John Owen · 47 of 157

Sermon VI. Isaiah lvi. 7. · Part 2

4th. He is the candlestick of this house. The making, fashioning, and use of the candlestick in the holy place of the tabernacle, you have, Exod. xxv. 31, etc. It was one of the most glorious utensils of that frame, made of pure and beaten gold, with much variety of works, — knops, flowers, and lamps. The use of it was, to bear out light for all the worship of God in that most holy place. The tabernacle was made close, without any window. It was not to receive light from without; it had all its own light from within. It is true, this candlestick, with its seven lamps, did secondarily represent the churches of Christ, which hold out his light among themselves and unto others, Rev. i. 20, “The seven candlesticks thou sawest are the seven churches.” Therefore Solomon made “ten candlesticks of pure gold,” 1 Kings vii. 49, to set out yet farther the increase and multiplying of the churches of God. Upon this account, also, the two witnesses are said to be “two candlesticks,” Rev. xi. 4, and “the two anointed ones that stand before the God of the whole earth,” Zech. iv. 3, whence that in the Revelation is taken. There is mention, indeed, of two anointed ones, but of one candlestick; — the Holy Ghost plainly intimating, that though the churches and witnesses of Christ are also candlesticks in a second sense, yet there is one eminent candlestick, which hath light originally in itself, which also it communicates unto all others. And this is that which is mentioned in Zech iv., which hath the “two olive-trees,” or the two anointed churches of Jews and Gentiles, standing by it, receiving light from it to communicate to others: they empty the golden oil out of themselves which they receive from the candlestick. For this candlestick hath “seven lamps,” verse 2; which lamps, that burn before the throne, are the “seven Spirits of God,” Rev. iv. 5, — seven Spirits, that is, the perfection and completeness of the Spirit of God in all his graces and operations. Now, who hath these seven Spirits? Even he who received not the Spirit “by measure,” John iii. 34, being the “stone” upon which are the “seven eyes,” Zech. iii. 9. He alone, then, is this candlestick, and all the light which this house hath it is from him.

There are two ways whereby Jesus Christ make., out light to this house:— (1st.) By way of doctrinal revelation; (2dly.) Of real communication.

(1st.) He alone discovers light to all the stones of this building: “No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him,” John i. 18. No saving discovery of God, of his nature, his will, his love, but what is by Christ. The moon and stars give light; but it is only what they receive from the sun. The prophets and apostles held out light; but it was all received from him. They spake by the Spirit of Christ that was in them. “I have received of the Lord that which also I delivered unto you,” 1 Cor. xi. 23. The same apostle curses every one that shall bring in any other light into this house, be they angels or men, Gal. i. 8, 9. Christ alone fully knows the mind of God, as being always “in the bosom of the Father,” John i. 18; yea, he knows it to the uttermost, being one with his Father, John x. 30. And he is willing to reveal it; for even “for this end came he into the world, that he might bear witness to the truth.” And he had ability enough to do it, for “in him were hid all the treasures of wisdom and knowledge,” Col. ii. 3. He alone is the author of all light to this his holy habitation. Many attempts have been to set up light in this house, and not from Christ. Some would kindle their traditions, for the doctrine of this house; some their prudentials, for the government of it; some their ceremonials, for the worship of it; — all candles in the sun. Shall men think to compass themselves with sparks, and walk in the light of the fire which themselves have kindled, in the face of the Sun of righteousness? Shall not such men lie down in sorrow? Beloved, take heed of such “ignes fatui,” — foolish, misguiding fires.

(2dly.) By way of real communication. He is” the true Light, which lighteth every man,” John i. 9. Every one that hath any spiritual light really communicated to him hath it from Christ. It is part of his work to “recover sight to the blind,” Luke iv. 18. And therefore he adviseth the church of Laodicea to come to him for eye-salve, that she might see, Rev. iii. 18. At his coming, Zion shines forth, Isa. lx. 1; because his light ariseth upon her, verse 2. The former doctrinal teaching of itself will not suffice: that light may shine in darkness, and the darkness not comprehend it, John i. 5. All the light the sun can give will not make a blind man see: there must be a visive faculty within as well as light without. The stones of this building are by nature all blind, — yea, darkened, — yea, darkness itself. If the Lord Christ do not, by the mighty efficacy of his Spirit, create a visive power within them, as well as reveal the will of his Father to them, they will never spiritually discern the things of God. The natural man discerneth not the things of God, nor indeed can do, 1 Cor. ii. 14. It is true, men, by the help of common gifts, with the use of the former doctrinal revelation, may attain to such a knowledge of the mind of God as may, in a sense, be called illumination, Heb. vi. 4. Far may they go, much may they do, by this light:— they may teach others, and be cast away themselves; — they may dispute for truth, yea, die for truth, and all this while have but the first, common anointing, — see nothing clearly, but men walking like trees. A spiritual insight into the mind of God is not to be obtained without an almighty act of the Spirit of Christ, creating a new power of life and light upon the soul. Some, indeed, think that they have this seeing power in themselves. Do but show them outwardly what is to be seen, and let them alone for the discerning of it. Well, then, let them alone; if ever they are stones of this living house, I am deceived. Thou that art so, know whence is all thy light; and if thou art any thing in the dark, draw nigh to the candlestick from whence all light is. Thence must thy light come, yea, and thence it shall come; the secrets of the Lord shall make their abode with thee.

