Flavel, Fountain of Life, File 27.
( ...continued from File 26)
Sermon 27. Of the signal Providence, which directed and ordered the
Title affixed to the cross of Christ.
Luke 23:38
And a superscription also was written over him in letters of Greek,
and Latin, and Hebrew, THIS IS THE KING OF THE JEWS.
Before I pass on to the Manner of Christ's death, I shall consider
the title affixed to the cross; in which very much of the wisdom of
Providence was discovered. It was the manner of the Romans, that the
equity of their proceedings might the more clearly appear to the
people, when they crucified any man, to publish the cause of his
death, in a table written in capital letters, and placed over the
head of the crucified. And that there might be at least, a show and
face of justice in Christ's death, he also shall have his title or
superscription.
The worst and most unrighteous actions labour to cover and
shroud themselves under pretension of equity. Sin is so shameful a
thing, that it cares not to own its name. Christ shall have a table
written for him also. This writing one evangelist calls the
Accusation, "aitia", Matth. 27: 37. Another calls it the Title,
"titlos", John 19: 19. Another the Inscription or Superscription,
"epigrafe", so the text. And another the Superscription of his
Accusations, "epigrafe tes aitias", Mark 15: 26. In short, it was a
fair legible writing, intended to express the fact or crime, for
which the person died.
This was their usual manner, though sometimes we find it was
published by the voice of the common crier. As in the case of
Attalus the martyr, who was led about the amphitheatre, one
proclaiming before him, this is Attalus the Christian. But it was
customary and usual to express the crime in a written table, as the
text expresses it. Wherein these three things offer themselves to
your consideration.
First, The character or description of Christ, contained in
that writing. And he is described by his kingly dignity: This is the
king of the Jews. The very office, which but a little before, they
had reproached and derided, bowing the knee to him in mockery,
saying, Hail King of the Jews: the Providence of God so orders it,
that therein he shall be vindicated and honoured. This is the King
of the Jews: Or, as the other evangelists complete it, This is Jesus
of Nareth the King of the Jews.
Secondly, The person that drew his character or title. It was
Pilate; he that but now condemned him: he that was his judge, shall
be his herald, to proclaim his glory. For the title is honourable.
Surely, this was not from himself, for he was Christ's enemy; but
rather than Christ should want a tongue to clear him, the tongue of
an enemy shall do it.
Thirdly, The time when this honour was done him: It was when he
was at the lowest ebb of his glory; when shame and reproach were
heaped on him by all hands. When all the disciples had forsaken him,
and were fled. Not one left to proclaim his innocence, or speak a
word in his vindication. Then does the providence of God as
strangely, as powerfully, over-rule the heart and pen of Pilate, to
draw this title for him, and affix it to his cross. Surely we must
look higher than Pilate in this thing, and see how Providence serves
itself by the hands of Christ's adversities. Pilate writes in honour
of Christ, and stiffly defends it too. Hence our observation is,
Doct. 1. That the dignity of Christ was openly proclaimed, and
defended by an enemy; and that, in the time of his greatest
reproaches and sufferings.
To open this mystery of providence to you, that you may not
stand idly gazing upon Christ's title, as many then did; we must,
First, Consider the nature and quality of this title. Secondly, What
hand the Providence of God had in this matter. Thirdly, and then
draw forth the proper uses and improvements of it.
First, To open the nature and quality of Christ's title or
inscription; let it be thoroughly considered, and we shall find,
First, That it was an extraordinary title, varying from all
examples of that kind; and directly crossing the main design and end
of their own custom. For, as I hinted before, the end of it was to
clear the equity of their proceedings, and show the people how
justly they suffered those punishments inflicted on them for such
crimes. But lo, here is a title expressing no crime at all, and so
vindicating Christ's innocence t. This some of them perceived, and
moved Pilate to change It, not, This is, but, This is he that said,
I am the King of the Jews. In that, as they conceived, lay his
crime. O how strange and wonderful a thing was this! But what shall
we say! it was a day of wonders and extraordinary things. As there
was never such a person crucified before, so there was never such a
title affixed to the cross before.
Secondly, As it was an extraordinary, so it was a public title,
both written and published with the greatest advantage of spreading
itself far and near, among all people, that could be, "for it was
written in three languages, and to those most known in the world at
that time." The Greek tongue was then known in most parts of the
world. The Hebrew was the Jews native language. And the Latin the
language of the Romans. So that it being written both in Hebrew,
Greek, and Latin, it was easy to be understood both by Jews and
Gentiles.
