Posthumous Sermons.

Part IV.

Sermons Published MDCCLX.

The dedication and preface to these Sacramental Discourses sufficiently explain in what circumstances they were given to the world. The original publication of them was superintended by the Rev. Richard Winter, B.D., an excellent and useful minister in London, the co-pastor and successor of the Rev. Thomas Bradbury, in the Independent Church, New Court, Carey Street. An edition of them appeared in 1844, with a brief recommendatory preface by William Lindsay Alexander, D.D., of Edinburgh. We avail ourselves of an extract from it, as a just estimate of their character. Among works designed to promote the right observance of the Lord's Supper, these Discourses, he affirms, "by the venerated and learned John Owen, have long occupied a prominent place in the esteem of all competent judges. Though issued originally under the most unfavourable circumstances, — having been not only a posthumous publication, but derived from notes taken from the author's spoken addresses, which were never, in any shape, subjected to his subsequent revision, — they contain so much valuable instruction, profitable exhortation, and pious reflection, in a small compass, that even had they appeared under the sanction of a less illustrious name, it would not have been surprising that they should have gained an extensive and permanent reputation." He commends this work of Owen to all "not already acquainted with its excellencies, as, upon the whole, one of the most useful and instructive companions to the Lord's table with which the literature of our country can supply them." — Ed.

To Mrs Cooke of Stoke Newington.

Madam, — Four years ago the world was favoured, through your means, with a volume of Dr Owen's sermons which never before appeared in print; and it is at your instance that the following Sacramental Discourses of that same venerable divine are now made public. Hereby, madam, you at once express your high value and just esteem for the memory and works of that incomparable author, with your generous concern and prevailing desire of being serviceable to the cause of Christ; — a cause much more dear to you than all the worldly possessions with which the providence of God has blessed you.

With the greatest sincerity it may be said, your constant affection to the habitation of God's house, — your steady adherence to the peculiar doctrines of Christianity, — your kind regards to the faithful ministers of the gospel, — your extensive benevolence to the indigent and the distressed, — your affability to all you converse with, — and, in a word, your readiness to every good work, are so spread abroad, that, as the apostle says to the Thessalonians, "There is no need to speak any thing."

That the Lord would prolong your valuable life, daily refresh your soul with the dew of his grace, and enable you, when the hour of death approaches, to rejoice in the full prospect of eternal life through our Lord Jesus Christ, is the prayer,

Madam,

Of your affectionate and obedient servant,

Richard Winter.

Tooke's Court, Cursitor Street, March 4, 1760.

Preface.

The preceding dedication is sufficient to acquaint the public that these Sacramental Discourses are the genuine productions of that great man of God, Dr John Owen, who was for some time, in the last age, vice-chancellor of Oxford. They enter the world through the same channel as his Thirteen Sermons on various occasions, published four years since, — namely, they were at first taken in short-hand from the Doctor's mouth, and, by the late Sir John Hartopp, baronet, Mrs Cooke's pious grandfather, were transcribed into long-hand.

Mr Matthew Henry has this note in his annotations on 2 Kings ii., — "There are remains of great and good men, which, like Elijah's mantle, ought to be gathered up, and preserved by the survivors, — their sayings, their writings, their examples; that as their works follow them in the reward of them, they may stay behind in the benefit of them." Not that our faith is to stand in the wisdom of men; — the Bible alone is the standard of truth; and there we are bid to go by the footsteps of the flock, and to keep the paths of the righteous. There is a strange itch in the minds of men after novelties; and it is too common a case, that they who are for striking out something new in divinity, are ready to pour contempt on the valuable writings of those who are gone before them; and even the most learned, peaceable, and pious men, shall not escape their unrighteous censures. This is notorious in the conduct of those who embrace the new scheme.

If we inquire of the former age, we shall find there flourished in it some of the greatest and best of men; for whose printed works many acknowledge they have abundant cause to bless God to eternity. Among these, the writings of Dr Owen shine with a peculiar lustre, in the judgment of judicious Christians; and I am persuaded they who peruse them with the spirit of love and of a sound mind, will be as far from asserting that, in his manner of maintaining the doctrine of faith, his right arm appeared to be weakened, as from saying that his right eye was darkened, and unable to discern the object of it.

