In the foregoing chapters, we saw the Captain of
our salvation engaged with the powers of darkness, attacked by
them, and vigorously attacking them; victory seemed to hover
between the combatants; nay, at length, it inclined to the enemies'
side, and our Champion fell before them; behold, God has delivered
his strength into captivity, and his glory into the enemies' hand.
Christ in the grave is like the ark in Dagon's temple; the powers
of darkness seemed to ride masters, but then the Lord awaked as one
out of sleep, and like a mighty man that shouteth by reason of
wine,
1 In the end of the sabbath, as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. 2 And, behold, there was a great earthquake: for the angel of the Lord descended from heaven, and came and rolled back the stone from the door, and sat upon it. 3 His countenance was like lightning, and his raiment white as snow: 4 And for fear of him the keepers did shake, and became as dead men. 5 And the angel answered and said unto the women, Fear not ye: for I know that ye seek Jesus, which was crucified. 6 He is not here: for he is risen, as he said. Come, see the place where the Lord lay. 7 And go quickly, and tell his disciples that he is risen from the dead; and, behold, he goeth before you into Galilee; there shall ye see him: lo, I have told you. 8 And they departed quickly from the sepulchre with fear and great joy; and did run to bring his disciples word. 9 And as they went to tell his disciples, behold, Jesus met them, saying, All hail. And they came and held him by the feet, and worshipped him. 10 Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me.
For the proof of Christ's resurrection, we
have here the testimony of the angel, and of Christ
himself, concerning his resurrection. Now we may think that it
would have been better, if the matter had been so ordered, that a
competent number of witnesses should have been present, and have
seen the stone rolled away by the angel, and the dead body
reviving, as people saw Lazarus come out of the grave, and then the
matter had been past dispute; but let us not prescribe to Infinite
Wisdom, which ordered that the witnesses of his resurrection should
see him risen, but not see him rise. His incarnation
was a mystery; so was this second incarnation (if we may so
call it), this new making of the body of Christ, for his
exalted state; it was therefore made in secret. Blessed are they
that have not seen, and yet have believed. Christ gave such
proofs of his resurrection as were corroborated by the
scriptures, and by the word which he had spoken
(
I. The coming of the good women to the sepulchre.
Observe, 1. When they came; in
the end of the sabbath, as it began to dawn toward the first day of
the week,
(1.) He arose the third day after
his death; that was the time which he had often prefixed, and he
kept within it. He was buried in the evening of the sixth day of
the week, and arose in the morning of the first day of the
following week, so that he lay in the grave about thirty-six or
thirty-eight hours. He lay so long, to show that he was really and
truly dead; and no longer, that he might not see corruption.
He arose the third day, to answer the type of the prophet Jonas
(
(2.) He arose after the Jewish
sabbath, and it was the passover-sabbath; all that day he lay
in the grave, to signify the abolishing of the Jewish feasts and
the other parts of the ceremonial law, and that his people must be
dead to such observances, and take no more notice of them than he
did when he lay in the grave. Christ on the sixth day
finished his work; he said, It is finished; on the
seventh day he rested, and then on the first day of the next week
did as it were begin a new world, and enter upon new work. Let no
man therefore judge us now in respect of the new moons, or
of the Jewish sabbaths, which were indeed a shadow of good
things to come, but the substance if of Christ. We
may further observe, that the time of the saints' lying in the
grave, is a sabbath to them (such as the Jewish sabbath was, which
consisted chiefly in bodily rest), for there they rest from
their labours (
(3.) He arose upon the first day of the
week; on the first day of the first week God commanded the
light to shine out of darkness; on this day therefore did he
who was to be the Light of the world, shine out of the darkness of
the grave; and the seventh-day sabbath being buried with Christ, it
arose again in the first-day sabbath, called the Lord's day
(
(4.) He arose as it began to dawn
toward that day; as soon as it could be said that the third
day was come, the time prefixed for his resurrection, he
arose; after his withdrawings from his people, he returns
with all convenient speed, and cuts the work as
short in righteousness as may be. He had said to his
disciples, that though within a little while they should not see
him, yet again a little while, and they should see
him, and accordingly he made it as little a while as possible,
2. Who they were, that came to the sepulchre; Mary Magdalene and the other Mary, the same that attended the funeral, and sat over against the sepulchre, as before they sat over against the cross; still they studied to express their love to Christ; still they were inquiring after him. Then shall we know, if we thus follow on to know. No mention is made of the Virgin Mary being with them; it is probable that the beloved disciple, who had taken her to his own home, hindered her from going to the grave to weep there. Their attendance on Christ not only to the grave, but in the grave, represents his like care for those that are his, when they have made their bed in the darkness. As Christ in the grave was beloved of the saints, so the saints in the grave are beloved of Christ; for death and the grave cannot slacken that bond of love which is between them.
