The Fountain of Life
The Fountain of Life opened up: or, a display
of Christ in his essential and mediatorial glory
by John Flavel
Christ's Humiliation in his Life
"And being found in fashion as a man, he humbled himself;
and became obedient to death, even the death of the cross." Phil. 2:8
This scripture has been once already under consideration,
and, indeed, can never be enough considered: It holds forth the humbled
state of the Lord Jesus, during the time of his abode on earth. The sum of
it was delivered you before in this point:
DOCTRINE. That the state of Christ, from his
conception to his resurrection, was a state of deep debasement and
humiliation.
The humiliation of Christ was proposed to you under these
three general heads or branches; of his humiliation in his incarnation; his
humiliation in his life; and his humiliation in his death. How he was
humbled by incarnation, has been opened above in the 18th sermon. How he was
humbled in his life, is the design of this sermon: yet expect not that I
should give you here an exact history of the life of Christ. The scriptures
speak but little of the private part of his life, and it is not my design to
dilate upon all the memorable passages that the evangelists (those faithful
narrators of the life of Christ) have preserved for us; but only to observe
and improve those more observable particulars in his life, wherein
especially he was humbled: and such are these that follow.
First, The Lord Jesus was humbled in his very infancy, by
his circumcision according to the law. For being of the stock of Israel, he
was to undergo the ceremonies, and submit to the ordinances belonging to
that people, and thereby to put an end to them; for so it became him to
fulfill all righteousness. Luke 2:21. "And when eight days were accomplished
for the circumcising of the child, his name was called Jesus." Hereby the
Son of God was greatly humbled, especially in these two respects.
1. In that hereby he obliged himself to keep the whole
law, though he was the Law-maker; Gal. 5:3. "For I testify again to every
man that is circumcised, that he is a debtor to do the whole law." The
apostle's meaning is, he is a debtor in regard of duty, because he that
thinks himself bound to keep one part of the ceremonial law, does thereby
bind himself to keep it all; for where all the parts are inseparably united,
(as they are in the law of God) we pull all upon us, by engaging or meddling
with any one. And he that is a debtor in duty to keep the whole law, quickly
becomes a debtor in regard of penalty, not being able to keep any part of
it. Christ therefore coming as our surety, to pay both those debts, the debt
of duty, and the debt of penalty to the law; He, by his circumcision,
obliges himself to pay the whole debt of duty by fulfilling all
righteousness: and though his obedience to it was so exact and perfect, that
he contracted no debt of penalty for any transgression of his own, yet he
obliges himself to pay the debt of penalty which he had contracted, by
suffering all the pains due to transgressors. This was that intolerable yoke
that none were able to bear but Christ, Acts 15:10. And it was no small
measure of Christ to bind himself to the law, as a subject made under it:
For he was the Law-giver, above all law: and herein that sovereignty of a
God (one of the choice flowers in the crown of heaven) was obscured and
veiled by his subjection.
2. Hereby he was represented to the world not only as a
subject, but also as a sinner: for though he was pure and holy, yet this
ordinance passing upon him, seemed to imply as if corruption had indeed been
in him, which must be cut off by mortification. For this was the mystery
principally intended by circumcisions: it served to mind and admonish
Abraham, and his seed, of the natural guiltiness, uncleanness, and
corruption of their hearts and nature. So Jer. 4:4, "Circumcise yourselves
unto the Lord, and take away the foreskins of your hearts, you men of
Judah;" that is the sinfulness and corruption of them. Hence the rebellious
and immortified are called "stiff-necked and uncircumcised in heart," as it
is Acts 7:51. And as it served in convince of natural uncleanness, so it
signified and sealed "the putting off the body of the sins of the flesh," as
the apostle phrases it, Col. 2:11. Now, this being the end of God in the
institution of this ordinance for Abraham and his ordinary seed, Christ, in
his infancy, by submitting to it, did not only veil his sovereignty by
subjection, but was also represented as a sinner to the world, though most
holy and pure in himself.
Secondly, Christ was humbled by persecution, and that in
the very morning of his life: he was banished almost as soon as born. Matth.