As to the following Discourses, which the Doctor calls "Familiar Exercises," they are now printed in hopes they will be made useful, through the divine blessing, to assist the meditations of Christians of all denominations in their approaches to the Lord's table, seeing they are so well adapted to answer that sacred purpose.

Posthumous Sermons.

Discourse I. [1]

"For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." — 2 Cor. v. 21.

I shall not enter into the opening of this Scripture, but only propose some few things that may be a suitable subject for your present meditation.

There are three things concerning God the Father, three things concerning the Son, and three things concerning ourselves, all in these words that I have mentioned, and all suitable for us to be acting faith upon.

I. I would remember, if the Lord help me, the sovereignty of God the Father, his justice, and his grace: — His sovereignty, "He made him," — God the Father made him; his justice, "He made him to be sin," — a sacrifice and an offering for sin; and his grace, "That we might be made the righteousness of God in Christ:" --

1. The sovereignty of God. I could mention that this sovereignty of God extends itself to all persons chosen, and show for whom Christ should be made sin; for he was not made sin for all, but for them who became "the righteousness of God in him:" also, the sovereignty of God over things, dispensing with the law so far, that He suffered for sin "who knew no sin;" and we, who had sinned, were let go free; the sovereignty of God in appointing the Son to this work, "He made him;" for none else could, — he was the servant of the Father. So that the whole foundation of this great transaction lies in the sovereignty of God over persons and things, in reference unto Christ. Let us, then, remember to bow down to the sovereignty of God in this ordinance of the Lord's supper.

2. There is the justice of God. "He made him to be sin," — imputed sin unto him, reckoned unto him all the sins of the elect, caused all our sins to meet upon him, made him a sin-offering, a sacrifice for sin, laid all the punishment of our sins upon him. To this end he sent him forth to be a propitiation for sin, to declare his righteousness. The Lord help us to remember that his righteousness is in a special manner exalted by the death of Christ. He would not save us any other way but by making him sin.

3. There is the grace of God, [which] manifests itself in the aim and design of God in all this matter. What did God aim at? It was "that we might become the righteousness of God in him," — that we might be made righteous, and freed from sin.

II. There are three things that lie clear in the words, that we may call to remembrance, concerning the Son. There is his innocency, his purity; he "knew no sin." There is his sufferings; he was "made to be sin." And there is his merit; it was "that we might become the righteousness of God in him." Here is another object for faith to meditate upon:--

1. There are many things in Scripture that direct us to thoughts of the spotless purity, righteousness, and holiness of Christ, when we think of his sufferings. A "Lamb of God, without spot." He "did no sin, nor had any guile in his mouth." He was "holy, harmless, undefiled, separate from sinners." Faith should call this to mind in the sufferings of Christ, that he "knew no sin." That expression sets sin at the greatest distance from Jesus Christ.

2. The sufferings of Christ. "He was made sin;" — a comprehensive word, that sets out his whole sufferings. Look, whatever the justice of God, the law of God, whatever the threatenings of God did require to be inflicted as a punishment for sin, Christ underwent it all. They are dreadful apprehensions that we ourselves have, or can take in, concerning the issue and effect of sin, from the wrath of God, when under convictions, and not relieved by the promises of the gospel; but we see not the thousandth part of the evil of sin, that follows inseparably from the righteousness and holiness of God. The effects of God's justice for sin will no more enter into our hearts fully to apprehend, than the effects of his grace and glory will; yet, whatever it was, Christ underwent it all.

3. Then there is the merit of Christ; which is another object of faith that we should call over in the celebration of this ordinance. Why was "he made sin"? It was "that we might become the righteousness of God in him." It is answerable to that other expression in Gal. iii. 13, 14, He hath borne the curse, — "was made a curse for us." To what end? That "the blessing of faithful. Abraham might come upon us;" or, that we might be completely made righteous. The design of our assembling together, is to remember how we come to be made righteous. It is, by Christ's being made sin.