3. What they came to do: the other evangelists say that they came to anoint the body; Matthew saith that they came to see the sepulchre, whether it was as they left it; hearing perhaps, but not being sure, that the chief priests had set a guard upon it. They went, to show their good-will in another visit to the dear remains of their beloved Master, and perhaps not without some thoughts of his resurrection, for they could not have quite forgotten all he had said of it. Note, Visits to the grave are of great use to Christians, and will help to make it familiar to them, and to take off the terror of it, especially visits to the grave of our Lord Jesus, where we may see sin buried out of sight, the pattern of our sanctification, and the great proof of redeeming love shining illustriously even in that land of darkness.
II. The appearance of an angel of the Lord
to them,
1. There was a great earthquake.
When he died, the earth that received him, shook for fear;
now that he arose, the earth that resigned him, leaped for
joy in his exaltation. This earthquake did as it were loose
the bond of death, and shake off the fetters of the grave,
and introduce the Desire of all nations,
2. The angel of the Lord descended from heaven. The angels frequently attended our Lord Jesus, at his birth, in his temptation, in his agony; but upon the cross we find no angel attending him: when his Father forsook him, the angels withdrew from him; but now that he is resuming the glory he had before the foundation of the world, now, behold, the angels of God worship him.
3. He came, and rolled back the stone from
the door, and sat upon it. Our Lord Jesus could have rolled back
the stone himself by his own power, but he chose to have it
done by an angel, to signify that having undertaken to make
satisfaction for our sin, imputed to him, and being under arrest
pursuant to that imputation, he did not break prison, but
had a fair and legal discharge, obtained from heaven; he did
not break prison, but an officer was sent on purpose to roll
away the stone, and so to open the prison door, which would
never have been done, if he had not made a full
satisfaction. But being delivered for our offences, to complete
the deliverance, he was raised again for our justification;
he died to pay our debt, and rose again to take out our
acquittance. The stone of our sins was rolled to the
door of the grave of our Lord Jesus (and we find the rolling of a
great stone to signify the contracting of guilt,
4. That his countenance was like
lightning, and his raiment white as snow,
5. That for fear of him the keepers did
shake, and became as dead men,
III. The message which this angel delivered
to the women,
1. He encourages them against their
fears,
2. He assures them of the resurrection
of Christ; and there was enough in that to silence their fears
(
Two things the angel refers these women to, for the confirmation of their faith, touching Christ's resurrection.
[1.] To his word now fulfilled, which they might remember; He is risen, as he said. This he vouches as the proper object of faith; "He said that he would rise, and you know that he is the Truth itself, and therefore have reason to expect that he should rise; why should you be backward to believe that which he told you would be?" Let us never think that strange, of which the word of Christ has raised our expectations, whether the sufferings of this present time, or the glory that is to be revealed. If we remember what Christ hath said to us, we shall be the less surprised at what he does with us. This angel, when he said. He is not here, he is risen, makes it to appear that he preaches no other gospel than what they had already received, for he refers himself to the word of Christ as sufficient to bear him out; He is risen, as he said.
[2.] To his grave now empty, which they might look into; "Come, see the place where the Lord lay. Compare what you have heard, with what you see, and, putting both together, you will believe. You see that he is not here, and, remembering what he said, you may be satisfied that he is risen; come, see the place, and you will see that he is not there, you will see that he could not be stolen thence, and therefore must conclude that he is risen." Note, It may be of use to affect us, and may have a good influence upon us, to come, and with an eye of faith see the place where the Lord lay. See the marks he has there left of his love in condescending so low for us; see how easy he has made that bed, and how lightsome, for us, by lying in it himself; when we look into the grave, where we expect we must lie, to take off the terror of it, let us look into the grave where the Lord lay; the place where our Lord lay, so the Syriac. The angels own him for their Lord, as well as we; for the whole family, both in heaven and earth, is named from him.