2:13. "Flee into Egypt (says the angel to Joseph) and be you there until I
bring you word, for Herod will seek the young child to destroy him."
Ungrateful Herod! was this entertainment for a Savior? what, raise a country
against him, as if a destroyer, rather than a Savior, had landed upon the
coast? what, deny him the protection of those laws, under which he was born,
and that before he had broken the least punctilio of them? The child of a
beggar may claim the benefit and protection of law, as his birth-right; and
must the Son of God be denied it! But herein Herod fulfilled the scriptures,
while venting his own lusts; for so it was foretold, Jer. 31:15. And this
early persecution was not obscurely hinted in the title of the 22d Psalm,
that psalm which looks rather like a history of the New, than a prophecy of
the Old Testament; for as it contains a most exact description of Christ's
sufferings, so it is fitted with a most suitable title, To the chief
musician upon Aijeleth Shahar, which signifies the Hind of the morning, or
that deer which the Hunter rouses betides in the morning, and singles out to
hunt down that day; and so they did by him, as the 16th verse will tell you;
for, (says he), "Dogs have compassed me, the assembly of the wicked have
enclosed me." Upon which Musculus sweetly and ingeniously descants: "O what
sweet venison, (says he) is the flesh of Christ! abundantly sweeter to the
believing soul, than that which the nobles of this world esteem most
delicate: and lest it should want the highest and richest savor to a
delicate palate, Christ, our hart, was not only killed, but hunted to the
purpose before he was killed; even as great men use, by hunting and chasing,
before they cut the throat of the deer, to render its flesh more sweet,
tender, and delicate:" Thus was Christ hunted betides out of the country he
was born in. And, no doubt but where such dogs scent and wind the Spirit of
Christ in any, they would pursue them also to destruction, did not a
gracious Providence rate them off. But to returns, how great a humiliation
is this to the Son of God, not only to become an infant, but in his infancy,
to be hurried up and down, and driven out of his own land as a vagabond!
Thirdly, Our Lord Jesus Christ was yet more humbled in
his life, by that poverty and outward meanness which all along attended his
condition: he lived poor and low all his days, so speaks the apostle, 2 Cor.
8:9. "Though he was rich, yet for our sakes he became poor;" so poor, that
he was never owner of a house to dwell in, but lived all his days in other
men's houses, or lay in the open air. His outward condition was more
neglected and destitute than that of the birds of the air, or beasts of the
earth; so he told that scribe, who professed such readiness and resolution
to follow him, but was soon cooled, when Christ told him, Matth. 8:20. "The
foxes have holes, and the birds of the air have nests; but the Son of man
has not where to lay his head.
It was a common saying, among the Jews, when the Messiah
comes, he will not find a place to sit down in. Sometimes he feeds upon
barley bread and broiled fish, and sometimes he was hungry, and had nothing
to eat, Mark 11:12. As for money, he was much a stranger to it; when the
tribute-money was demanded of him, he and Peter were not so well furnished
to make half-a-crown between them to pay it, but must work a miracle for it,
Matt. 17 ult.
He came hot to be ministered unto, but to minister, Mat.
20:28. not to amass earthly treasures, but to bestow heavenly ones. His
great and heavenly soul neglected and despised those things, that too many
of his own too much admire and prosecute. He spent not a careful thought
about those things that eat up thousands and ten thousands of our thoughts.
Indeed he came to be humbled, and to teach men by his example the vanity of
this world, and pour contempt upon the ensnaring glory of it; and therefore
went before us in a chosen and voluntary poverty: yet he lived not a
mendicant life neither; but was sometimes fed by ordinary, and sometimes by
miraculous and extraordinary ways. He had wherewith to support that precious
body of his, until the time was come to offer it up to God; but would not
indulge and pamper that flesh, which he purposely assumed to be humbled in.