And this is the fourfold relation wherein the Lord Christ stands unto this house, as it is a spiritual building.

[2.] In respect of state and condition, Jesus Christ stands in a fivefold relation to this house, — viz., 1st, As the owner; 2dly, The builder; 3dly, The watchman or keeper; 4thly, The inhabiter; 5thly, The avenger: each of which I shall unfold in order.

1st. He is the owner of it. He calls it his: “Upon this rock will I build my church,” Matt. xvi. 18. “Moses verily was faithful in all his house, as a servant; but Christ as a Son over his own house, whose house are we,” Heb. iii. 5, 6. And that you may see that he doth not own it as his without good right and title, know that in the great economy of grace Jesus Christ hath a threefold right and title to this house.

(1st.) Of inheritance. He is by his Father “appointed heir of all things,” Heb. i. 3. By inheritance he obtains this excellent name, to be Lord of this house. God sends him to the vineyard as the heir, after his servants were refused. And he hath an engagement from his Father, that he shall enjoy his whole inheritance upon demand, Ps. ii. 8. For the Father appointed, “in the fulness of times, to gather together all things in Christ, both which are in heaven, and which are on earth, even in him,” Eph. i. 10. So that as Christ is “the first-begotten” of the Father, Heb. i. 6, and “the first-born of every creature,” Col. i. 15, the right of heirship is his. But this will not do; for, —

(2dly.) When he should come to take possession of this house, he finds that it is mortgaged, and that a great debt lies upon it; which he must pay to the uttermost farthing, if he ever intend to have it. To the former title there must also be added a right of purchase. He must purchase this house, and pay a great price for it. And what is this price? what is required of him? No less than his dearest blood, Acts xx. 28. Yea, he must make his soul an offering for sin, and charge himself with the whole debt; — all the curse and punishment which this house had in part actually contracted upon itself, and wholly deserved. He must put his shoulders under the burden due to it, and his back to the stripes prepared for it. A hard task! But Jesus Christ being the heir, the right of redemption belonged unto him. It was not for his honour that it should lie unredeemed. Full well he knew that if he did it not, the whole creation was too beggarly to make this purchase. It is true, that nature of ours — which he assumed to pay that by, which he never took — was startled for a while, and would have deprecated this grievous price, crying out, “If it be possible, let this cup pass from me;” but he recollects himself, and says, “I am content to do thy will, O God:” and so, through the eternal Spirit, he offered himself up unto God for a ransom. He likes the house, and will have it to dwell in, whatever it cost him. “Here,” saith he, “shall be my habitation, and my dwelling for ever,” Ps. cxxxii. 1. “Know ye not,” saith the apostle, “that ye are the temple of the Spirit of Christ?” Well, and how come we so to be? “Ye are bought with a price,” 1 Cor. vi. 19. They who affirm that he also purchased the unclean sties of the devil, wot not what they say.

(3dly.) Unto purchase he must also add conquest. An unjust usurper had taken possession of this house, and kept it in bondage; — Satan had seized on it, and brought it, through the wrath of God, under his power. He, then, must be conquered, that the Lord Christ may have complete possession of his own house. “For this purpose,” then, “was the Son of God manifested, that he might destroy the works of the devil,” 1 John iii. 8. And how doth he do it? He overpowers him and destroys him, in that “through death he destroyed him that had the power of death; that is, the devil,” Heb. ii. 14. And he spoiled him, having overcome him. He bound the strong man, and then spoiled his goods, Matt. xii. 29. All that darkness, unbelief, sin, and hardness, that he had stuffed this house withal, Christ spoils and scatters them all away. And to make his conquest complete, he triumphs over his enemy, and, like a mighty conqueror, makes an open show of him, to his everlasting shame, Col. ii. 15, “Having spoiled principalities and powers, he made a show of them openly, triumphing over them in his cross;” and by this means strengthens his title to his inheritance.