3. He directs them to go carry
the tidings of it to his disciples (
(1.) The disciples of Christ must first be told the news; not, Go, tell the chief priests and the Pharisees, that they may be confounded; but, Tell the disciples, that they may be comforted. God anticipates the joy of his friends more than the shame of his enemies, though the perfection of both is reserved for hereafter. Tell his disciples; it may be they will believe your report, however tell them, [1.] That they may encourage themselves under their present sorrows and dispersions. It was a dismal time with them, between grief and fear; what a cordial would this be to them now, to hear, their Master is risen! [2.] That they may enquire further into it themselves. This alarm was sent them, to awaken them from that strange stupidity which had seized them, and to raise their expectations. This was to set them on seeking him, and to prepare them for his appearance to them. General hints excite to closer searches. They shall now hear of him, but shall very shortly see him. Christ discovers himself gradually.
(2.) The women are sent to tell it
to them, and so are made, as it were, the apostles of the
apostles. This was an honour put upon them, and a recompence
for their constant affectionate adherence to him, at the cross, and
in the grave, and a rebuke to the disciples who forsook him. Still
God chooses the weak things of the world, to confound the mighty,
and puts the treasure, not only into earthen vessels, but
here into the weaker vessels; as the woman, being
deceived by the suggestions of an evil angel, was first in
the transgression (
(3.) They were bid to go quickly
upon this errand. Why, what haste was there? Would not the news
keep cold, and be welcome to them at any time? Yes, but they were
now overwhelmed with grief, and Christ would have this cordial
hastened to them; when Daniel was humbling himself before God for
sin, the angel Gabriel was caused to fly swiftly with a
message of comfort,
(4.) They were directed to appoint the disciples to meet him in Galilee. There were other appearances of Christ to them before that in Galilee, which were sudden and surprising; but he would have one to be solemn and public, and gave them notice of it before. Now this general rendezvous was appointed in Galilee, eighty or a hundred miles from Jerusalem; [1.] In kindness to those of his disciples that remained in Galilee, and did not (perhaps they could not) come up to Jerusalem; into that country therefore he would go, to manifest himself to his friends there. I know thy works, and where thou dwellest. Christ knows where his disciples dwell, and will visit there. Note, The exaltation of Christ doth not make him forget the meaner and poorer sort of his disciples, but even to them that are at a distance from the plenty of the means of grave he will graciously manifest himself. [2.] In consideration of the weakness of his disciples that were now at Jerusalem, who as yet were afraid of the Jews, and durst not appear publicly, and therefore this meeting was adjourned to Galilee. Christ knows our fears, and considers our frame, and made his appointment where there was least danger of disturbance.
Lastly, The angel solemnly affirms
upon his word the truth of what he had related to them; "Lo, I
have told you, you may be assured of it, and depend upon it;
I have told you, who dare not tell a lie." The word
spoken by angels was stedfast,
IV. The women's departure from the
sepulchre, to bring notice to the disciples,
1. What frame and temper of spirit they
were in; They departed with fear and great joy; a strange
mixture, fear and joy at the same time, in the same soul. To hear
that Christ was risen, was matter of joy; but to be led into his
grave, and to see an angel, and talk with him about it, could not
but cause fear. It was good news, but they were afraid that
it was too good to be true. But observe, it is said of their
joy, I was great joy; it is not said so of their
fear. Note, (1.) Holy fear has joy attending it. They that serve
the Lord with reverence, serve him with gladness.
(2.) Spiritual joy is mixed with trembling,
2. What haste they made; They did run. The fear and joy together quickened their pace, and added wings to their motion; the angel bid them go quickly, and they ran. Those that are sent on God's errand must not loiter, or lose time; where the heart is enlarged with the glad tidings of the gospel, the feet will run the way of God's commandments.
3. What errand they went upon; They ran, to bring his disciples word. Not doubting but it would be joyful news to them, they ran, to comfort them with the same comforts wherewith they themselves were comforted of God. Note, The disciples of Christ should be forward to communicate to each other their experiences of sweet communion with heaven; should tell others what God has done for their souls, and spoken to them. Joy in Christ Jesus, like the ointment of the right hand, will betray itself, and fill all places within the lines of its communication with its odours. When Samson found honey, he brought it to his parents.