Fourthly, Our dear Jesus was yet further humbled in his
life, by the horrid temptations wherewith Satan assaulted him, than which
nothings could be more grievous to his holy heart. The Evangelist gives us
an account of this in Luke 4 from the first to the fourteenth verse: in
which context you find how the bold and envious spirit meets the Captain of
our salvation in the field, comes up with him in the wilderness, when he was
solitary, and had not a second with him, verse 1. There he keeps him fasting
forty days and forty nights, to prepare him to close with his temptation:
all this while Satan was pointing and edging that temptation, with which at
last he resolves to try the bosom of Christ by a home thrust. verse 2. By
this time he supposes Christ was hungry, (as indeed he was) and now he
thought it was time to make his assault, which he does in a very suitable
temptation at first, and with variety of temptations, trying several weapons
upon him afterwards But whom he had made a thrust at him with that first
weapon, in which he especially trusted, "command that these stones may be
made bread," verse 3, and saw how Christ had put it by, verse 4, then he
changes postures and assaults him with temptations to blasphemy, even "to
fall down and worship the Devil." But when he saw he could fasten nothing on
him, that he was as pure fountain water in a crystal phial, how much soever
agitated and shaken, no dregs, or filthy sediment would rise, but he
remained pure still: I say, seeing this, he makes a politic retreat, quits
the field for a season, verse 13. yet leaves it cum animo revertendi, with a
resolution to return to him again. And thus was our blessed Lord Jesus
humbled by the temptations of Satan: and what can you imagine more
burdensome to him that was brought up from eternity with God, delighting in
the holy Father, to be now shut into a wilderness with the Devil, there to
be baited so many days, and have his ears filled, though not defiled, with
horrid blasphemy, quantum mutatus AB illo? O how was the case altered with
Christ! From what, to what was he now come? A chaste woman would account it
no common misery to be dogged up and down, and solicited by some vile
ruffian, though there were no danger of defilement.
A man would account it no small unhappiness to be shut up
five or six weeks together with the Devil, though appearing in a human
shape, and to hear no language but that of hell spoken all that time; and
the more holy the man is, the more would he be afflicted to hear such
blasphemies malignantly spat upon the holy and reverend name of God; much
more to be solicited by the devil to join with him in it. This, I say, would
be accounted no small misery for a man to undergo. How great a humiliation
then must it be to the great God, to be humbled to this! to see a slave of
his house, setting upon himself the Lord! His jailer coming is take him
prisoner, if he can! A base apostate spirit, daring to attempt such things
as these upon him! Surely this was a deep abasement to the Son of God,
Fifthly, Our blessed Lord Jesus was yet more humbled in
his life than all this, and that by his own sympathy with others, under all
the burdens that made him groan. For he, much more than Paul, could say, who
is afflicted, and I burn not? He lived all his time as it were in an
hospital among the sick and wounded. And so tender was his heart, that every
groan for sin, or under the effects of sin, pierced him so, that it was
truly said, "himself bare our sicknesses, and took our infirmities," Matth.
8:16, 17. It was spoken upon the occasion of some poor creatures that were
possessed by the devil, and brought to him to be dispossessed. It is said of
him, John 11:33 "That when he saw Mary weeping, and the Jews also weeping
which came with her, he groaned in the Spirit, and was troubled." And verse
35. Jesus wept: yes, his heart flowed with pity for them that had not one
drop of pity for themselves. Witness his tears spent upon Jerusalem, Luke
19:41, 42. He foresaw the misery that was coming, though they never foresaw,
nor feared it. O how it pierced him to think of the calamities hanging over
that great city! Yes, he mourned for them that could not mourn for their own
sins. Therefore it is said, Mark 3:5. "He was grieved for the hardness of
the people's hearts." So that the commendation of a good physician, that he
does as it were die with every patient, was most applicable to our
tender-hearted Physician. This was one of those things that made him "a man
of sorrows, and acquainted with grief." For the more holy any is, the more
he is grieved and afflicted for the sin of others; and the more tender any
man is, the more he is pierced with beholding the miseries that lie upon
others. And it is sure, never any heart more holy, or more sensible, tender
and compassionate than Christ's.
