities. A great part of our lives is spent in sorrowing for present
or past evils, and in fearing those which are future. What poor, distressed
creatures are we, when God is pleased to send his judgements among us! If
he visits a place with mortal and prevailing sickness, what terror seizes
our hearts! If any person is taken sick, and trembles for his life, or if
our near friends are at the point of death, or in many other dangers, how
fearful is our condition! Now there is sufficient foundation for peace and
safety to those exercised with such fears, and brought into such dangers.
But Christ is a refuge in all trouble; there is a foundation for rational
support and peace in him, whatever threatens us. He, whose heart is fixed,
trusting in Christ, need not be afraid of any evil tidings. "As the
mountains are round about Jerusalem, so Christ is round about them that
fear him."
But it is the other kind of fear and danger to which we have a principal
respect; the fear and danger of God's wrath. The fears of a terrified conscience,
the fearful expectation of the dire fruits of sin, and the resentment of
an angry God, these are infinitely the most dreadful. If men are in danger
of those things, and are not asleep, they will be more terrified than with
the fears of any outward evil. Men are in a most deplorable condition, as
they are by nature exposed to God's wrath; and if they are sensible how
dismal their case is, will be in dreadful fears and dismal expectations.
God is pleased to make some sensible of their true condition. He lets them
see the storm that threatens them, how black the clouds are, and how impregnated
with thunder, that it is a burning tempest, that they are in danger of being
speedily overtaken by it, that they have nothing to shelter themselves from
it, and that they are in danger of being taken away by the fierceness of
his anger.
It is a fearful condition when one is smitten with a sense of the dreadfulness
of God's wrath, when he has his heart impressed with the conviction that
the great God is not reconciled to him, that he holds him guilty of these
and those sins, and that he is angry enough with him to condemn him for
ever. It is dreadful to lie down and rise up, it is dreadful to eat and
drink, and to walk about, in God's anger from day to day. One, in such a
case, is ready to be afraid of every thing; he is afraid of meeting God's
wrath wherever he goes. He has no peace in his mind, but there is a dreadful
sound in his ears; his mind is afflicted and tossed with tempest, and not
comforted, and courage is ready to fail, and the spirit ready to sink with
fear; for how can a poor worm bear the wrath of the great God, and what
would not he give for peace of conscience, what would not he give if he
could find safety! When such fears exist to a great degree, or are continued
a long time, they greatly enfeeble the heart, and bring it to a trembling
posture and disposition.
Now for such as these there is abundant foundation for peace and safety
in Jesus Christ, and this will appear from the following things:
1. Christ has undertaken to save all such from what they fear, if they come
to him. It is his professional business; the work in which he engaged before
the foundation of the world. It is what he always had in his thoughts and
intentions; he undertook from everlasting to be the refuge of those that
are afraid of God's wrath. His wisdom is such, that he would never undertake
a work for which he is not sufficient. If there were some in so dreadful
a case that he was not able to defend them, or so guilty that it was not
fit that he should save them, then he never would have undertaken for them.
Those who are in trouble and distressing fear, if they come to Jesus Christ,
have this to ease them of their fears, that Christ has promised them that
he will protect them; that they come upon his invitation; that Christ has
plighted his faith for their security if they will close with him; and that
he is engaged by covenant to God the Father that he will save those afflicted
and distressed souls that come to him.
Christ, by his own free act, has made himself the surety of such, he has
voluntarily put himself in their stead; and if justice has any thing against
them, he has undertaken to answer for them. By his own act, he has engaged
to be responsible for them; so that if they have exposed themselves to God's
wrath, and to the stroke of justice, it is not their concern, but his, how
to answer or satisfy for what they have done. Let there be never so much
wrath that they have deserved, they are as safe as if they never had deserved
any; because he has undertaken to stand for them, let it be more or less.
If they are in Christ Jesus, the storm does of course light on him, and
not on them; as when we are under a good shelter, the storm, that would
otherwise come upon our heads, lights upon the shelter.
2. He is chosen and appointed of the Father to this work. There needs to
be no fear nor jealousy, whether the Father will approve of this undertaking
of Christ Jesus, whether he will accept of him as a surety, or whether he
will be willing that his wrath should be poured upon his own dear Son, instead
of us miserable sinners. For there was an agreement with him concerning
it before the world was; it was a thing much upon God's heart, that his
Son Jesus Christ should undertake this work, and it was the Father that
sent him into the world. It is as much the act of God the Father as it is
of the Son. Therefore, when Christ was near the time of his death, he tells
the Father that he had finished the work which he gave him to do. Christ
is often called God's elect, or his chosen, because he was chosen by the
Father for his work; and God's anointed, for the words Messiah and Christ
signify anointed, because he is by God appointed and fitted for this work.
3. If we are in Christ Jesus, justice and the law have its course with respect
to our sins, without our hurt. The foundation of the sinner's fear and distress
is the justice and the law of God; they are against him, and they are unalterable,
they must have their course. Every jot and tittle of the law must be fulfilled,
heaven and earth shall be destroyed, rather than justice should not take
place; there is no possibility of sin's escaping justice.
But yet if the distressed trembling soul who is afraid of justice, would
fly to Christ, he would be a safe hiding-place. Justice and the threatening
of the law will have their course as fully, while he is safe and untouched,
as if he were to be eternally destroyed. Christ bears the stroke of justice,
and the curse of the law falls fully upon him; Christ bears all that vengeance
that belongs to the sin that has been committed by him, and there is no
need of its being borne twice over. His temporal sufferings, by reason of
the infinite dignity of his person, are fully equivalent to the eternal
sufferings of a mere creature. And then his sufferings answer for him who
flees to him as well as if they were his own, for indeed they are his own
by virtue of the union between Christ and him. Christ has made himself one
with them; he is the head, and they are the members. Therefore, if Christ
suffers for the believer, there is no need of his suffering; and what needs
he to be afraid? His safety is not only consistent with absolute justice,
but it is consistent with the tenor of the law. The law leaves fair room
for such a thing as the answering of a surety. If the end of punishment
in maintaining the authority of the law and the majesty of the government
is fully secured by the sufferings of Christ as his surety, then the law
of God, according to the true and fair interpretation of it, has its course
as much in the sufferings of Christ, as it would have in his own sufferings.