V. Christ's appearing to the women, to
confirm the testimony of the angel,
Here is, 1. Christ's surprising appearance
to the women; As they went to tell his disciples, behold, Jesus
met them. Note, God's gracious visits usually meet us in the
way of duty, and to those who use what they have for others'
benefit, more shall be given. This interview with Christ was
unexpected, or ever they were aware,
2. The salutation wherewith he accosted
them; All hail—chairete. We use the old
English form of salutation, wishing all health to
those we meet; for so All hail signifies, and is expressive
of the Greek form of salutation here used, answering to that of the
Hebrew, Peace be unto you. And it bespeaks, (1.) The
good-will of Christ to us and our happiness, even since he entered
upon his state of exaltation. Though he is advanced, he wishes us
as well as ever, and is as much concerned for our comfort. (2.) The
freedom and holy familiarity which he used in his fellowship with
his disciples; for he called them friends. But the Greek
word signifies, Rejoice ye. They were affected both with
fear and joy; what he said to them tended to
encourage their joy (
3. The affectionate respect they paid him;
They came, and held him by the feet, and worshipped him.
Thus they expressed, (1.) The reverence and honour
they had for him; they threw themselves at his feet, put
themselves into a posture of adoration, and worshipped him
with humility and godly fear, as the Son of God, and now exalted.
(2.) The love and affection they had to him;
they held him, and would not let him go,
4. The encouraging words Christ said to
them,
(1.) How he rebukes their fear; Be not afraid. They must not fear being imposed upon by these repeated notices of his resurrection, nor fear any hurt from the appearance of one from the dead; for the news, though strange, was both true and good. Note, Christ arose from the dead, to silence his people's fears, and there is enough in that to silence them.
(2.) How he repeats their message; "Go,
tell my brethren, that they must prepare for a journey into
Galilee, and there they shall see me." If there be any
communion between our souls and Christ, it is he that appoints
the meeting, and he will observe the appointment. Jerusalem had
forfeited the honour of Christ's presence, it was a
tumultuous city, therefore he adjourns the meeting to
Galilee. Come, my beloved, let us go forth,
11 Now when they were going, behold, some of the watch came into the city, and showed unto the chief priests all the things that were done. 12 And when they were assembled with the elders, and had taken counsel, they gave large money unto the soldiers, 13 Saying, Say ye, His disciples came by night, and stole him away while we slept. 14 And if this come to the governor's ears, we will persuade him, and secure you. 15 So they took the money, and did as they were taught: and this saying is commonly reported among the Jews until this day.
For the further proof of the resurrection of Christ, we have here the confession of the adversaries that were upon the guard; and there are two things which strengthen this testimony—that they were eye-witnesses, and did themselves see the glory of the resurrection, which none else did—and that they were enemies, set there to oppose and obstruct his resurrection. Now observe here,
I. How this testimony was given in
to the chief priests (
II. How it was baffled and stifled by them.
They called an assembly, and considered what was to be done. For
their own parts, they were resolved not to believe that Jesus was
risen; but their care was, to keep others from believing, and
themselves from being quite ashamed from their disbelief of it.
They had put him to death, and there was no way of standing to what
they had done, but by confronting the evidence of his resurrection.
Thus they who have sold themselves to work wickedness, find that
one sin draws on another, and that they have plunged themselves
into a wretched necessity of adding iniquity to iniquity,
which is part of the curse of Christ's persecutors,
The result of their debate was, that those soldiers must by all means be bribed off, and hired not to tell tales.
1. They put money into their hands; and what wickedness is it which men will not be brought to by the love of money? They gave large money, probably a great deal more than they gave to Judas, unto the soldiers. These chief priests loved their money as well as most people did, and were as loth to part with it; and yet, to carry on a malicious design against the gospel of Christ, they were very prodigal of it; they gave the soldiers, it is likely, as much as they asked, and they knew how to improve their advantages. Here was large money given for the advancing of that which they knew to be a lie, yet many grudge a little money for the advancement of that which they know to be the truth, though they have a promise of being reimbursed in the resurrection of the just. Let us never starve a good cause, when we see a bad one so liberally supported.
2. They put a lie into their mouths
(
But lest the soldiers should object the
penalty they incurred by the Roman law for sleeping upon the
guard, which was very severe (
Well, thus was the plot laid; now what success had it?
[1.] Those that were willing to deceive, took the money, and did as they were taught. They cared as little for Christ and his religion as the chief priests and elders did; and men that have no religion at all, can be very well pleased to see Christianity run down, and lend a hand to it, if need be, to serve a turn. They took the money; that was it they aimed at, and nothing else. Note, Money is a bait for the blackest temptation; mercenary tongues will sell the truth for it.