Sixthly, Lastly, That which yet helped to humble him
lower, was the ungrateful, and most base and unworthy entertainment the
world gave him. He was not received or treated like a Savior, but as the
vilest of men. One would think that he who came from heaven, "to give his
life a ransom for many," Matt. 20:28. He that was, "not sent to condemn the
world, but that the world through him might be saved", John 3:17. He that
came "to dissolve the works of the devil," 1 John 3:8. knock off the chains,
"open the prison-doors, proclaim liberty to the captives," Isa. 61:1. I say,
when such a Savior arrived, O with what acclamations of joy, and
demonstration of thankfulness, should he have been received? One would have
thought they should even kiss the ground he trod upon: but instead of this,
he was hated, John 15:13. He was despised by them, Matt. 13:55. So
reproached that he became "the reproach of men," as who should say, a corner
for everyone to spit in; a butt for every base tongue to shoot at, Psalm.
22:6. Accused of working his miracles by the power of the devil, Mat. 12:24.
He was trod upon as a worm, Psalm. 22:6. They buffeted him, Matt. 26:67.
smote him on the head, Matt. 27:30. arrayed him as a fool, ver. 20. spat in
his face, ver. 30. despised him as the basest of men, "this fellow said,"
Matt. 26:61. One of his own followers sold him, another forswore him, and
all forsook him in his greatest troubles, All this was a great abasement to
the Son of God, who was not thus treated for a day, or in one place, but all
his days, and in all places. "He endured the contradiction of sinners
against himself." In these particulars I have pointed out to you something
of the humble life Christ lived in the world. From all these particulars
some useful inferences will be noted.
INFERENCE 1. From the first degree of Christ's
humiliation, in submitting to be circumcised, and thereby obliging himself
to fulfill the whole law, it followeth, that justice itself may set both
hand and seal to the acquittances and discharges of believers. Christ hereby
obliged himself to be the law's pay-master, to pay its utmost demand; to
bear that yoke of obedience that never any before him could bear. And as his
circumcision obliged him to keep the whole law; so he was most precise and
punctual in the observation of it: so exact, that the sharp eye of Divine
Justice cannot espy the least flaw in it; but acknowledges full payment, and
stands ready to sign the believer a full acquittance. Rom. 3:15. "That God
may be just, and the justifier of him that believes in Jesus." Had not
Christ been thus obliged, we had never been discharged. Had not his
obedience been an entire, complete, and perfect thing, our justification
could not have been so. He that has a precious treasure, will be loth to
adventure it in a leaky vessel: woe to the holiest man on earth, if the
safety of his precious soul were to be adventured on the bottom of the best
duty that ever he performed. But Christ's obedience and righteousness is
firm and sound; a bottom that we may safely adventure all in.
INFERENCE. 2. From the early flight of Christ into Egypt
we infer, That the greatest innocence and piety cannot exempt from
persecution and injury. Who more innocent than Christ? And who more
persecuted? The world is the world still. "I have given them your word, and
the world has hated them," John 17:14. The world lies in wait as a thief for
them that carry this treasure; they who are empty of it may sing before him,
he never stops them: but persecution follows piety as the shadow does the
body, 2 Tim. 3:12. "All that will live godly in Christ Jesus, must suffer
persecution." Whoever resolves to live holy, must never expect to live
quietly. It is godliness, and godliness in Christ Jesus, that is such as is
derived from Christ, tulle godliness; and it is true godliness as it is
manifested in practice. All that will live godly, that will exert holiness
in their lives, which convinces and galls the consciences of the ungodly. It
is this enrages, for there is an enmity and antipathy between them: and this
enmity runs in the blood; and it is transmitted with it from generation to
generation, Gal. 4:29. "As then he that was born after the flesh, persecuted
him that was born after the Spirit; even so it is now." Mark, so it was, and
so still it is. "Cain's club is still carried up and down crimsoned with the
blood of Abel," said Bucholtzer: but thus it must be, to conform us unto
Christ: and O that your spirits, as well as your conditions, may better
harmonize with Christ. He suffered meekly, quietly, and self-denyingly; be
you like him. Let it not be said of you, as it is of the hypocrite, whose
lusts are only hid, but not mortified by his duties, that he is like flint,
which seems cold; but if you strike him, he is all fiery. To do well, and
suffer ill, is Christ-like.