The threatening, "thou shalt surely die," is properly fulfilled
in the death of Christ, as it is fairly to be understood. Therefore if those
who are afraid will go to Jesus Christ, they need to fear nothing from the
threatening of the law. The threatening of the law has nothing to do with
them.
4. Those who come to Christ, need not be afraid of God's wrath for their
sins; for God's honour will not suffer by their escaping punishment and
being made happy. The wounded soul is sensible that he has affronted the
majesty of God, and looks upon God as a vindicator of his honour; as a jealous
God that will not be mocked, an infinitely great God that will not bear
to be affronted, that will not suffer his authority and majesty to be trampled
on, that will not bear that his kindness should be abused. A view of God
in this light terrifies awakened souls. They think how exceedingly they
have sinned, how they have sinned against light, against frequent and long-continued
calls and warnings; and how they have slighted mercy, and been guilty of
turning the grace of God into lasciviousness, taking encouragement from
God's mercy to go on in sin against him; and they fear that God is so affronted
at the contempt and slight which they have cast upon him, that he, being
careful of his honour, will never forgive them, but will punish them. But
if they go to Christ, the honour of God's majesty and authority will not
be in the least hurt by their being freed and made happy. For what Christ
has done has repaired God's honour to the full. It is a greater honour to
God's authority and majesty, that, rather than it should be wronged, so
glorious a person would suffer what the law required. It is surely a wonderful
display of the honour of God's majesty, to see an infinite and eternal person
dying for its being wronged. And then Christ by his obedience, by that obedience
which he undertook for our sakes, has honoured God abundantly more than
the sins of any of us have dishonoured him, how many soever, and how great
soever. How great an honour is it to God's law that so great a person is
willing to submit to it, and to obey it! God hates our sins, but not more
than he delights in Christ's obedience which he performed on account. This
is a sweet savour to him, a savour of rest. God is abundantly compensated,
he desires no more; Christ's righteousness is of infinite worthiness and
merit.
5. Christ is a person so dear to the Father, that those who are in Christ
need not be at all jealous of being accepted upon his account. If Christ
is accepted they must of consequence be accepted, for they are in Christ,
as members, as parts, as the same. They are the body of Christ, his flesh
and his bones. They that are in Christ Jesus, are one spirit; and therefore,
if God loves Christ Jesus, he must of necessity accept of those that are
in him, and that are of him. But Christ is a person exceedingly dear to
the Father, the Father's love to the Son is really infinite. God necessarily
loves the Son; God could as soon cease to be, as cease to love the Son.
He is God's elect, in whom his soul delighteth; he is his beloved Son, in
whom he is well pleased; he loved him before the foundation of the world,
and had infinite delight in him from all eternity.
A terrified conscience, therefore, may have rest here, and abundant satisfaction
that he is safe in Christ, and that there is not the least danger but that
he shall be accepted, and that God will be at peace with him in Christ.
6. God has given an open testimony that Christ has done and suffered enough,
and that he is satisfied with it, by his raising him from the dead. Christ,
when he was in his passion, was in the hands of justice, he was God's prisoner
for believers, and it pleased God to bruise him, and put him to grief, and
to bring him into a low state; and when he raised him from the dead, he
set him at liberty, whereby he declared that it was enough. If God was not
satisfied, why did he set Christ at liberty so soon? he was in the hands
of justice, why did not God pour out more wrath upon him, and hold him in
the chains of darkness longer? God raised him up and opened the prison doors
to him, because he desired no more. And now surely there is free admittance
for all sinners into God's favour through this risen Saviour, there is enough
done, and God is satisfied; as he has declared and sealed to it by the resurrection
of Christ, who is alive, and lives for evermore, and is making intercession
for poor, distressed souls that come unto him.
7. Christ has the dispensation of safety and deliverance in his own hands,
so that we need not fear but that, if we are united to him, we may be safe.
God has given him all power in heaven and in earth, to give eternal life
to whomsoever comes to him. He is made head over all things to the church,
and the work of salvation is left with himself, he may save whom he pleases,
and defend those that are in him by his own power. What greater ground of
confidence could God have given us than that the Mediator, who died for
us, and intercedes for us, should have committed to him the dispensation
of the very thing which he died to purchase and for which he intercedes?
8. Christ's love, and compassion, and gracious disposition, are such that
we may be sure he is inclined to receive all who come to him. If he should
not do it, he would fail of his own undertaking, and also of his promise
to the Father, and to us; and his wisdom and faithfulness will not allow
of that. But he is so full of love and kindness that he is disposed to nothing
but to receive and defend us, if we come to him. Christ is exceedingly ready
to pity us, his arms are open to receive us, he delights to receive distressed
souls that come to him, and to protect them; he would gather them as a hen
gathereth her chickens under her wings; it is a work that he exceedingly
rejoices in, because he delights in acts of love, and pity, and mercy.
I shall take occasion from what now has been said, to invite those who are
afraid of God's wrath, to come to Christ Jesus. You are indeed in a dreadful
condition. It is dismal to have God's wrath impending over our heads, and
not to know how soon it will fall upon us. And you are in some measure sensible
that it is a dreadful condition, you are full of fear and trouble, and you
know not where to flee for help; your mind is, as it were, tossed with a
tempest. But how lamentable is it, that you should spend your life in such
a condition, when Christ would shelter you, as a hen shelters her chickens
under her wings, if you were but willing; and that you should live such
a fearful, distressed life, when there is so much provision made for your
safety in Christ Jesus!
How happy would you be if your hearts were but persuaded to close with Jesus
Christ! Then you would be out of all danger: whatever storms and tempests
were without, you might rest securely within; you might hear the rushing
of the wind, and the thunder roar abroad, while you are safe in this hiding-place.
O be persuaded to hide yourself in Christ Jesus! What greater assurance
of safety can you desire? He has undertaken to defend and save you, if you
will come to him: he looks upon it as his work; he engaged in it before
the world was, and he has given his faithful promise which he will not break;
and if you will but make your flight there, his life shall be for yours;
he will answer for you, you shall have nothing to do but rest quietly in
him; you may stand still and see what the Lord will do for you. If there
be any thing to suffer, the suffering is Christ's, you will have nothing
to suffer; if there be any thing to be done, the doing of it is Christ's,
you will have nothing to do but to stand still and behold it.