I might also farther insist on the donation of his Father, and the actual possession he takes of it by his Spirit; but these are sufficient to prove this house to be Christ’s. I shall take some observations hence.

Observation 1. Is this the house of Christ? is he the owner of it? — Let men take heed how they spoil it for themselves. The psalmist makes this a great argument in his pleading against opposers, that they came into the Lord’s “inheritance,” Ps. lxxix. 1. The title of Christ’s purchase was not then so clearly known as that of his inheritance; and therefore they of old pleaded chiefly by that title. Now he hath proclaimed to all, his other titles also, — the whole right he has to this house, — to his saint, Who, then, shall meddle with it, and go free? Amongst men, every one with all his might will defend his own possession; and shall we think that the Lord Christ will suffer his to be spoiled at an easy rate? Shall not men pay dear for their encroachment? How hath he in our days frustrated all attempts for the persecution of his! “Touch not,” saith he, “mine anointed.” Men may upon various pretences claim this privilege to such a land, nation, or faction; it will in the end appear to be theirs, and only theirs, who are living stones of this house. Dogs may scramble for their bread, but shall not enjoy it. It is Christ in this house that will make every stone of it a burdensome stone. He hath done it that men may learn μὴ ζεομαχεῖν. Do not think it will excuse thee to say thou wast mistaken.

Observation 2. Is Christ the owner of this house? — Let the order and disposal of it be left to himself. Men are apt to be tampering with his house and household. They will be so kind and careful as to lay out their wisdom and prudence about it; — Thus and thus shall it be; these are parts and members of it. Christ is exceeding jealous of his honour in this particular. He cannot bear it, that men pretending to his glory should think him so wanting in love or wisdom towards his own, as not exactly to dispose of all things that concern the regimen thereof. Men would not be so dealt withal in their own houses as they deal with Christ in his. We have all wisdom enough (as we suppose) to order our own houses; — only the wisdom and love of the Father leaves his to the discretion of others, These thoughts are not from above.

Observation 3. Hath Christ taken his own house to himself upon so many titles? — Let not men put those building on him for his which are not so, which he holds not by these titles. Go to a man that dwells in a stately palace of his own, show him a hog-sty, tell him, “This is your house; here you dwell; this is yours:” — can you put a greater indignity on him? “No,” says the man; “that is not mine; I dwell in yonder sumptuous palace.” And shall we deal thus with the Lord Jesus? He hath bought and adorned his own house:— a glorious house it is. If now men shall hold out to him a sty of swine, a den of unclean beasts, a ruinous heap, whereof the far greatest part are dead stones, and tell him, this is his church, his house, — will it not exceedingly provoke him? will he bear such a reproach? Nay, he will reject such tenders to their ruin.

2dly. Jesus Christ is the builder of this house: “This man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honour than the house,” Heb. iii. 3. — “I,” saith he, “will build my church,” Matt. xvi. 18. This is not a fabric for any workman but Christ. It is true, there are others employed under him; and some so excellent that they may be said to be “wise master-builders,” 1 Cor. iii. 10; but yet all the efficacy of their labour in this building is not from themselves, but merely from him by whom they are employed. Except the Lord build this house, they labour in vain that go about to build it.

Now this house receives a twofold building:— (1st.) Spiritual, of all the stones thereof into one mystical house. Of this I chiefly treat. (2dly.) Ecclesiastical, of some particular stones into several tabernacles, — which are useful partitions in the great mystical house, — called assemblies and dwelling-places of mount Zion. Both these it hath from Christ alone.

(1st.) For the first; — if all the most skilful workmen in the world should go to the pit of nature, by their own strength to hew out stones for this building, they will never, with all their skill and diligence, lay one stone upon it. There is life required to those stones, which none can give but Christ. The Father hath given into his hand alone to give life eternal to whom he will, John xvii. 2. He alone can turn stones into children of Abraham. To him is committed all dispensation of quickening power. He brings us from the dust of death, and no man hath quickened his own soul. With spiritual power, all spiritual life is vested in Christ. If dead stones live, it must be by hearing the voice of the Son of God. Christ’s building of his mystical house is his giving life unto dead stones; or rather, being life unto them. Of those who will attempt to build themselves, and draw a principle of spiritual life from the broken cisterns of nature, I shall speak afterward.

(2dly.) For the second, or the communion of living stones one with another, and all with Christ, in the order and worship appointed by the gospel, so becoming assemblies and dwelling-places of mount Zion; — this also is of him. This is for his outward solemn worship; and he would never allow that the will of any creature should be the measure of his honour, lie sets up the candlesticks; and holds the stars in his hand. Look to the institution of this building, — it is from Christ; — look for directions about this building, — it is wholly from him. From him, his word, his Spirit, is the institution, direction, and perfection of it. From hence, now, take some observations.