INFERENCE. 3. From the third particular of Christ's
humiliation, I infer, that such as are full of grace and holiness, may be
destitute and empty of creature-comforts. What an overflowing fullness of
grace was there in Christ? and yet to what a low ebb did his outward
comforts sometimes fall? and as it fared with him, so with many others now
in glory with him, while they were in the way to that glory; 1 Cor. 4:11.
"Even to this present hour, we both hunger and thirst, and are naked, and
buffeted and have no certain dwelling-place." Their souls were richly
clothed with robes of righteousness, their bodies naked or meanly clad.
Their souls fed high, even on hidden manna, their bodies hungry. Let us be
content (says Luther) with our hard fare; for do we not feast with angels
upon that bread of life? Remember, when wants pinch hard, that these fix no
marks of Gods hatred upon you. He has dealt no worse with you than he did
with his own Son. Nay, which of you is not better accommodated than Christ
was? If you be hungry or thirsty, you have some refreshments; you have beds
to lie on; the Son of man had not where to lay his head; the Heir of all
things had sometimes nothing to eat. And remember you are going to a
plentiful country, where all your wants will be supplied; "poor in the
world, rich in faith, and heirs of the kingdom which God has promised,"
James 2:5. The meanness of your present, will add to the luster of your
future condition.
INFERENCE. 4. From the fourth particular of Christ's
humiliation in his life, by Satan's temptations, we infer, That those in
whom Satan has no interest, may have most trouble from him in this world,
John 14:30. "The Prince of this world comes, and has nothing in me." Where
he knows he cannot be a conqueror he will not cease to be a troubler. This
bold and daring spirit adventures upon Christ himself; for doubtless he was
filled with envy at the sight of him, and would do what he could though to
no purpose, to obstruct the blessed design in his hand. And it was the
wisdom and love of Christ to admit him to come as near him as might be, and
try all his darts upon him; that by this experience he might be filled with
pity to support them that are tempted. And as he set on Christ, so much more
will he adventure upon us; and but too oft comes off a conqueror. Sometimes
he shoots the fiery darts of blasphemous injections. These fall as flashes
of lightning on the dry thatch, which instantly sets all in a combustion,
And just so it is attended with an after thunderclap of inward horror, that
shivers the very heart, and strikes all into confusion within.
Divers rules are prescribed in this case to relieve poor
distressed ones. One adviseth to think seriously on that which is darted
suddenly, and to do by your hearts as men used to do with young horses, that
are apt to start and boggle at everything in the way; we bring them close to
the things they fright at, make them look on them, and smell to them, that
time and better acquaintance with such things, may teach them not to start.
Others advise to diversions of the thoughts, as much as may be, to think
quite another way. These rules are contrary to one another, and I think
signify but little to the relief of a poor soul so distressed.
The best rule, doubtless, is that of the apostle, Eph.
6:16. "Above all, taking the shield of faith, wherewith you shall be able to
quench all the fiery darts of the wicked." Act your faith, my friends, upon
your tempted Savior, who passed through temptations before you: and
particularly exercise faith on three things in Christ's temptations.
1. Believingly consider, how great variety of temptations
were tried upon Christ; and of what a horrid blasphemous nature that was,
fall down and worship me.
2. Believingly consider, that Christ came off a perfect
conqueror in the day of his trial, beat Satan out of the field. For he saw
what he attempted on Christ was as impossible as to batter the body of the
sun with snow-balls.
3. Lastly, Believe that the benefits of those his
victories and conquests are for you; and that for your sakes he permitted
the tempter to come so near him: as you find, Heb. 2:18.
Objection. Heb. 4:15. If you say, true, Christ was
tempted as well as I; but there is a vast differences between his
temptations and mine: fir the prince of this world came, and found nothing
in him, John 14:13. He was not internally defiled, though externally
assaulted; but I am defiled by them as well as troubled.
Solution. This is a different case. True, it is so, and
must be so, or else it had signified nothing to your relief: For had Christ
been internally defiled, he had not been a fit Mediator for you; nor could
you have had any benefit, either by his temptations, or sufferings for you.