III. We may see three things concerning ourselves:--

1. Our own sin and guilt: he was made sin "for us." If Christ was made sin for us, then we were sinners.

2. We may remember our deliverance, — how we were delivered from sin, and all the evils of it. It was not by a word of command or power, or by the interposition of saints or angels, or by our own endeavours; but by the sufferings of the Son of God. And, --

3. God would have us remember and call to mind the state whereinto we are brought, — which is a state of righteousness; that we may bless him for that which in this world will issue in our righteousness, and in the world to come, eternal glory.

These things we may call over for our faith to meditate upon. Our minds are apt to be distracted; the ordinance is to fix them: and if we act faith in an especial manner in this ordinance, God will be glorified.

Discourse II. [2]

"The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" — 1 Cor. x. 16.

There is, in the ordinance of the Lord's supper, an especial and peculiar communion with Christ, in his body and blood, to be obtained. One reason why we so little value the ordinance, and profit so little by it, may be, because we understand so little of the nature of that special communion with Christ which we have therein.

We have this special communion upon the account of the special object that faith is exercised upon in this ordinance, and the special acts that it puts forth in reference to that or those objects: for the acts follow the special nature of their objects, Now, --

1. The special object of faith, as acted in this ordinance, is not the object of faith, as faith; that is, the most general object of it, which is the divine veracity: "He that hath received his testimony, hath set to his seal that God is true," John iii. 33. The divine veracity, or the truth of God, that is the formal object of faith, as faith; and makes our faith to be divine faith. But now this is not the special object of faith in this ordinance, but something that doth suppose that.

2. The special object of faith, as justifying, is not the special object of faith in this ordinance. The special object of faith, as justifying, is the promise, and Christ in the promise, in general, as "the Saviour of sinners:" so when the apostle called men "to repent and believe," he tells them, "The promise is unto you," Acts ii. 39. And I suppose I need not insist upon the proof of this, that the promise, and Christ in the promise as Saviour and Redeemer, is the object of faith, as it is justifying. But this also is supposed in the actings of faith in this ordinance; which is peculiar, and gives us peculiar communion with Christ. Therefore, --

3. The special and peculiar object of faith, the immediate object of it in this ordinance, in its largest extent is, --

(1.) The human nature of Christ, as the subject wherein mediation and redemption was wrought. Christ is considered to come as a sacrifice; that is laid down as the foundation of it, Ps. xl. 6; Heb. x. 5, "A body hast thou prepared me;" which is synecdochically taken for the whole human nature. Faith, when it would lead itself unto the sacrifice of Christ, which is here represented, doth in an especial manner consider the human nature of Christ; that God prepared him a body for that end. This we are to have peculiar regard unto when we come to the administration or participation of this ordinance. For that end we now celebrate it. Nay, --

(2.) Faith goes farther, and doth not consider merely the human nature of Christ, but considers it as distinguished into its integral parts, — into body and blood; both which have a price, value, and virtue given unto them by their union with his human soul: for both the body of Christ and the blood of Christ, upon which the work of our redemption is put in Scripture, have their value and worth from their relation unto his soul; as soul and body, making the human nature, had its value and worth from its relation unto the Son of God: otherwise, he saith of his body, "Handle it, it is but flesh and bones." But where the body of Christ is mentioned, and the blood of Christ is mentioned, there is a distribution of the human nature into its integral parts, each part, retaining its relation to his soul; and from thence is its value and excellency. This is the second peculiar in the object of faith in this ordinance.

(3.) There is more than this: they are not only considered as distinguished, but as separate also; — the blood separate from the body, the body left without the blood. This truth our apostle, in this chapter and the next, doth most signally insist upon; namely, the distinct parts of this ordinance, — one to represent the body, and the other to represent the blood, — that faith may consider them as separate.