Observation 1. Is Christ the builder of this house? can he alone fit us for this building? can he alone, and that by his almighty power, put life into dead stones, that they may grow up to be a holy and living habitation unto him? — What, then, becomes of that famous workman, free-will, and a power of believing in ourselves? do not they work effectually in this temple? As it was in Solomon’s temple, “there was neither axe, nor hammer, nor any tool of iron heard in the house while it was in building,” 1 Kings vi. 7; so in this spiritual house, that iron tool of free-will is not once heard; it comes not nigh the work, — Christ doth all alone. He gives life to whom he pleases. Shall a dead will be thought to have a quickening, life-giving power in it? Shall a spirit of life be spun out of the bowels of nature? Is it the will of man, or the will of God, that draws men unto Christ? and is it his Spirit, or flesh, that unites us to him? Where, then, is this workman employed, that makes all this noise in the world? Even there, where men cry, “Go to, let us build us a city, and a tower whose top may reach unto heaven,” Gen. xi. 4, — amongst those who would build a Babel, a tower of their own to get to heaven by. The Lord comes down and scatters all their undertakings. This workman never placed stone in the house of Christ. Nay, it is like the foolish woman, that pulls down her house with both her hands. What free grace sets up, that free will strives to demolish.

Observation 2. See hence a great mistake of many poor creatures, who would fain be stones in this house. What course take they? They hew and square themselves, — strive to cut off this and that rubbish, which (as they suppose) alone hinders them from being fitted to this building; they pare themselves with vows, promises, resolutions, and engagements, — beautify themselves with duties and services; and then, with many perplexing fears, present themselves to the building, never knowing whether they are admitted or no. All this while the great Master-builder stands by, scarcely dealt withal. What, now, is the issue of such attempts? What they build one day, falls down in another. When they have oftentimes in their own thoughts brought the building to such a pass as that they are ready to think it will be well with them, now surely they shall have a share and interest in this living and glorious house; all on a sudden they fall again to the ground, their hopes wither, and they suppose themselves in the world’s rubbish again. There is no end of this alternation. Would, now, this poor soul see where its great defect lies?. It hath not applied itself aright to the only Builder. Wouldst thou be a stone in this fabric? Lay thyself before the Lord Jesus; say to him that thou art in thyself altogether unfit for the great building he hath in hand; — that thou hast often attempted to put thyself upon it, but all in vain:— “Now, Lord Jesus, do thou take me into thine own hand. If thou castest me away, I cannot complain, — I must justify thee in all thy ways; but thou callest things that are not as though they were, — thou turnest dead stones into children of Abraham: oh, turn my dead into a living stone!” Fear not; he will in no wise cast thee out.

The vanity of men, attempting to mix their power and wisdom in the heaping up tabernacles for Christ, might be hence discovered; but I forbear.

3dly. Jesus Christ is the great watchman, or keeper of this house. There are, indeed, other watchmen, and that of God’s own appointment, for the use of this house: “Son of man, I have made thee a watchman,” Ezek. iii. 17; “I have set watchmen upon thy walls,” Isa. lxii. 6, 7; which in a special manner are the pastors of the churches. “They watch,” Heb. xiii. 17, as the priests and Levites heretofore kept the watch of the Lord. It cannot be denied but that many who have taken upon them to be these watchmen have watched only for their own advantage, have been very dogs, — yea, dumb dogs, the very worst of dogs, Isa. lvi. 10, — yea, they have been, and oftentimes are, under various pretences, great “smiters and wounders of the spouse of Christ,” Cant. v. 7. But yet, were they never so good and true to their trusts, they were never able all to watch and keep this house, had it not another watchman: “Except the Lord keep the city, these watchmen watch in vain,” Ps. cxxvii. 1. He that keepeth Israel, who doth neither slumber nor sleep, must keep this house, or it will be destroyed. Christ, then, is that holy one, and that watcher, that came down from heaven, and commanded to cut down the tree and the branches, Dan. iv. 13, 14, — Nebuchadnezzar and his great power, — for meddling with this house. Now, Christ watcheth his house for two ends.

(1st.) To see what it wants. 2 Chron. xvi. 9, “The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in its behalf.” He looks down from heaven to behold them that fear him, Ps. xiv. He is that stone upon which are “seven eyes,” Zech. iii. 9, — a sufficiency, in perfection of wisdom, inspection, and government, for the good of his house. And those seven eyes of his “run to and fro through the whole earth” for this very purpose, Zech. iv. 10. He takes notice of the state and condition of his people, to eye them in their distresses, and to give them timely and suitable deliverance. They may call every spring of their refreshment, Beerlahai-roi [The well of Him that liveth and seeth me].