The great argument to prove Christ to be the Son of God, is, his resurrection, and none could have more convincing proofs of the truth of that than these soldiers had; they saw the angel descend from heaven, saw the stone rolled away, saw the body of Christ come out of the grave, unless the consternation they felt hindered them; and yet they were so far from being convinced by it themselves, that they were hired to belie him, and to hinder others from believing in him. Note, The most sensible evidence will not convince men, without the concurring operation of the Holy Spirit.
[2.] Those that were willing to be deceived, not only credited, but propagated, the story; This saying is commonly reported among the Jews until this day. The sham took well enough, and answered the end. The Jews, who persisted in their infidelity, when they were pressed with the argument of Christ's resurrection, had this still ready to reply, His disciples came, and stole him away. To this purport was the solemn narrative, which (as Justin Martyr relates in his dialogue with Typho the Jew) the great sanhedrim sent to all the Jews of the dispersion concerning this affair, exciting them to a vigorous resistance of Christianity—that, when they had crucified, and buried him, the disciples came by night, and stole him out of the sepulchre, designing thereby not only to overthrow the truth of Christ's resurrection, but to render his disciples odious to the world, as the greatest villains in nature. When once a lie is raised, none knows how far it will spread, nor how long it will last, nor what mischief it will do. Some give another sense of this passage, This saying is commonly reported, that is, "Notwithstanding the artifice of the chief priests, thus to impose upon the people, the collusion that was between them and the soldiers, and the money that was given to support the cheat, were commonly reported and whispered among the Jews;" for one way or other truth will out.
16 Then the eleven disciples went away into Galilee, into a mountain where Jesus had appointed them. 17 And when they saw him, they worshipped him: but some doubted. 18 And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth. 19 Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost: 20 Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world. Amen.
This evangelist passes over several other appearances of Christ, recorded by Luke and John, and hastens to this, which was of all other the most solemn, as being promised and appointed again and again before his death, and after his resurrection. Observe,
I. How the disciples attended his
appearance, according to the appointment (
1. Because he appointed them to do so. Though it seemed a needless thing to go into Galilee, to see him whom they might see at Jerusalem, especially when they must so soon come back again to Jerusalem, before his ascension, yet they had learned to obey Christ's commands and not object against them. Note, Those who would maintain communion with Christ, must attend him there where he has appointed. Those who have met him in one ordinance, must attend him in another; those who have seen him at Jerusalem, must go to Galilee.
2. Because that was to be a public and general meeting. They had seen him themselves, and conversed with him in private, but that should not excuse their attendance in a solemn assembly, where many were to be gathered together to see him. Note, Our communion with God in secret must not supersede our attendance on public worship, as we have opportunity; for God loves the gates of Zion, and so must we. The place was a mountain in Galilee, probably the same mountain on which he was transfigured. There they met, for privacy, and perhaps to signify the exalted state into which he was entered, and his advances toward the upper world.
II. How they were affected with the
appearance of Christ to them,
1. That they worshipped him; many of them did so, nay, it should seem, they all did that, they gave divine honour to him, which was signified by some outward expressions of adoration. Note, All that see the Lord Jesus with an eye of faith are obliged to worship him.
2. But some doubted, some of those that were then present. Note, Even among those that worship there are some that doubt. The faith of those that are sincere, may yet be very weak and wavering. They doubted, edistasan—they hung in suspense, as the scales of the balance, when it is hard to say which preponderates. These doubts were afterward removed, and their faith grew up to a full assurance, and it tended much to the honour of Christ, that the disciples doubted before they believed; so that they cannot be said to be credulous, and willing to be imposed upon; for they first questioned, and proved all things, and then held fast that which was true, and which they found to be so.
III. What Jesus Christ said to them
(
In opening this great charter, we may observe two things.
1. The commission which our Lord Jesus
received himself from the Father. Being about to authorize
his apostles, if any ask by what authority he doeth it, and who
gave him that authority, here he tells us, All power is given
unto me in heaven and in earth; a very great word, and which
none but he could say. Hereby he asserts his universal dominion as
Mediator, which is the great foundation of the Christian religion.
He has all power. Observe, (1.) Whence he hath this
power. He did not assume it, or usurp it, but it was given
him, he was legally entitled to it, and invested in it, by a grant
from him who is the Fountain of all being, and consequently of all
power. God set him King (
2. The commission he gives to those whom he
sent forth; Go ye therefore. This commission is given, (1.)