The Papists, we know, do sacrilegiously take away the cup from the people; they will give them the bread, but they will not give them the cup: and as it always falls out that one error must be covered with another, or else it will keep no man dry under it, they have invented the doctrine of concomitance, — that there is a concomitance; that is, whole Christ is in every kind, — in the bread, and in the wine, — the one doth accompany the other: which is directly to overthrow the ordinance upon another account, — as it is to represent Christ's body and blood as separated one from the other. Our Lord Jesus blessed the bread and the cup, and said, "This is my body;" ["This is my blood;"] — which cannot be spoken distinctly, unless supposed to be separate.

Here, then, is a threefold limitation of the act of faith, even in this ordinance, in a peculiar manner restraining it to a special communion with God in Christ:-- that it hath a special regard to the human nature of Christ; to his human nature as consisting of body and blood; and as it respects them as separated, body and blood. Yea, --

(4.) It respects them as separate in that manner. You all along know that I do not intend these objects of faith as the ultimate object, — for it is the person of Christ that faith rests in, — but those immediate objects that faith is exercised about, to bring it to rest in God. It is exercised about the manner of this separation; that is, the blood of Christ comes to be distinct by being shed, and the body of Christ comes to be separate by being bruised and broken. All the instituted sacrifices of old did signify this, — a violent separation of body and blood: the blood was let out with the hand of violence, and so separated; and then sprinkled upon the altar, and then towards the holy place; and then the body was burned distinct by itself. So, the apostle tells us, it is "the cup which we bless, and the bread which we break;" the cup is poured out, as well as the bread broken, to remind faith of the violent separation of the body and blood of Christ. From this last consideration, of faith acting itself upon the separation of the body and blood of Christ by way of violence, it is led to a peculiar acting of itself upon all the causes of it, — whence it was that this body and this blood of Christ were represented thus separate: and by inquiring into the causes of it, it finds a moving cause, a procuring cause, an efficient cause, and a final cause; which it ought to exercise itself peculiarly upon always in this ordinance.

A moving cause; and that is, the eternal love of God in giving Christ in this manner, to have his body bruised, and his blood shed. The apostle, going to express the love of God towards us, tells you it was in this, that "he spared not his own Son," Rom. viii. 32. One would have thought that the love of God might have wrought in sending his Son into the world; but it also wrought in not sparing of him. Thus faith is called in this ordinance to exercise itself upon that love which gives out Christ not to be spared.

It reflects upon the procuring cause; — whence it is, or what it is, that hath procured it, that there should be this representation of the separated body and blood of Christ; and this is even our own sin. "He was delivered for our offences," — given for our transgressions, — died to make reconciliation and atonement for our sins: they were the procuring cause of it, upon such considerations of union and covenant which I shall not now insist upon. It leads faith, I say, upon a special respect to sin, as the procuring cause of the death of Christ. A natural conscience, on the breach of the law, leads the soul to the consideration of sin, as that which exposes itself alone to the wrath of God and eternal damnation, but in this ordinance we consider sin as that which exposed Christ to death: which is a peculiar consideration of the nature of sin.

There is the efficient cause; — whence it was that the body and blood of Christ were thus separated; and that is threefold:-- principal, instrumental, and adjuvant.

What is the principal efficient cause of the sufferings of Christ? Why, the justice and righteousness of God. "God hath set him forth to be a propitiation, to declare his righteousness," Rom. iii. 25. Whence it is said, "He spared him not." He caused all our sins to meet upon him: "The chastisement of our peace was upon him."

Again, there is the instrumental cause; and that is the law of God. Whence did that separation, which is here represented unto us, ensue and flow? It came from the sentence of the law, whereby he was hanged upon the tree.

Moreover, the adjuvant cause was those outward instruments, the wrath and malice of men: "For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together," Acts iv. 27.

Faith considers the cause whence it was that Christ was thus given up, the eternal love of God; the procuring cause was our own sins: and if once faith takes a view of sin as that which hath nailed Christ to the cross, it will have a blessed effect on the soul. And it considers the efficient cause; which is the justice and righteousness of God: the law of God was the instrument in the hand of righteousness, which was holpen on by those outward instruments who had a hand in his suffering, but none in his sacrifice.