You will certainly be accepted of the Father if your soul lays hold of Jesus
Christ. Christ is chosen and anointed of the Father, and sent forth for
this very end, to save those that are in danger and fear; and he is greatly
beloved of God, even infinitely, and he will accept of those that are in
him. Justice and the law will not be against you, if you are in Christ;
that threatening, "in the day that thou eatest thou shalt die,"
in the proper sense of it, will not touch you. The majesty and honour of
God are not against you. You need not be afraid but that you shall be justified,
if you come to him; there is an act of justification already past and declared
for all who come to Christ by the resurrection of Christ, and as soon as
ever you come, you are by that declared free. If you come to Christ it will
be a sure sign that Christ loved you from all eternity, and that he died
for you; and you may be sure if he died for you, he will not lose the end
of his death, for the dispensation of life is committed unto him.
You need not, therefore, continue in so dangerous a condition; there is
help for you. You need not stand out in the storm so long, as there is so
good a shelter near you, whose doors are open to receive you. O make haste,
therefore, unto that man who is a hiding-place from the wind, and a covert
from the tempest!
Let this truth also cause believers more to prize the Lord Jesus Christ.
Consider that it is he, and he only, who defends you from wrath, and that
he is a safe defence; your defence is a high tower; your city of refuge
is impregnable. There is no rock like your rock. There is none like Christ,
"the God of Jeshurun, who rideth upon the heaven in thy help, and in
his excellency on the sky; the eternal God is thy refuge, and underneath
are everlasting arms." He in whom you trust is a buckler to all that
trust in him. O prize that Saviour, who keeps your soul in safety, while
thousands of others are carried away by the fury of God's anger, and are
tossed with raging and burning tempests in hell! O, how much better is your
case than theirs! and to whom is it owing but to the Lord Jesus Christ?
Remember what was once your case, and what it is now, and prize Jesus Christ.
And let those christians who are in doubts and fears concerning their condition,
renewedly fly to Jesus Christ, who is a hiding-place from the wind, and
a covert from the tempest. Most Christians are at times afraid whether they
shall not miscarry at last. Such doubtings are always through some want
of the exercise of faith, and the best remedy for them is a renewed resort
of the soul to this hiding-place; the same act which at first gave comfort
and peace, will give peace again. They that clearly see the sufficiency
of Christ, and the safety of committing themselves to him to save them from
what they fear, will rest in it that Christ will defend them; be directed
therefore at such times to do as the psalmist. Psalm 56:3, 4. "What
time I am afraid, I will trust in thee. In God I will praise his word; in
God I have put my trust: I will not fear what flesh can do unto me."
II. There is provision in Christ for the satisfaction and full contentment
of the needy and thirsty soul. This is the sense of those words in the text,
"as rivers of water in a dry place," in a dry and parched wilderness,
where there is a great want of water, and where travellers are ready to
be destroyed with thirst, such as was that wilderness in which the children
of Israel wandered. This comparison is used elsewhere in the Scriptures.
Psalm 63:1. "O God, thou art my God; early will I seek thee: my soul
thirsteth for thee, my flesh longeth for thee in a dry and thirsty land,
where no water is." Psalm 143:6. "I stretch forth my hands unto
thee; my soul thirsteth after thee, as a thirsty land." Those who travel
in such a land, who wander in such a wilderness, are in extreme need of
water; they are ready to perish for the want of it; and thus they have a
great thirst and longing for it.
It is said that Christ is a river of water, because there is such a fulness
in him, so plentiful a provision for the satisfaction of the needy and longing
soul. When one is extremely thirsty, though it is not a small draught of
water will satisfy him, yet when he comes to a river, he finds a fulness,
there he may drink full draughts. Christ is like a river, in that he has
a sufficiency not only for one thirsty soul, but by supplying him the fountain
is not lessened; there is not the less afforded to those who come afterwards.
A thirsty man does not sensibly lessen a river by quenching his thirst.
Christ is like a river in another respect. A river is continually flowing,
there are fresh supplies of water coming from the fountain-head continually,
so that a man may live by it, and be supplied with water all his life. So
Christ is an ever-flowing fountain; he is continually supplying his people,
and the fountain is not spent. They who live upon Christ, may have fresh
supplies from him to all eternity; they may have an increase of blessedness
that is new, and new still, and which never will come to an end.
In illustrating this second proposition, I shall inquire,
1. What it is that the soul of every man naturally and necessarily craves.
First. The soul of every man necessarily craves happiness. This is an universal
appetite of human nature, that is alike in the good and the bad; it is as
universal as the very essence of the soul, because it necessarily and immediately
flows from that essence. It is not only natural to all mankind, but to the
angels; it is universal among all reasonable, intelligent beings, in heaven,
earth, or hell, because it flows necessarily from an intelligent nature.
There is no rational being, nor can there be any, without a love and desire
of happiness. It is impossible that there should be any creature made that
should love misery, or not love happiness, since it implies a manifest contradiction;
for the very notion of misery is to be in a state that nature abhors, and
the notion of happiness, is to be in such a state as is most agreeable to
nature.
Therefore, this craving of happiness must be insuperable, and what never
can be changed; it never can be overcome, or in any way abated. Young and
old love happiness alike, and good and bad, wise and unwise; though there
is a great variety as to men's ideas of happiness. Some think it is to be
found in one thing, and some in another; yet, as to the desire of happiness
in general, there is no variety. There are particular appetites that may
be restrained, and kept under,
and conquered, but this general appetite for happiness nev-er can be.