And indeed, unto this the providence of God had a special eye,
to make it notorious and evident to all the world; for even so all
things designed for public view, and knowledge were written. Joseph
us tells us of certain pillars, on which was engraven in letters of
Greek, and Latin, "It is a wickedness for strangers to enter into
the holy place". So the soldiers of Gordian, the third emperor, when
he was slain upon the borders of Persia, raised a monument for him,
and engraved his memorial upon it, in Greek, Latin, Persia, Judaic,
and Egyptian letters, that all people might read the same. And as it
was written in three learned languages, so it was exposed to view in
a public place; and at that time, when multitudes of strangers, as
well as Jews, were at Jerusalem; it was at the time of the passover;
so that all things concurred to spread and divulge the innocence of
Christ, vindicated in this title.
Thirdly, As it was a public, so it was an honourable title.
Such was the nature of it, saith Bucer; that in the midst of death,
Christ began to triumph by it. And by reason thereof, the cross
began to change its own nature, and instead of a rack, or engine of
torture, it became a throne of majesty. Yea, it might be called now,
as the church itself is, The pillar and ground of truth; for it held
out much of the gospel, much of the glory of Christ; as that pillar
does, to which a royal proclamation is affixed.
Fourthly, It was a vindicating title: it cleared up the honour,
dignity, and innocence of Christ, against all the false imputations,
calumnies, and blasphemies, which acre cast upon him before, by the
wicked tongues, both of Jews and Gentiles.
They had called him a deceiver, an usurper, a blasphemer; they
rent their clothes, in token of their detestation of his blasphemy;
because he made himself the Son of God, and King of Israel. But now
in this, they acknowledged him to be both Lord and Saviour. Not a
mock king, as they had made him before. So that herein the honour of
Christ was fully vindicated.
Fifthly, Moreover it was a predicting and presaging title.
Evidently foreshowing the propagation of Christ's kingdom, and the
spreading of his name and glory among all kindreds, nations,
tongues, and languages. As Christ has right to enter into all the
kingdoms of the earth, by his gospel, and set up his throne in every
nation: so it was presaged by this title that he should do so. And
that both Hebrews, Greeks, and Latins should be called to the
knowledge of him. Nor is it a wonder, that this should be predicted
by wicked Pilate, when Caiaphas himself, a man every way as wicked
as he, had prophesied to the same purpose, John 11: 51, 52. For
being High-Priest that year, he prophesied, That Jesus should die
for that nation, and not for that nation only, but that also he
should gather together in one, the children of God that were
scattered abroad. Yea, many have prophesied in Christ's name, who,
for all that, shall never be owned by him, Matth. 7: 22.
Sixthly, And lastly, It was an immutable title. The Jews
endeavoured, but could not persuade Pilate to alter it. To all their
importunities he returns this resolute answer, "What I have written,
I have written;" as if he should say, Urge me no more, I have
written his title, I cannot, I will not, alter a letter, a point
thereof. "Surely the constancy of Pi]ate at this time can be
attributed to nothing but divine special Providence." Most
wonderful! that he, who before was as inconstant as a reed shaken by
the wind, is now as fixed as a pillar of brass.
And yet more wonderful], that he should write down that very
particular in the title of Christ, This is the King of the Jews,
which was the very thing that so scared him but a little before, and
was the very consideration that moved him to give sentence. What was
now become of the fear of Caesar? that Pilate dares to be Christ's
herald, and publicly to proclaim him, a King of the Jews. This was
the title.
Secondly, We shall next enquire what hand the Divine Providence
had in this business.
And indeed, the providence of God in this hour, acted
gloriously, and wonderfully, these five ways.
First, In over-ruling the heart and hand of Pilate in the
draught and stile of it, and that contrary to his own inclination. I
doubt not but Pilate himself was ignorant of, and far enough from
designing that which the wisdom of providence aimed at in this
matter. He was a wicked man, and had no love to Christ. He had given
sentence of death against him; yet this is he that proclaimed him to
be Jesus, King of the Jews. It so over-ruled his pen, that he could
not write what was in his own heart and intention, but the quite
contrary; even a fair and public testimony of the kingly office of
the Son of God, This is the King of the Jews.
Secondly, Herein the wisdom of Providence was gloriously
displayed, in applying a present, proper, public remedy to the
reproaches and blasphemies which Christ had then newly received in
his name and honour. The superstitious Jews wound him, and Heathen
Pilate prepares a plaister to heal him: they reproach, he
vindicates; they throw the dirt, he washes it off. Oh the profound
and inscrutable wisdom of Providence!