(2dly.) To see that the son of violence draw not nigh unto it; and if he do, to require it at his hands; to make him eat his own flesh, and drink his own blood, that he may learn to devour no more. Observe, then, —

Observation 1. Whence it is that this house, which seems so often to be nigh to destruction, is yet preserved from ruin. Ofttimes it is brought into a condition that all that look on say, Now it is gone for ever. But still it recovers, and gets up again. The Lord Christ looks on all the while: he knows how far things may proceed for trial. When it comes to that pass that, if pressures and troubles should continue, the house will be overborne indeed, then he puts in, rebukes the winds and waves, and makes all things still again. Like a father who looks upon his child in a difficult and dangerous business, — knows that he can relieve him when he pleases, but would willingly see him try his strength and cunning, — lets him alone until perhaps the child thinks himself quite lost, and wonders his father doth not help him; but when the condition comes to be such that, without help, he will be lost indeed, instantly the father puts in his hand and saves him. So deals the Lord Jesus with his house, — inlets it oftentimes strive and wrestle with great oppositions, to draw out and exercise all the graces thereof; but yet all this while he looketh on, and when danger is nigh indeed, he is not far off.

Observation 2. Let all the enemies of the church know, that there is one who hath an we over them in all their counsels and undertakings. Whilst they are digging deep, he looks on and laughs them to scorn. How perplexed was the king of Syria when he found that the prophet was acquainted with all his designs, and made them known to the king of Israel! It cannot but be a matter of perplexity to the enemies of this house, when they shall find that the great Friend and Protector thereof is continually present in all their advisoes. Let them not wonder at their birthless undertakings; the eye of Christ is still upon them.

Observation 3. Let the saints see their privilege; — whoever they are, in what condition soever, the eye of Christ is upon them. He watches over them for good, and knows their souls in adversity. When no eye sees them, he looks on them; they cannot be cast out of his care, nor hid from his sight. There are many poor souls who go heavily all the day long, — that mourn in their spirits unknown, unregarded, unpitied; — the eye of Christ is on them for good continually; they cannot be thrown out of his watchful care.

4thly. Christ is the indweller of this house. He hath not built it and framed it for no use. It is for a habitation for himself. He hath chosen Zion; he hath desired it for his habitation. “This is my rest,” saith he; “here will I dwell,” Ps. cxxxii. 13, 14. This house is built up to be an habitation unto him, Eph. ii. 22. He is the “King of saints,” and this house is his court. It is true, for his human nature, “the heaven must receive him, until the time of the restitution of all things,” Acts iii. 21; but yet, he dwelleth in this house three ways:—

(1st.) By his Spirit. Christ dwells in this house, and every stone of it, by his Spirit, “Know ye not that Christ is in you, except ye be reprobates?” 2 Cor. xiii. 5. — “Christ in you;” that is, the Spirit of Christ, Christ by his Spirit. So the Holy Ghost expounds it, Rom. viii. 9, “If the Spirit of God dwell in you:” which, verse 10, is, “If Christ be in you.” Christ and his Spirit, as to indwelling, are all one; for he dwells in us by his Spirit. “The love of God is shed abroad in our hearts by the Holy Ghost, that is given unto us,” Rom. v. 5. There is not only the “love of God,” a grace of the Spirit, “shed abroad” in us, but there is also the “Holy Spirit given unto us.” This is fully asserted, Rom. viii. 11, “The Spirit of him that raised up Jesus, dwells in you;” as also, 2 Tim. i. 14, “Keep the good thing committed to thee by the Holy Ghost which dwelleth in us.” Hence the saints are said to be “temples of the Holy Ghost.” Jesus Christ doth not build temples merely for graces, created graces; he dwells in them himself, — he dwells in them by his Spirit. And this is a glorious privilege of this house, that Jesus Christ in a mystical and wonderful manner should dwell in it, and every stone of it. Hereby all believers come to be not one personal, but one mystical Christ, 1 Cor. xii. 12. However we are distanced in respect of his human nature, yet mystically we are one, — one body, one mystical Christ, — because we have one Spirit dwelling in us and him. If a man were never so tall, so that his head should reach the stars, and his feet stand upon the ground, yet, having but one soul, he is but one man still. Though Christ in his human nature be exceedingly distanced from us, yet there being one and the same Spirit in him and us, we are one mystical Christ. Yet observe, —