Secondly. The soul of every man craves a happiness that is equal to the
capacity of his nature. The soul of man is like a vessel; the capacity of
the soul is as the largeness or contents of the vessel. And therefore, if
man has much pleasure and happiness, yet if the vessel is not full, the
craving will not cease. Every creature is restless till it enjoys what is
equal to the capacity of its nature. Thus we may observe in the brutes;
when they have that which is suitable to their nature, and proportional
to their capacity, they are contented. Man is of such a nature, that he
is capable of an exceedingly great degree of happiness; he is made of a
vastly higher nature than the brutes, and therefore he must have vastly
higher happiness to satisfy. The pleasures of the outward senses which content
the beasts, will not content man. He has other faculties of a higher nature
that stand in need of something to fill them; if the sense be satiated,
yet if the faculties of the soul are not filled, man will be in a craving
restless state.
It is more especially by reason of the faculty of understanding that the
soul is capable of so great a happiness, and desires so much. The understanding
is an exceedingly extensive faculty; it extends itself beyond the limits
of earth, beyond the limits of the creation. As we are capable of understanding
immensely more than we do understand, who can tell how far the understanding
of men is capable of stretching itself? and as the understanding enlarges,
the desire will enlarge with it. It must therefore be an incomprehensible
object that must satisfy the soul; it will never be contented with that,
and that only, to which it can see an end, it will never be satisfied with
that happiness to which it can find a bottom.
A man may seem to take contentment for a little while in a finite object,
but after he has had a little experience, he
finds that he wants something besides. This is very apparent from the experience
of this restless craving world. Every one is inquiring, Who will show us
any good?
2. Men in their fallen state, are in very great want of this happiness.
They were once in the enjoyment of it, but mankind are sunk to a very low
estate; we are naturally poor, destitute creatures. We came naked into the
world, and our souls as well as our bodies are in a wretched, miserable
condition; we are so far from having food to eat suitable to our nature,
that we are greedy after the husks which the swine do eat.
The poverty of man in a natural condition, appears in his discontented,
craving spirit; it shows that the soul is very empty, when, like the horse-leech,
it cries, "Give, give, and saith not, It is enough." We are naturally
like the prodigal, for we once were rich, but we departed from our father's
house, and have squandered away our wealth, and are become poor, hungry,
famishing wretches.
Men in a natural condition may find something to gratify their senses, but
there is nothing to feed the soul; that more noble and more essential part
perishes for lack of food. They may fare sumptuously every day, they may
pamper their bodies, but the soul cannot be fed from a sumptuous table;
they may drink wine in bowls, yet the spiritual part is not refreshed. The
superior faculties want to be supplied as well as the inferior. True poverty
and true misery consist in the want of those things of which our spiritual
part stands in need.
3. Those sinners who are thoroughly awakened, are sensible of their great
want. Multitudes of men are not sensible of their miserable, needy condition.
There are many who are thus poor, and think themselves rich, and increased
in goods. Indeed there are no natural men that have true contentment: they
are all restless, and crying, "Who will show us any good?" but
multitudes are not sensible how exceedingly necessitous is their condition.
But the thoroughly awakened soul sees that he is very far from true happiness,
that those things which he possesses will never make him happy; that for
all his outward possessions he is wretched, and miserable, and poor, and
blind, and naked. He becomes sensible of the short continuance and uncertainty
of those things, and their insufficiency to satisfy a troubled conscience.
He wants something else to give him peace and ease. If you would tell him
that he might have a kingdom, it would not quiet him; he desires to have
his sins pardoned, and to be at peace with his Judge. He is poor, and he
becomes as a beggar; he comes and cries for help. He does not thirst, because
he as yet sees where true happiness is to be found, but because he sees
that he has it not, and cannot find it. He is without comfort, and does
not know where to find it, but he longs for it. O, what would he not give,
if he could find some satisfying peace and comfort!
Such are those hungry, thirsty souls that Christ so often invites to come
to him. Isaiah 55:1, 2. "Ho, every one that thirsteth, come ye to the
waters, and he that hath no money, come ye, buy and eat; yea, come, buy
wine and milk without money and without price. Wherefore do ye spend money
for that which is not bread, and your labour for that which satisfieth not?
hearken diligently unto me, and eat ye that which is good, and let your
soul delight itself in fatness." "If any man thirst, let him come
unto me and drink; and he that is athirst, let him come and take of the
water of life freely."
4. There is in Christ Jesus provision for the full satisfaction and contentment
of such as these.
First. The excellency of Christ is such, that the discovery of it is exceedingly
contenting and satisfying to the soul. The inquiry of the soul is after
that which is most excellent. The carnal soul imagines that earthly things
are excellent; one thinks riches most excellent, another has the highest
esteem of honour, and to another carnal pleasure appears the most excellent;
but the soul cannot find contentment in any of these things, because it
soon finds an end to their excellency.
Worldly men imagine, that there is true excellency and true happiness in
those things which they are pursuing. They think that if they could but
obtain them, they should be happy; and when they obtain them, and cannot
find
happiness, they look for happiness in something else, and are still upon
the pursuit.
But Christ Jesus has true excellency, and so great excellency, that when
they come to see it they look no further, but the mind rests there. It sees
a transcendent glory and an ineffable sweetness in him; it sees that till
now it has been pursuing shadows, but that now it has found the substance;
that before it had been seeking happiness in the stream, but that now it
has found the ocean. The excellency of Christ is an object adequate to the
natural cravings of the soul, and is sufficient to fill the capacity. It
is an infinite excellency, such an one as the mind desires, in which it
can find no bounds; and the more the mind is used to it, the more excellent
it appears. Every new discovery makes this beauty appear more ravishing,
and the mind sees no end; here is room enough for the mind to go deeper
and deeper, and never come to the bottom. The soul is exceedingly ravished
when it first looks on this beauty, and it is never weary of it. The mind
never has any satiety, but Christ's excellency is always fresh and new,
and tends as much to delight, after it has been seen a thousand or ten thousand
years, as when it was seen the first moment. The excellency of Christ is
an object suited to the superior faculties of man, it is suited to entertain
the faculty of reason and understanding, and there is nothing so worthy
about which the understanding can be employed as this excellency; no other
object is so great, noble, and exalted.
This excellency of Jesus Christ is the suitable food of the rational soul.
The soul that comes to Christ, feeds upon this, and lives upon it; it is
that bread which came down from heaven, of which he that eats shall not
die; it is angels' food, it is that wine and milk that is given without
money, and without price. This is that fatness in which the believing soul
delights itself; here the longing soul may be satisfied, and the hungry
soul may be filled with goodness. The delight and contentment that is to
be found here, passeth understanding, and is unspeakable and full of glory.