Thirdly, Moreover, Providence eminently appeared at this time
in keeping so timorous a person, a man of so base a spirit, that
would not stick at any thing to please the people, from receding, or
giving ground in the least to their importunities. Is Pilate become
a man of such resolution and constancy? whence is this? but from the
God of the spirits of all flesh, who now flowed in so powerfully
upon his spirit, that he could not choose but write; and when he had
written, had no more power to alter what he had written, than he had
to refuse to write it.
Fourthly, Herein also much of the wisdom of Providence
appeared, in casting the ignominy of the death of Christ upon those
very men who ought to bear it. Pilate was moved by divine instinct,
at once to clear Christ, and accuse them. For it is as if he had
said, you have moved me to crucify your king, I have crucified him,
and now let the ignominy of his death rest upon your heads, who have
extorted this from me. He is righteous, the crime is not his but
yours.
Fifthly, And lastly, The providence of God wonderfully
discovered itself (as before was noted) in fixing this title to the
cross of Christ, when there was so great a confluence of all sorts
of people to take notice of it. So that it could never have been
more advantageously published, than it was at this time. So that we
may say, How wonderful are the works of God! "His ways are in the
sea, his paths in the great deeps; his footsteps are not known:" His
providence has a prospect beyond the understandings of all
creatures.
Inference 1. Hence it follows, That the providence of our God
can, and often does over-rule the counsels and actions of the worst
of men to his own glory.
It can serve itself by them that oppose it, and bring about the
glory and honour of Christ, by those very men, and means, which are
designed to lay it in the dust. "Surely the wrath of man shall
praise thee", Psal. 76: 10. The Jews thought when they crowned
Christ with thorns, bowed the knee, and mocked him, led him to
Golgotha and crucified him; that now they had utterly despoiled him
of all his kingly dignities; and yet even there he is proclaimed a
king. Thus the dispersion of the Jews, upon the death of Stephen,
spread the gospel far and near, "For they went everywhere preaching
the word," Acts 8: 4. Thus Paul's bonds for the gospel fell out to
the furtherance of the gospel, Phil. 1: 12. O the depth of Divine
Wisdom! to propagate and establish the interest of Jesus Christ, by
those very means that seem to import its destruction: that extracts
a medicine out of poison! How great a support should this be to the
faith of God's people! When all things seem to run cross to their
hopes and happiness! "Let Israel therefore hope in the Lord, for
with the Lord there is mercy, and with him is plenteous redemption,"
Psal. 130: 7. i.e. He is never at a loss for means to promote and
serve his own ends.
Inf. 2. Hence likewise it follows, That the greatest services
performed to Christ accidentally and undesignedly, shall never be
accepted nor rewarded of God. Pilate did Christ an eminent piece of
service. He did that for Christ that not one of his own disciples at
that time durst do; and yet this service was not accepted of God,
because he did it not designedly for his glory, but from the mere
overrulings of providence.
If there be first a willing mind, it is accepted, according to
what a man has, saith the apostle, Cor. 8: 12. The eye of God is
first and mainly upon the will; if that be sincere and right for
God, small things will be accepted; and if not, the greatest shall
be abhorred. So 1 Cor. 9: 17. If I do this thing (i.e. preach the
gospel) willingly, I have a reward; but if against my will, a
dispensation is committed to me, q.d. If I upon pure principles of
faith and love, from my heart, designing the glory of God, and
delighting to promote it by my ministry, do cheerfully and willingly
apply myself to the preaching of the gospel, I shall have acceptance
and reward with God; but if my work be a burden to me, and the
service of God esteemed as a bondage, why then providence may use me
for the dispensing of the gospel to others, but I myself shall lose
both reward and comfort. As it does not excuse my sin, that God can
bring glory to himself out of it; so neither does it justify an
action that God has praise and honour accidentally by it. Paul knew
that even the strife and envy in which some preached Christ, should
turn to his salvation; and yet he was not at all beholden to them
for promoting his salvation that way. So Pilate here promotes the
honour of Jesus Christ to whom he had no love, and whose glory he
did not at all design in this thing; and therefore has neither
acceptance nor reward with God.
O therefore, whatever you do for Christ, do it heartily,
designedly, for his glory: of a ready and willing mind; with pure
and sincere aims at his glory; for this is that the Lord more
respects, than the greatest services by accident.
Inf. 3. Would not Pilate recede from what he had written on
Christ's behalf? How shameful a thing is it for Christians to
retract what they have said or done on Christ's behalf? When Pilate
had asserted him to be king of the Jews, he maintained his
assertion, and all the importunity of Christ's enemies shall not
move him an hairs breadth from it. "that I have written, I have
written," q. d. I have said it, and I will not revoke it. Did Pilate
say, "What I have written, I have written:" and shall not we say,
What we have believed, we have believed: and what we have professed,
we have professed? that we have engaged to Christ, we have engaged.