To the apostles primarily, the chief ministers of state in
Christ's kingdom, the architects that laid the foundation of the
church. Now those that had followed Christ in the regeneration,
were set on thrones (
[1.] How far his commission is extended; to all nations. Go, and disciples all nations. Not that they must go all together into every place, but by consent disperse themselves in such manner as might best diffuse the light of the gospel. Now this plainly signifies it to be the will of Christ, First, That the covenant of peculiarity, made with the Jews, should now be cancelled and disannulled. This word broke down the middle wall of partition, which had so long excluded the Gentiles from a visible church-state; and whereas the apostles, when first sent out, were forbidden to go into the way of the Gentiles, now they were sent to all nations. Secondly, That salvation by Christ should be offered to all, and none excluded that did not by their unbelief and impenitence exclude themselves. The salvation they were to preach is a common salvation; whoever will, let him come, and take the benefit of the act of indemnity; for there is no difference of Jew or Greek in Christ Jesus. Thirdly, That Christianity should be twisted in with national constitutions, that the kingdoms of the world should become Christ's kingdoms, and their kings the church's nursing-fathers.
[2.] What is the principal intention of this commission; to disciple all nations. Matheteusate—"Admit them disciples; do your utmost to make the nations Christian nations;" not, "Go to the nations, and denounce the judgments of God against them, as Jonah against Nineveh, and as the other Old-Testament prophets" (though they had reason enough to expect it for their wickedness), "but go, and disciple them." Christ the Mediator is setting up a kingdom in the world, bring the nations to be his subjects; setting up a school, bring the nations to be his scholars; raising an army for the carrying on of the war against the powers of darkness, enlist the nations of the earth under his banner. The work which the apostles had to do, was, to set up the Christian religion in all places, and it was honourable work; the achievements of the mighty heroes of the world were nothing to it. They conquered the nations for themselves, and made them miserable; the apostles conquered them for Christ, and made them happy.
[3.] Their instructions for executing this commission.
First, They must admit
disciples by the sacred rite of baptism; "Go into all
nations, preach the gospel to them, work miracles among them, and
persuade them to come in themselves, and bring their children with
them, into the church of Christ, and then admit them and theirs
into the church, by washing them with water;" either dipping them
in the water, or pouring or sprinkling water upon them, which seems
the more proper, because the thing is most frequently expressed so,
as
Secondly, This baptism must be
administered in the name of the Father, and of the Son, and of
the Holy Ghost. That is, 1. By authority from heaven,
and not of man; for his ministers act by authority from the
three persons in the Godhead, who all concur, as to our
creation, so to our redemption; they have their
commission under the great seal of heaven, which puts an honour
upon the ordinance, though to a carnal eye, like him that
instituted it, it has no form or comeliness. 2. Calling
upon the name of the Father, Son, and Holy Ghost. Every thing
is sanctified by prayer, and particularly the waters of baptism.
The prayer of faith obtains the presence of God with the ordinance,
which is its lustre and beauty, its life and efficacy. But, 3. It
is into the name (eis to onoma) of Father,
Son, and Holy Ghost; this was intended as the summary of
the first principles of the Christian religion, and of the new
covenant, and according to it the ancient creeds were drawn up. By
our being baptized, we solemnly profess, (1.) Our assent to
the scripture-revelation concerning God, the Father, Son, and
Holy Ghost. We confess our belief that there is a God, that
there is but one God, that in the Godhead there is a
Father that begets, a Son that is
begotten, and a Holy Spirit of both. We are baptized,
not into the names, but into the name, of Father,
Son, and Spirit, which plainly intimates that these three are
one, and their name one. The distinct mentioning of the
three persons in the Trinity, both in the Christian
baptism here, and in the Christian blessing (
Thirdly, Those that are thus
baptized, and enrolled among the disciples of Christ, must be
taught (
1. The duty of disciples, of all baptized Christians; they must observe all things whatsoever Christ has commanded, and, in order to that, must submit to the teaching of those whom he sends. Our admission into the visible church is in order to something further; when Christ hath discipled us, he hath not done with us; he enlist soldiers that he may train them up for his service.