It is impossible for those who have tasted of this fountain, and know the
sweetness of it, ever to forsake it. The soul has
found the river of water of life, and it desires no other drink; it has
found the tree of life, and it desires no other fruit.
Secondly. The manifestation of the love of Christ gives the soul abundant
contentment. This love of Christ is exceedingly sweet and satisfying, it
is better than life, because it is the love of a person of such dignity
and excellency. The sweetness of his love depends very much upon the greatness
of his excellency; so much the more lovely the person, so much the more
desirable is his love. How sweet must the love of that person be, who is
the eternal Son of God, who is of equal dignity with the Father! How great
a happiness must it be to be the object of the love of him who is the Creator
of the world, and by whom all things consist, and who is exalted at God's
right hand, and made head over principalities and powers in heavenly places,
who has all things put under his feet, and is King of kings and Lord of
lords, and is the brightness of the Father's glory! Surely to be beloved
by him, is enough to satisfy the soul of a worm of the dust.
This love of Christ is also exceedingly sweet and satisfying from the greatness
of it; it is a dying love; such love as never was before seen, and such
as no other can parallel. There have been instances of very great love between
one earthly friend and another; there was a surpassing love between David
and Jonathan. But there never was any such love as Christ has towards believers.
The satisfying nature of this love arises also from the sweet fruits of
it. Those precious benefits that Christ bestows upon his people, and those
precious promises which he has given them, are the fruit of this love; joy
and hope are the constant streams that flow from this fountain, from the
love of Christ.
Thirdly. There is provision for the satisfaction and contentment of the
thirsty longing soul in Christ, as he is the way to the Father; not only
from the fulness of excellency and grace which he has in his own person,
but as by him we may come to God, may be reconciled to him, and may be made
happy in his favour and love.
The poverty and want of the soul in its natural state consist in its being
separated from God, for God is the riches and the happiness of the creature.
But we naturally are alienated from God; and God is alienated from us, our
Maker is not at peace with us. But in Christ there is a way for a free communication
between God and us; for us to come to God, and for God to communicate himself
to us by his Spirit. John 14:6. "Jesus saith unto him, I am the way,
and the truth, and the life: no man cometh unto the Father but by me."
Ephesians 2:13, 18, 19. "But now in Christ Jesus, ye who sometimes
were far off, are made nigh by the blood of Christ. For through him we both
have access by one Spirit unto the Father. Now, therefore, ye are no more
strangers and foreigners, but fellow-citizens with the saints, and of the
household of God."
Christ by being thus the way to the Father, is the way to true happiness
and contentment. John 10:9. "I am the door: by me, if any man enter
in, he shall be saved, and shall go in and out, and find pasture."
Hence I would take occasion to invite needy, thirsty souls to come to Jesus.
"In the last day, that great day of the feast, Jesus stood and cried,
saying, If any man thirst, let him come unto me and drink." You that
have not yet come to Christ, are in a poor, necessitous condition; you are
in a parched wilderness, in a dry and thirsty land. And if you are thoroughly
awakened, you are sensible that you are in distress and ready to faint for
want of something to satisfy your souls. Come to him who is "as rivers
of water in a dry place." There are plenty and fulness in him; he is
like a river that is always flowing, you may live by it for ever, and never
be in want. Come to him who has such excellency as is sufficient to give
full contentment to your soul, who is a person of transcendent glory, and
ineffable beauty, where you may entertain the view of your soul for ever
without weariness, and without being cloyed. Accept of the offered love
of him who is the only-begotten Son of God, and his elect, in whom his soul
delighteth. Through Christ, come to God the Father, from whom you have departed
by sin. He is the way, the truth, and the life; he is the door, by which
if any man enters he shall be saved.
III. There are quiet rest and sweet refreshment in Christ Jesus, for those
that are weary. He is "as the shadow of a great rock in a weary land."
The comparison that is used in the text is very beautiful and very significative.
The dry, barren, and scorched wilderness of Arabia is a very lively representation
of the misery that men have brought upon themselves by sin. It is destitute
of any inhabitants but lions and tigers and fiery serpents; it is barren
and parched, and without any river or spring; it is a land of drought, wherein
there is seldom any rain, a land exceedingly hot and uncomfortable. The
scorching sunbeams that are ready to consume the spirits of travellers,
are a fit representation of terror of conscience, and the inward sense of
God's displeasure.
And there being no other shade in which travellers may rest, but only here
and there that of a great rock, it is a fit representation of Jesus Christ,
who came to redeem us from our misery. Christ is often compared to a rock,
because he is a sure foundation to builders, and because he is a sure bulwark
and defence. They who dwell upon the top of a rock, dwell in a most defensible
place; we read of those whose habitation is the munitions of rocks. He may
also be compared to a rock, as he is everlasting and unchangeable. A great
rock remains stedfast, unmoved, and unbroken by winds and storms from age
to age; and therefore God chose a rock to be an emblem of Christ in the
wilderness, when he caused water to issue forth for the children of Israel;
and the shadow of a great rock is a most fit representation of the refreshment
given to weary souls by Jesus Christ.
1. There is quiet rest and full refreshment in Christ for sinners that are
weary and heavy laden with sin. Sin is the most evil and odious thing, as
well as the most mischievous and fatal; it is the most mortal poison; it,
above all things, hazards life, and endangers the soul, exposes to the loss
of all happiness, and to the suffering of all misery, and brings the wrath
of God. All men have this dreadful evil hanging about them, and cleaving
fast to the soul, and ruling over it, and keeping it in possession, and
under absolute command: it hangs like a viper to the heart, or rather holds
it as a lion does his prey.
But yet there are multitudes, who are not sensible of their misery. They
are in such a sleep that they are not very unquiet in this condition, it
is not very burthensome to them, they are so sottish that they do not know
what is their state, and what is like to become of them. But there are others
who have their sense so far restored to them that they feel the pain, and
see the approaching destruction, and sin lies like a heavy load upon their
hearts; it is a load that lies upon them day and night, they cannot lay
it down to rest themselves, but it continually oppresses them. It is bound
fast unto them, and is ready to sink them down; it is a continual labour
of heart, to support itself under this burden. Thus we read of them "that
labour, and are heavy laden."