We will stand to what we have done for him: we will never recant our
former ownings of and appearances for Christ.
As God's election, so your profession must be irrevocable. O
let him that is holy be holy still. That counsel given by a reverend
divine in this case, is both safe and good. "Be sure, (saith he) you
stand on good ground, and then resolve to stand your ground against
all the world. Follow God, and fear not men. Art thou godly! repent
not whatsoever thy religion cost thee. Let sinners repent, but let
not saints repent. Let saints repent of their faults, but not of
their faith: of their iniquities, but not of their righteousness.
Repent not of your righteousness, lest you afterward repent of your
repentance. - Repent not of your seal, or your forwardness, or
activity in the holy ways of the Lord. - Wish not yourselves a step
farther back, or a cubit lower in your stature, in the grace of God.
wish not any thing undone, concerning which God will say, Well
done."
In Galen's time it was a proverbial expression, when any one
would show the impossibility of a thing; you may as soon turn a
Christian from Christ as do it.
A true heart choice of Christ is without reserves, and what is
without reserves, will be without repentance. There is a stiffness
and stoutness of spirit which is our sin. But this is our glory, in
the matters of God, saith Luther, I assume this title, Cedo nulli,
"I yield to none:" If ye be hot and cold, off and on; profess, and
retract your profession. He that condemned Christ with his lips,
will condemn you by his example. Resolute Pilate shall be your
judge.
Inf. 4. Did Pilate affix such an honourable, vindicating title
to the cross? Then the cross of Christ is a dignified cross. Then
the cross and sufferings of Christ are attended with glory and
honour. Remember when your hearts begin to startle at the sufferings
and reproaches of Christ, there is an honourable title upon the
cross of Christ. And as it was upon his, so it will be upon your
cross also, if ye suffer for Christ. Moses saw it, which made him
esteem the very reproaches of Christ, above all the treasures of
Egypt, Heb. 11: 26. How did the martyrs glory in their sufferings
for Christ! calling their chains of iron, chains of gold; and their
manacles, bracelets.
I remember it is storied of Ludovicus Marsacus, a knight of
France, that when he, with divers other Christians of an inferior
rank and degree in the world, were condemned to die for religion.
and the gaoler had bound them with chains, but did not bind him
being a more honourable person than the rest: he was offended
greatly by that omission, and said, "Why do not you honour me with a
chain for Christ also, and create me a knight of that it lustrous
order?"
"To you (saith the apostle) it is given in the behalf of Christ
not only to believe, but also to suffer for his sake," Phil. 1: 29.
There is a two-fold honour attending the cross of Christ; one in the
very sufferings themselves; another, as the reward and fruit of
them. To be called out to suffer for Christ, is a great honour. Yea,
an honour peculiar to the saints. The damned suffer from Christ, the
wicked suffer for their sins. The angels glorify Christ by their
active but not their passive obedience. This is reserved as a
special honour for saints.
And as there is a great deal of honour in being called forth to
suffer on Christ's account; so Christ will confer special honour
upon his suffering saints, in the day of their reward, Mat. 10: 32.
"He that confesses me before men, him will I confess also before my
Father which is in heaven." O Sirs, one of these days the Lord will
break out of heaven, with a shout, accompanied with myriads of
angels, and ten thousands of his saints, those glittering courtiers
of heaven. The heavens and earth shall flame and melt before him;
and it shall be very tempestuous round about him; the graves shall
open, the sea and earth shall yield up their dead. You shall see him
ascending the awful throne of Judgement, and all flesh gathered
before his face; even multitudes, multitudes that no man can number.
And then to be brought forth by Christ before that great assembly of
angels and saints: and there to have an honourable mention and
remembrance made of your labours, and sufferings, your pains,
patience and self-denial, of all your sufferings, and losses for
Christ; and to hear from his mouth, Well done, good and faithful
servant: O what honour is this! Yet this shall be done to the man
that now chooses sufferings for Christ, rather than sin; That
esteems his reproaches greater riches than the treasures of Egypt.
I tell you, It is an honour the angels have not. I make no
doubt, but they would be glad, (had they bodies of flesh as we
have), to lay their necks on the block for Christ. But this is the
saints peculiar privilege. The apostles went away from the council
rejoicing, that they were honoured to be dishonoured for Christ: Or,
as we translate it, "counted worthy to suffer shame for him," Acts
5: 41. Surely, if there be any stigmata laudis, "marks of honour,"
they are such as we receive for Christ's sake. If there be any shame
that has glory in it, it is the reproach of Christ, and the shame
you suffer for his name.