All that are baptized, are thereby obliged, (1.) To make the command of Christ their rule. There is a law of faith, and we are said to be under the law to Christ; we are by baptism bound, and must obey. (2.) To observe what Christ has commanded. Due obedience to the commands of Christ requires a diligent observation; we are in danger of missing, if we take not good heed: and in all our obedience, we must have an eye to the command, and do what we do as unto the Lord. (3.) To observe all things, that he has commanded, without exception; all the moral duties, and all the instituted ordinances. Our obedience to the laws of Christ is not sincere, if it be not universal; we must stand complete in his whole will. (4.) To confine themselves to the commands of Christ, and as not to diminish from them, so not to add to them. (5.) To learn their duty according to the law of Christ, from those whom he has appointed to be teachers in his school, for therefore we were entered into his school.
2. The duty of the apostles of Christ, and
his ministers; and that is, to beach the commands of Christ,
to expound them to his disciples, to press upon them the necessity
of obedience, and to assist them in applying the general commands
of Christ to particular cases. They must teach them, not
their own inventions, but the institutions of Christ; to them they
must religiously adhere, and in the knowledge of them
Christians must be trained up. A standing ministry is
hereby settled in the church, for the edifying of the
body of Christ, till we all come to the perfect man,
3. Here is the assurance he gives them of his spiritual presence with them in the execution of this commission; And lo, I am with you always, even unto the end of the world. This exceeding great and precious promise is ushered in with a behold, to strengthen their faith, and engage their observation of it. "Take notice of this; it is what you may assure yourselves of and venture upon." Observe,
(1.) The favour promised them; I am with
you. Not, I will be with you, but I am—ego
eimi. As God sent Moses, so Christ sent his apostles, by
this name, I am; for he is God, to whom past, present, and
to come, are the same. See
(2.) The continuance of the favour, always, even unto the end of the world.
[1.] They shall have his constant
presence; Always, pasas tas hemeras—all
days, every day. "I will be with you on sabbath days and week
days, fair days and foul days, winter days and summer days." There
is no day, no hour of the day, in which our Lord Jesus is not
present with his churches and with his ministers; if there were,
that day, that hour, they were undone. Since his resurrection he
had appeared to them now and then, once a week it may be,
and scarcely that. But he assures them that they shall have his
spiritual presence continued to them without intermission. Wherever
we are the word of Christ is nigh us, even in our mouth, and
the Spirit of Christ nigh us, even in our hearts. The God
of Israel, the Saviour, is sometimes a God that
hideth himself (
[2.] They shall have his perpetual presence, even to the end of the world. There is a world before us, that will never have an end, but this is hastening towards its period; and even till then the Christian religion shall, in one part of the world or other, be kept up, and the presence of Christ continued with his ministers. I am with you to the end of the world, not with your persons, they died quickly, but, First, With you and your writings. There is a divine power going along with the scripture of the New Testament, not only preserving them in being, but producing strange effects by them, which will continue to the end of time. Secondly, With you and your successors; with you and all the ministers of the gospel in the several ages of the church; with all to whom this commission extends, with all who, being duly called and sent, thus baptize and thus teach. When the end of the world is come, and the kingdom delivered up to God, even the Father, there will then be no further need of ministers and their ministration; but till then they shall continue, and the great intentions of the institution shall be answered. This is an encouraging word to all the faithful ministers of Christ, that what was said to the apostles, was said to them all, I will never leave thee, nor forsake thee.
Two solemn farewells we find our Lord Jesus
giving to his church, and his parting word at both of them is very
encouraging; one was here, when he closed up his personal converse
with them, and then his parting word was, "Lo, I am with you
always; I leave you, and yet still I am with you;" the other
was, when he closed up the canon of the scripture by the pen of his
beloved disciple, and then his parting word was, "Surely, I come
quickly. I leave you for awhile, but I will be with you again
shortly,"
There is one word more remaining, which must not be overlooked, and that is Amen; which is not a cipher, intended only for a concluding word, like finis at the end of a book, but it has its significancy. 1. It bespeaks Christ's confirmation of this promise, Lo, I am with you. It is his Amen, in whom all the promises are Yea and Amen, "Verily I am, and will be, with you; I the Amen, the faithful Witness, do assure you of it." Or, 2. It bespeaks the church's concurrence with it, in their desire, and prayer, and expectation. It is the evangelist's Amen—So be it, blessed Lord. Our Amen to Christ's promises turns them into prayers. Hath Christ promised to be present with his ministers, present in his word, present in the assemblies of his people, though but two or three are gathered together in his name, and this always, even to the end of the world? Let us heartily say Amen to it; believe that it shall be so, and pray that it may be so: Lord, Remember this word unto thy servants, upon which thou hast caused us to hope.