Or rather, it is like the scorching heat in a dry wilderness, where the
sun beats and burns all the day long; where they have nothing to defend
them; where they can find no shade to refresh themselves. If they lay themselves
down to rest, it is like lying down in the hot sands, where there is nothing
to keep off the heat.
Here it may be proper to inquire who are weary and heavy laden with sin;
and in what sense a sinner may be weary and burdened with sin. Sinners are
not wearied with sin from any dislike to it, or dislike of it. There is
no sinner that is burdened with sin in the sense in which a godly man carries
his indwelling sin, as his daily and greatest burden, because he loathes
it, and longs to get rid of it; he would fain be at a great distance from
it, and have nothing more to do with it; he is ready to cry out as Paul
did, "O wretched man that I am! who shall deliver me from the body
of this death?" The unregenerate man has nothing of this nature, for
sin is yet his delight, he dearly loves it. If he be under convictions,
his love to sin in general is not mortified, he loves it as well as ever,
he hides it still as a sweet morsel under his tongue.
But there is a difference between being weary and burdened with sin, and
being weary of sin. Awakened sinners are weary with sin, but not properly
weary of it.
Therefore, they are only weary of the guilt of sin, the guilt that cleaves
to their consciences is that great burden. God has put the sense of feeling
into their consciences, that were before as seared flesh, and it is guilt
that pains them. The filthiness of sin and its evil nature, as it is an
offence to a holy, gracious, and glorious God, is not a burden to them.
But it is the connexion between sin and punishment, between sin and God's
wrath, that makes it a burden. Their consciences are heavy laden with guilt,
which is an obligation to punishment; they see the threatening and curse
of the law joined to their sins, and see that the justice of God and his
vengeance are against them. They are burdened with their sins, not because
there is any odiousness in them, but because there is hell in them. This
is the sting of sin, whereby it stings the conscience, and distresses and
wearies the soul.
The guilt of such and such great sins is upon the soul, and the man sees
no way to get rid of it, but he has wearisome days and wearisome nights;
it makes him ready sometimes to say as the psalmist did, "O that I
had wings like a dove! for then would I fly away and be at rest. Lo, then
would I wander far off, and remain in the wilderness. I would hasten my
escape from the windy storm and tempest."
But when sinners come to Christ, he takes away that which was their burden,
or their sin and guilt, that which was so heavy upon their hearts, that
so distressed their minds.
First. He takes away the guilt of sin, from which the soul before saw no
way how it was possible to be freed, and which, if it was not removed, led
to eternal destruction. When the sinner comes to Christ, it is all at once
taken away, and the soul is left free, it is lightened of its burden, it
is delivered from its bondage, and is like a bird escaped from the snare
of the fowler. The soul sees in Christ a way to peace with God, and a way
by which the law may be answered, and justice satisfied, and yet he may
escape; a wonderful way indeed, but yet a certain and a glorious one. And
what rest does it give to the weary soul to see itself thus delivered, that
the foundation of its anxieties and fears is wholly removed, and that God's
wrath ceases, that it is brought into a state of peace with God, and that
there is no more occasion to fear hell, but that it is for ever safe!
How refreshing is it to the soul to be at once thus delivered of that which
was so much its trouble and terror, and to be eased of that which was so
much its burden! This is like coming to a cool shade after one has been
travelling in a dry and hot wilderness, and almost fainting under the scorching
heat.
And then Christ also takes away sin itself, and mortifies that root of bitterness
which is the cause of all the inward tumults and disquietudes that are in
the mind, that make it like the troubled sea that cannot rest, and leaves
it all calm. When guilt is taken away and sin is mortified, then the foundation
of fear, and trouble, and pain is removed, and the soul is left in peace
and serenity.
Secondly. Christ puts strength and a principle of new life into the weary
soul that comes to him. The sinner, before he comes to Christ, is as a sick
man that is weakened and brought low, and whose nature is consumed by some
strong distemper: he is full of pain, and so weak that he cannot walk nor
stand. Therefore, Christ is compared to a physician. "But when Jesus
heard that, he said unto them, They that be whole, need not a physician,
but they that are sick." When he comes and speaks the word, he puts
a principle of life into him that was before as dead: he gives a principle
of spiritual life and the beginning of eternal life; he invigorates the
mind with a communication of his own life and strength, and renews the nature
and creates it again, and makes the man to be a new creature.
So that the fainting, sinking spirits are now revived, and this principle
of spiritual life is a continual spring of refreshment, like a well of living
water. "Whosoever drinketh of the water that I shall give him, shall
never thirst; but the water that I shall give him shall be in him a well
of water springing up into everlasting life." Christ gives his Spirit,
that calms the mind, and is like a refreshing breeze of wind. He gives that
strength whereby he lifts up the hands that hang down, and strengthens the
feeble knees.
Thirdly. Christ gives to those who come to him such comfort and pleasure
as are enough to make them forget all their former labour and travail. A
little of true peace, a little of the joys of the manifested love of Christ,
and a little of the true and holy hope of eternal life, are enough to compensate
for all that toil and weariness, and to erase the remembrance of it from
the mind. That peace which results from true faith passes understanding,
and that joy is joy unspeakable. There is something peculiarly sweet and
refreshing in this joy, that is not in other joys; and what can more effectually
support the mind, or give a more rational ground of rejoicing, than a prospect
of eternal glory in the enjoyment of God from God's own promise in Christ?
If we come to Christ, we may not only be refreshed by resting in his shadow,
but by eating his fruit: these things are the fruits of this tree. "I
sat down under his shadow with great delight, and his fruit was sweet to
my taste."
Before proceeding to the next particular of this proposition, I would apply
myself to those that are weary; to move them to repose themselves under
Christ's shadow.