Inf. 5. Did Pilate so stiffly assert and defend the honour of
Christ? What doubt can then be made of the success of Christ's
interest, and the prosperity of his cause: when the very enemies
thereof are made to serve it?
Rather than Christ shall want honour, Pilate, the man that
condemned him, shall do him honour. And as it fared with his person,
just so with his interest also. How often have the people of God
received mercies from the hands of their enemies? Rev. 12: 16. "The
earth helped the woman," i.e. wicked men did the church service. So
that this may singularly relieve us against all our despondencies
and fears of the miscarriage of the interest of Christ.
That people can never be ruined, who thrive by their losses;
conquer by being conquered; multiply by being diminished: Whose
worst enemies are made to do that for them, which friends cannot or
dare not do. See you a Heathen Pilate proclaiming the honour and
innocence of Christ; God will not want instruments to honour Christ
by. If others cannot, his very enemies shall.
Inf. 6. Did Pilate vindicate Christ in drawing up such a title
to be affixed to his cross? then hence it follows, That God will,
sooner or later, clear up the innocency and integrity of his people,
who commit their cause to him. Christ's name was clouded with many
reproaches; wounded through and through, by the blasphemous tongues
of his malicious enemies. He committed himself to him that judgeth
righteously, 1 Pet. 2: 23. and see how soon God vindicates him. That
is sweet and seasonable counsel for us, when our names are clouded
with unjust censures, Psal. 37: 5, 6. "Commit thy way unto the Lord;
trust also in Him, and he shall bring it to pass. He shall brings
forth thy righteousness as the light, and thy judgement as the noon
day." Joseph was accused of incontinence; David of treason; Daniel
of disobedience; Elijah of troubling Israel; Jeremiah of revolting;
Amos of preaching against the king; the Apostles of sedition,
rebellion, and alteration of laws; Christ himself of gluttony,
sorcery, blasphemy, sedition, but how did all these honourable names
wade out of their reproaches, as the sun out of a cloud! God cleared
all their honour for them even in this world. "Slanders (saith one)
are but as soap, which though it soils and daubs for the present,
yet it helps to make the garment more clean and shining." "When hair
is shaven, it comes the thicker, and with a new increase: so when
the razor of censure has (saith one) made your heads bare, and
brought on the baldness of reproach, be not discouraged, God has a
time to bring forth your righteousness as the light, by an apparent
conviction, to dazzle and discourage your adversaries."
The world was well changed, when Constantine kissed the hollow
of Paphnutius' eye, which was ere while put out for Christ. Scorn
and reproach is but a little cloud, that is soon blown over. But
suppose ye should not be vindicated in this world, but die under a
cloud upon your names; be sure God will clear it up, and that to
purpose in that great day. Then shall the righteous, (even in this
respect) shine forth as the sun, in the Kingdom of their Father.
Then every detracting mouth shall be stopped, and no more cruel
arrows of reproach shot at the white of your reputation.
Be patient therefore, my brethren, unto the coming of the Lord.
"The Lord comes with ten thousands of his saints, to execute
judgement upon all; and to convince all that are ungodly, of all
their ungodly deeds, which they have ungodly committed. And of all
their hard speeches which ungodly sinners have spoken against him,"
Jude 14, 15. Then shall they retract their censures, and alter their
opinions of the saints. If Christ will be our compurgator, we need
not fear who are our accusers. If your names, for his sake, be cast
out as evil, and spurned in the dirt; Christ will deliver it you
again in that day whiter than the snow in Salmon.
Inf. 7. Did Pilate give this title to cast the reproach of his
death upon the Jews, and clear himself of it? How natural is it to
men to transfer the fault of their own actions from themselves to
others? For when he writes, This is the king of the Jews, he wholly
charges them with the crime of crucifying their king: and it is as
if he had said, Hereafter let the blame and fault of this action lie
wholly upon your heads, who have brought the guilt of his blood upon
yourselves and children.
I am clear, you have extorted it from me. O where shall we find
a spirit so ingenuous, to take home to itself the shame of its own
actions, and charge itself freely with its own guilt? Indeed it is
the property of renewed, gracious hearts to remember, confess, and
freely bewail their own evils, to the glory of God: and that is a
gracious heart indeed, which in this case judgeth, that the glory,
which by confession, goes to the name of his God, is not so much
glory lost to his own name, but it is the power of grace moulding
our proud natures into another thing, that must bring them to his.
(continued in file 28...)
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