Faith considers in this matter the end of this separation of the body and blood of Christ which is thus represented; and that is, ultimately and absolutely, the glory of God. He "set him forth to declare his righteousness," Rom. iii. 25, Eph. i. 6. God aimed at the glorifying of himself. I could easily manifest unto you how all the glorious properties of his nature are advanced, exalted, and will be so to eternity, in this suffering of Christ. The subordinate ends are two; I mean the subordinate ends of this very peculiar act of separation of the body and blood:-- 1st. It was to confirm the covenant. Every covenant of old was to be ratified and confirmed by sacrifice; and in confirming the covenant by sacrifice, they divided the sacrifice into two parts, and passed between them before they were offered; and then took it upon themselves that they would stand to the covenant which was so confirmed. Jesus Christ being to confirm the covenant, Heb. ix. 16, the body and blood of Christ, this sacrifice, was to be parted, that this covenant might be confirmed. And, — 2dly. A special end of it was, for the confirming and strengthening of our faith. God gives out unto us the object of our faith in parcels. We are not able to take this great mysterious fruit of God's love in gross, in the lump; and therefore he gives it out, I say, in parcels. We shall have the body broken to be considered; and the blood shed is likewise to be considered. This is the peculiar communion which we have with Christ in this ordinance; because there are peculiar objects for faith to act itself upon in this ordinance above others.

The very nature of the ordinance itself gives us a peculiar communion; and there are four things that attend the nature of this ordinance that are peculiar:-- It is commemorative, professional, eucharistical, and federal:--

1. The ordinance is commemorative: "Do this in remembrance of me." And there is no greater joy to the heart of sinners, and a man knows not how to give greater glory to God, than to call the atonement of sin unto remembrance. It is observed in the offering for jealousy, Numb. v. 15, if a man was jealous, and caused an offering to be brought to God, God allowed neither oil nor frankincense; and the reason is, because it was to bring sin to remembrance. But how sweet is that offering that brings to our remembrance the atonement made for all our sins! That is pleasing and acceptable unto God, and sweet unto the souls of sinners.

2. It has a peculiar profession attending it. Saith the apostle, "Doing this, ye show forth the Lord's death till he come;' you make a profession and manifestation of it." And, give me leave to say it, they that look towards Christ, and do not put themselves in a way of partaking of this ordinance, they refuse the principal part of that profession which God calls them unto in this world. The truth is, we have been apt to content ourselves with a profession of moral obedience; but it is a profession of Christ's institution by which alone we glorify him in this world. "I will have my death shown forth," saith Christ, "and not only remembered." The use of this ordinance is to show forth the death of Christ. As Christ requires of us to show forth his death, so, surely, he hath deserved it by his death.

3. It is peculiarly eucharistical. There is a peculiar thanksgiving that ought to attend this ordinance. It is called "The cup of blessing,'' or "The cup of thanksgiving;" — the word eulogia is used promiscuously for "blessing" and "thanksgiving." It is called "The cup of blessing," because of the institution, and prayer for the blessing of God upon it; and it is called "The cup of thanksgiving," because we do in a peculiar manner give thanks to God for Christ, and for his love in him.

4. It is a federal ordinance, wherein God confirms the covenant unto us, and wherein he calls us to make a recognition of the covenant unto God. The covenant is once made; but we know that we stand in need that it should be often transacted in our souls, — that God should often testify his covenant unto us, and that we should often actually renew our covenant engagements unto him. God never fails nor breaks his promises; so that he hath no need to renew them, but testify them anew: we break and fail in ours; so that we have need actually to renew them. And that is it which we are called unto in this ordinance; which is the ordinance of the great seal of the covenant in the blood of Christ.

Upon all these accounts have we special communion with Christ in this ordinance. There is none of them but I might easily enlarge upon, but I name these heads: and my design is, to help my own faith and yours from roving in the administration of this ordinance, or from a general acting of itself, — to fix it to that which is its particular duty; that we may find no weariness nor heaviness in the administration. Here in these things is there enough to entertain us for ever, and to make them new and fresh to us. But while we come with uncertain thoughts, and know not what to direct our faith to act particularly upon, we lose the benefit of the ordinance.