The great trouble of such a state, one would think, should be a motive to
you to accept of an offer of relief, and remedy. You are weary, and doubtless
would be glad to be at rest; but here you are to consider,
1st. That there is no remedy but in Jesus Christ; there is nothing else
will give you true quietness. If you could fly into heaven, you would not
find it there; if you should take the wings of the morning, and dwell in
the uttermost parts of the earth, in some solitary place in the wilderness,
you could not fly from your burden. So that if you do not come to Christ,
you must either continue still weary and burdened, or, which is worse, you
must return to your old dead sleep, to a state of stupidity; and not only
so, but you must be everlastingly wearied with God's wrath.
2d. Consider that Christ is a remedy at hand. You need not wish for the
wings of a dove that you may fly afar off, and be at rest, but Christ is
nigh at hand, if you were but sensible of it. Romans 10:6, 7, 8. "But
the righteousness which is of faith speaketh on this wise, Say not in thine
heart, Who shall ascend into heaven? (that is, to bring Christ down from
above:) or, Who shall descend into the deep? (that is, to bring up Christ
again from the dead.) But what saith it? The word is nigh thee, even in
thy mouth, and in thy heart; that is, the word of faith which we preach."
There is no need of doing any great work to come at this rest; the way is
plain to it; it is but going to it, it is but sitting down under Christ's
shadow. Christ requires no money to purchase rest of him, he calls to us
to come freely, and for nothing. If we are poor and have no money, we may
come. Christ sent out his servants to invite the poor, the maimed, the halt,
and the blind. Christ does not want to be hired to accept of you, and to
give you rest. It is his work as Mediator to give rest to the weary, it
is the work that he was anointed for, and in which he delights. "The
Spirit of the Lord God is upon me; because the Lord hath anointed me to
preach good tidings unto the meek; he hath sent me to bind up the broken-hearted,
to proclaim liberty to the captives, and the opening of the prison to them
that are bound."
3d. Christ is not only a remedy for your weariness and trouble, but he will
give you an abundance of the contrary, joy and delight. They who come to
Christ, do no only come to a resting-place after they have been wandering
in a wilderness, but they come to a banqueting-house where they may rest,
and where they may feast. They may cease from their former troubles and
toils, and they may enter upon a course of delights and spiritual joys.
Christ not only delivers from fears of hell and of wrath, but he gives hopes
of heaven, and the enjoyment of God's love. He delivers from inward tumults
and inward pain from that guilt of conscience which is as a worm gnawing
within, and he gives delight and inward glory. He brings us out of a wilderness
of pits, and drought, and fiery flying spirits; and he brings us into a
pleasant land, a land flowing with milk and honey. He delivers us out of
prison, and lifts us off from the dunghill, and he sets us among princes,
and causes us to inherit the throne of glory. Wherefore, if any one is weary,
if any is in prison, if any one is in captivity, if any one is in the wilderness,
let him come to the blessed Jesus, who is as the shadow of a great rock
in a weary land. Delay not, arise and come away.
2. There are quiet rest and sweet refreshment in Christ for God's people
that are weary.
The saints themselves, while they remain in this imperfect state, and have
so much remains of sin in their hearts, are liable still to many troubles
and sorrows, and much weariness, and have often need to resort anew unto
Jesus
Christ for rest. I shall mention three cases wherein Christ is a sufficient
remedy.
First. There is rest and sweet refreshment in Christ for those that are
wearied with persecutions. It has been the lot of God's church in this world
for the most part to be persecuted. It has had now and then some lucid intervals
of peace and outward prosperity, but generally it has been otherwise. This
has accorded with the first prophecy concerning Christ; "I will put
enmity between thee and the woman, and between thy seed and her seed."
Those two seeds have been at enmity ever since the time of Abel. Satan has
borne great malice against the church of God, and so have those that are
his seed. And oftentimes God's people have been persecuted to an extreme
degree, have been put to the most exquisite torments that wit or art could
devise, and thousands of them have been tormented to death.
But even in such a case there are rest and refreshment to be found in Christ
Jesus. When their cruel enemies have given them no rest in this world; when,
as oftentimes has been the case, they could not flee, nor in any way avoid
the rage of their adversaries, but many of them have been tormented gradually
from day to day, that their torments might be lengthened; still rest has
been found even then in Christ. It has been often found by experience; the
martyrs have often showed plainly that the peace and calm of their minds
were undisturbed in the midst of the greatest bodily torment, and have sometimes
rejoiced and sung praises upon the rack and in the fire. If Christ is pleased
to send forth his Spirit to manifest his love, and speaks friendly to the
soul, it will support it even in the greatest outward torment that man can
inflict. Christ is the joy of the soul, and if the soul be but rejoiced
and filled with divine light, such joy no man can take away; whatever outward
misery there be, the spirit will sustain it.
Secondly. There is in Christ rest for God's people, when exercised with
afflictions. If a person labour under great bodily weakness, or under some
disease that causes frequent and strong pains, such things will tire out
so feeble a creature as man. It may to such an one be a comfort and an effectual
support to think, that he has a Mediator, who knows by experience what pain
is; who by his pain has purchased eternal ease and pleasure for him; and
who will make his brief sufferings to work out a far more exceeding delight,
to be bestowed when he shall rest from his labours and sorrows.
If a person be brought into great straits as to outward subsistence, and
poverty brings abundance of difficulties and extremities; yet it may be
a supporting, refreshing consideration to such an one to think, that he
has a compassionate Savior, who when upon earth, was so poor that he had
not where to lay his head, and who became poor to make him rich, and purchased
for him durable riches, and will make his poverty work out an exceeding
and eternal weight of glory.
If God in his providence calls his people to mourn over lost relations,
and if he repeats his stroke and takes away one after another of those that
were dear to him; it is a supporting, refreshing consideration to think,
that Christ has declared that he will be in stead of all relations unto
those who trust in him. They are as his mother, and sister, and brother;
he has taken them into a very near relation to himself: and in every other
afflictive providence, it is a great comfort to a believing soul to think
that he has an intercessor with God, that by him he can have access with
confidence to the throne of grace, and that in Christ we have so many great
and precious promises, that all things shall work together for good, and
shall issue in eternal blessedness. God's people, whenever they are scorched
by afflictions as by hot sun-beams, may resort to him, who is as a shadow
of a great rock, and be effectually sheltered, and sweetly refreshed.