But he being tempted, and yet still escaping the defilement of sin, has not
only satisfied for the sins you commit when tempted, but also got an
experimental sense of the misery of your condition, which is in him, (though
now in glory) as a spring of pity and tender compassion to you. Remember,
poor tempted Christian, "the God of peace shall shortly tread Satan under
your feet," Rom. 16:20. You shall set your foot on the neck of that enemy:
and as soon as both your feet are over the threshold of glory, you shall
cast back a smiling look, and say, now, Satan, do your worst; now I am there
where you canned not come. Mean while, until you be out of his reach, let me
advise you to go to Jesus Christ, and open the matter to him; tell him how
that base spirit falls upon you, yes, sets upon you, even in his presence:
entreat him to rebuke and command him off: beg him to consider your case,
and say, Lord, do you remember how your own heart was once grieved, though
not defiled, by his assaults? I have grief and guilt together upon me. Ah
Lord, I expect pity and help from you; you know the heart of a stranger, the
heart of a poor and tempted one. This is singular relief in this case. O try
it!
INFERENCE. 5. Was Christ yet more humbled, by his own
sympathy with others in their distresses? Hence we learn, that a
compassionate spirit, towards such as labor under burdens of sin, or
affliction, is Christ like, and truly excellent: this was the Spirit of
Christ: O be like him! Put on as the elect of God, affections of mercy, Col.
3:12. "Weep with them that weep, and rejoice with them that rejoice," Rom.
12:15. It was Cain that said "Am I my brother's keeper?" Blessed Paul was of
a contrary temper, 2 Cor. 11:29. "Who is weak, and I am not weak? Who is
offended, and I burn not?" Three things promote sympathy in Christians, one
is the Lords pity for them; he does as it were suffer with them; "in all
their afflictions he was afflicted;" Isa. 63:9. Another is, the relation we
sustain to God's afflicted people: they are members with us in one body, and
the members should have the same care of one another, 1 Cor. 12:25. The last
is, we know not how soon ourselves may need from others, what others now
need from us. "Restore him with the spirit of meekness, considering
yourself, lest you also be tempted," Gal. 6:1.
INFERENCE. 6. Did the world help on the humiliation of
Christ by their base and vile usage of him? Learn hence that the judgement
the world gives of persons, and their worth, is little to be regarded.
Surely it dispenses its smiles and honors very preposterously and unduly, in
this respect, among others, the saints are styled persons, "of whom the
world is not worthy" Heb. 11:38. that is it does not deserve to have such
choice spirits as these are, left in it, since it knows not how to use or
treat them. It was the complaint of Salvian, above eleven hundred years ago?
"if any of the nobility (says he) do but begin to turn to God, presently he
loses the honor of nobility! O in how little honor is Christ among Christian
people, when religion shall make a man ignoble! So that (as he adds) many
are compelled to be evil, lest they should be esteemed vile." And indeed, if
the world gives us any help to discover the true worth and excellency of men
by, it is by the rule of contraries, for the most part. Where it fixes its
marks of hatred, we may usually find that which invites our respect and
love. It should trouble us the less to be under the slights and disrespects
of a blind world. "I could be even proud upon it, (says Luther) that I see I
have an ill name from the world." And Jerome "blessed God that counted him
worthy to be hated of the world." Labor to stand right in the judgement of
God, and trouble not yourself for the rash and headlong censures of men. Let
wicked men, says one, cut the throat of my credit, and do as they like best
with it; when the wind of their calumnies has blown away my good name from
me in the way to heaven, I know Christ will take my name out of the mire,
and wash it, and restore it to me again.
INFERENCE. 7. From the whole of Christ's humiliation in
his life, learn you to pass through all the troubles of your life with a
contended, composed spirit, as Christ your fore-runner did. He was
persecuted, and bare it meekly: poor, and never murmured; tempted, and never
yielded to the temptation; reviled, and reviled not again. When you
therefore pass through any of these trials, look to Jesus, and consider him.
See how he that passed through those things before you, managed himself in
like circumstances; yes, not only beat the way by his pattern, and example
for you, but has in everyone of those conditions left a blessing behind him,
for them that follow his steps. Thanks be to God for Jesus Christ!