Thirdly. There is in Christ quiet rest and sweet refreshment for God's people,
when wearied with the buffetings of Satan. The devil, that malicious enemy
of God and man, does whatever lies in his power to darken and hinder, and
tempt God's people, and render their lives uncomfortable. Often he raises
needless and groundless scruples, and casts in doubts, and fills the mind
with such fear as is tormenting, and tends to hinder them exceedingly in
the christian course; and he often raises mists and clouds of darkness,
and stirs up corruption, and thereby fills the mind with concern and anguish,
and sometimes wearies out the soul. So that they may say as the psalmist;
"Many bulls have compassed me: strong bulls of Bashan have beset me
round. They gaped upon me with their mouths, as a ravening and a roaring
lion."
In such a case if the soul flies to Jesus Christ, they may find rest in
him, for he came into the world to destroy Satan, and to rescue souls out
of his hands. And he has all things put under his feet, whether they be
things in heaven, or things on earth, or things in hell, and therefore he
can restrain Satan when he pleases. And that he is doubtless ready enough
to pity us under such temptations, we may be assured, for he has been tempted
and buffeted by Satan as well as we. He is able to succour those that are
tempted, and he has promised that the will subdue Satan under his people's
feet. Let God's people therefore, when they are exercised with any of those
kinds of weariness, make their resort unto Jesus Christ for refuge and rest.
REFLECTIONS
1. We may here see great reason to admire the goodness and grace of God
to us in our low estate, that he has so provided for our help and relief.
We are by our own sin against God plunged into all sort of evil, and God
has provided a remedy for us against every sort of evil, he has left us
helpless in no calamity. We by our sin have exposed ourselves to wrath,
to a vindictive justice; but God has done very great things that we might
be saved from that wrath; he has been at infinite cost that the law might
be answered without our suffering. We by our sins have exposed ourselves
to terror of conscience, in expectation of the dreadful storm of God's wrath;
but God has provided for us a hiding-place from the storm, he bids us enter
into his chambers, and hide ourselves from indignation. We by sin have made
ourselves poor, needy creatures; but God has provided for us gold tried
in the fire. We by sin have made ourselves naked; and when he passed by,
he took notice of our want, and has provided us white raiment that we may
be clothed. We have made ourselves blind, and God in mercy to us has provided
eye-salve, that we may see. We have deprived ourselves of all spiritual
food; we are like the prodigal son that perished with hunger, and would
gladly have filled his belly with husks. God has taken notice of this our
condition, and has provided for us a feast of fat things, and has sent forth
his servants to invite the poor, the maimed, the halt, and the blind. We
by sin have brought ourselves into a dry and thirsty wilderness; but God
was merciful, and took notice of our condition, and has provided for us
rivers of water, water out of the rock. We by sin have brought upon ourselves
a miserable slavery and bondage; God has made provision for our liberty.
We have exposed ourselves to weariness; God has provided a resting-place
for us. We by sin have exposed ourselves to many outward troubles and afflictions;
God has pitied us, and in Christ has provided true comfort for us. We have
exposed ourselves to our grand enemy, even Satan, to be tempted and buffeted
by him; God has pitied, and has provided for us a Savior and Captain of
salvation, who has overcome Satan, and is able to deliver us. Thus God has
in Christ provided sufficiently for our help in all kinds of evils.
How ought we to bless God for this abundant provision he has made for us,
poor and sinful as we were, who were so undeserving and so ungrateful. He
made no such provision for the fallen angels, who are left without remedy
in all the woes and miseries into which they are plunged.
2. We should admire the love of Christ to men, that he has thus given himself
to be the remedy for all their evil, and a fountain of all good. Christ
has given himself to us, to be all things to us that we need. We want clothing,
and Christ does not only give us clothing, but he gives himself to be our
clothing, that we might put him on. Galatians 3:27. "For as many of
you as have been baptized into Christ have put on Christ." Romans 13:14.
"But put ye on the Lord Jesus Christ, and make not provision for the
flesh, to fulfil the lusts thereof."
We want food, and Christ has given himself to be our food; he has given
his own flesh to be our meat, and his blood to be our drink, to nourish
our soul. Thus Christ tells us that he is the bread which came down from
heaven, and the bread of life. "I am that bread of life. Your fathers
did eat manna in the wilderness, and are dead. This is the bread which cometh
down from heaven, that a man may eat thereof, and not die. I am the living
bread which came down from heaven: if any man eat of this bread, he shall
live for ever; and the bread that I will give is my flesh, which I will
give for the life of the world." In order to our eating of his flesh,
it was necessary that he should be slain, as the sacrifices must be slain
before they could be eaten; and such was Christ's love to us, that he consented
to be slain, he went as a sheep to the slaughter, that he might give us
his flesh to be food for our poor, famishing souls.
We are in need of a habitation; we by sin have, as it were, turned ourselves
out of house and home; Christ has given himself to be the habitation of
his people. Psalm 90:1. "Lord, thou has been our dwelling-place in
all generations." It is promised to God's people that they should dwell
in the temple of God for ever, and should go no more out; and we are told
that Christ is the temple of the new Jerusalem.
Christ gives himself to his people to be all things to them that they need,
and all things that make for their happiness. Colossians 3:11. "Where
there is neither Greek nor Jew, circumcision nor uncircumcision, barbarian,
Scythian, bond, nor free; but Christ is all, and in all." And that
he might be so, he has refused nothing that is needful to prepare him to
be so
When it was needful that he should be incarnate, he refused it not, but
became man, and appeared in the form of a servant. When it was needful that
he should be slain, he refused it not, but gave himself for us, and gave
himself to us upon the cross.
Here is love for us to admire, for us to praise, and for us to rejoice in,
with joy that is full of glory for ever.
Please visit our other web sites: The
Torments of Hell, The
Narrow Way, The Glory
of Heaven, The Terrors
of Hell, Suicide:
Gateway to Peace? and The
Pilgrim's Progress Primer. To read an account of several modern examples
of conversion similar to those described by Jonathan Edwards in A Faithful Narrative,
please see Great
Awakening Style Conversions.
Tracts, sermons, and books by puritan writers are available from: