hard as that the power of the Son of God cannot effect it and what can be so high as that the Obedience of the Son of God cannot merit it Had Christ been only the Son of Man then indeed Faith could not have bore up with such confidence but he being the Son of God also and having the Nature Essence Attributes of God how may Faith triumph as to the efficacy and meritoriousness of his obedience 'T was the blood of God which he shed Acts 20.28 O what a greatness and * Superest ut poena illa Fidejussoris nostri pretio dignitate atque merito foret infinita id quod allter fieri non potuit quam si Persona patiens foret ipsa infinita Nam ut Pèccati c. Vid. Thes Salmur de Christo Mediat parte 1. th 13. p. 246. infiniteness of Merit must needs result from the greatness and infiniteness of such a Person Heb. 9.13 14. If the blood of Bulls and of Goats and the ashes of an Heifer sprinkling the unclean sanctifieth to the purifying of the Flesh How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your Conscience from dead works to serve the Living God 4. You may go boldly to the throne of Grace upon all occasions For you have God's own Son to lead you thither and to make way for you and not only so but this own Son improves all his interest in and with the Father for your good why are you afraid to go to God Heb. 4.14 16. Seeing then that we have a great High Priest that is passed into the heavens Jesus the Son of God c. let us therefore come boldly unto the throne of Grace that we may obtain mercy and find grace to help in time of need 5. You need not in the least question the prevalency of Christ's intercession Doth Christ intercede and shall he not prevail will not the Father hear such a Son Suppose he may deny you which he will not yet surely he will not deny his own and onely Son Christ upon this relation may ask any thing and he shall have it mark the connexion Psal 2.7 I will declare the decree the Lord hath said unto me thou art my Son this day have I begotten thee what follows now upon this why Vers 8. Ask of me and I shall give thee the Heathen for thine inheritance and the uttermost parts of the earth for thy possession God thinks nothing too much for this Son when he asks it of him and 't is the same when he asks for you as when he asks for himself therefore fear not but that your Prayers shall be graciously answered Christ himself interceding for you when the Kings own Son carrys the Petition doubtless it shall be granted 6. This is the Person to whom you are mystically united and therefore his Glory and Greatness reflects a Glory and Greatness upon you You are in Christ not only as he is the Son of Man but as he is the Son of God also for the Vnion is terminated not in this or that Nature but in the whole Person the Apostle therefore takes special notice of this 1 Joh. 5.20 We know that the Son of God is come and hath given us an understanding that we may know him that is true and we are in him that is true even in his Son Jesus Christ O to be in this Son there 's the glory and safety of a believer I have done with this high and most Evangelical Truth The Lord Jesus is God's own Son upon which I have been somewhat large partly because of the excellency of the Argument it self and partly because of the great opposition made against it 2 Joh. 3. Grace be with you mercy and peace from God the Father and from the Lord Jesus Christ the Son of the Father in truth and love ROM 8.3 c. In the likeness of sinful Flesh CHAP. XII Of Christ's Incarnation and abasement in Flesh A Fourth General in the Words handled Why the Apostle is so express in the further adding of these Words to the former Five things laid down for the explication of them Flesh not taken here in the same sense with Flesh in what went before A double Synecdoche in the word Flesh Christ did not bring Flesh from Heaven with him but assum'd it here on Earth His sending in Flesh was not his taking a meer humane shape c. Likeness to be joyn'd not with Flesh but with sinful Flesh Two Propositions rais'd from the Words Of the First that Christ was sent in Flesh What his sending in Flesh imports this opened more strictly and more largely Of Marcion and Others who denied the verity of Christ's Incarnation and Body That proved as to both as also the verity of his whole Manhood Of his having a true Soul Of his submitting to the common adjuncts and infirmities of Flesh How the Humane Nature in Christ and in us differ His Incarnation not impossible not incredible The Reasons of it 1. That the Old-Testament Prophecies Promises Types might thereby receive their accomplishment 2. That Christ might be qualified for his Office as Mediator and the work of Redemption 3. Because it was the fittest and the best way in order to the redeeming of man Seven Propositions laid down for the due stating and opening of Christ's Incarnation As 1. That Christ who before was the eternal Son of God and had a praevious existence was made Flesh this made good against the SOCINIANS 2. That the Second Person only was incarnate 3. That this was not done till the fulness of time 4. That 't was not the divine Essence absolutely considered which assumed Flesh but that Essence considered as subsisting in the Second Person 5. That the Nature assuming was the Divine Nature 6. That the Humane Nature was so assum'd as to subsist in the Divine and that both of these Natures make but one Person where the Hypostatical Union is opened and prov'd 7. 'T is probable that if Adam had not fallen Christ had not been sent in the Flesh Of the Second Proposition That Christ was sent in the likeness yet but in the likeness of sinful Flesh Of the Sanctity of Christ's Humane Nature The Grounds thereof Use 1. To inform 1. Of the excellency of the Gospel and of the Christian Religion As also 2. Of the excellency of Christ's Flesh or Manhood Use 2. Wherein several Duty 's are urged upon Christians as namely 1. To give a full and firm assent to the Truth of Christ's Incarnation and also firmly to adhere to Christ as having assumed our Flesh where something is spoken against those who make little of a Christ in Flesh but are all for a Christ within 2. To be much in the study and contemplation of Christ incarnate 3. To adore the Mystery it self and also the Father and the Son in the Mystery 4. To endeavour after the powerful influence of it
would much embolden you in your addresses to God Eph. 3.12 In whom we have boldness and access with confidence by the faith of him Heb. 4.14 16. Seeing we have a great high Priest that is passed into the heavens Jesus the Son of God let us hold fast our profession Let us come boldly unto the throne of grace that we may obtain mercy and find grace to help in time of need Heb. 10.19 20 21 22. Having therefore boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh and having an High Priest over the house of God Let us draw near with a true heart in full assurance of faith having our hearts sprinkled from an evil conscience and our bodies washed with pure water Had Joseph's Brethren known that their own brother had been so near to Pharaoh with what confidence would they have addressed themselves to him Believers Christ your Brother who is flesh of your flesh is at God's right hand as the great Master of Requests the great Dispenser of Mercies why do you not more improve this for the emboldening of your Spirits when in Prayer you go to God 'T is a great thing for the Saints Comfort to consider how things were formerly under the Law and how they are now under the Gospel Then God carried it in a way of greater state and majesty then he kept a greater distance and was more hardly accessible see how the Apostle sets it forth Heb. 9.1 c. Then verily the first Covenant had also Ordinances of Divine Service and a worldly Sanctuary For there was a Tabernacle made the first wherein was the Candlestick c. and after the second vail the Tabernacle which is called the Holiest of all Which had the golden Censer c. Now when these things were thus ordained the Priests went alwayes into the first Tabernacle accomplishing the Service of God But into the second went the high Priest alone once every year not without blood which he offered for himself and for the errors of the people The Apostle here takes notice of the partition or division of the Tabernacle for the * Of this and of the whole Tabernacle see Joseph Antiq. Jud. l. 3. c. 5. Atrium or outer Court where the people used to be that he speaks not of only he meddles with the first and second Tabernacle where the ordinary Priests and the high Priest did officiate Now he saith the first of these were to go no further than the first Tabernacle the People might not go so far the high Priest might go into the second Tabernacle the Sanctum Sanctorum but how with great restrictions he must go alone but * Austine whom Sigonius follows differs in his interpretation of this Quod autem scriptum est Pontificem sèmel in Anno solum Sancta esse ingressum S. Augustinus interpretatur eum quotidie quidem ingressum esse propter incensum ac semel in Anno propter expiationem cum sanguine purificationis Verùm possumus etiam dicere eum quotidiè quidem Sanctuarium esse ingressum sed Sacerdotum comitatu stipatum semel autem in Anno solum i.e. sine Sacerdotibus in die expiationum Sigon de Rep. Hebrae l. 5. c. 2. For this Opinion he is severely taken up by P. Cunaeus de Rep. Heb. l. 1. c. 4. once a year and that too not without blood see Exod. 30.10 Levit. 16. and God was so strict about this that it was as much as his life was worth even for him at any other time to venture into the Holy of Holy's Levit. 16.2 The Lord said unto Moses speak unto Aaron thy brother that he come not at all times into the Holy place within the vail before the Mercy-seat which is upon the Ark that he die not for I will appear in the cloud upon the Mercy-seat Well! not to instance in the restraints laid upon the Priests Levites c. which the Word also mentions what might God's meaning be in this see Vers 8. The Holy Ghost this signifying that the way into the Holiest of all was not yet made manifest while that the way into the Holiest of all was not yet made manifest while as the first Tabernacle was yet standing as if the Apostle had said let not any wonder that God then would keep men at such a distance here was the reason of it or the mystery which was at the bottom of it Christ was not yet come the true Tabernacle was not as yet erected the first Tabernacle was only then standing Christ had not assum'd the Nature of Man thereby to make way for man freely to go to God therefore the way to the Holiest of all was not yet made manifest But now under the Gospel Christ being incarnate and gone to heaven in our flesh now all may go to God freely the way to him is open every believer in the world may now enter into the Holy of Holy's all former restraints and distances are now taken away Mark the Scripture cited already Heb. 10.19 20. Having therefore brethren boldness to enter into the Holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh By this flesh Christ's Humane Nature or Christ in the Humane Nature is unquestionably meant which he calls the vail in allusion to that in the Tabernacle wherein there was a twofold vail one that covered the Ark Exod. 40.3 And cover the Ark with the vail the other which separated betwixt the Atrium and the first Tabernacle as also betwixt the first Tabernacle and the second Exod. 26.33 And the vail shall divide unto you between the Holy place and the most Holy so Heb. 9.3 And after the second vail the Tabernacle which is called the Holiest of all to which he also alludes Heb. 6.19 which entreth into that which is within the vail Now with respect to these vails Christ's Flesh or Manhood is set forth by the vail 1. as his Godhead for a time was hid and covered under it 2. as believers through this do go to God as it is the way into the Holiest And so 't is here brought in for he saith by a new and living way which he hath consecrated for us through the vail that is to say his flesh You see what these Texts drive at and what the Apostle draws from them viz. that Saints now upon the Manhood of Christ should with boldness enter into the Holiest and draw neer to God with full assurance of Faith this is their unspeakable priviledge under the Gospel which they should improve and rejoyce in This is the fourth thing for Comfort God is now knowable and accessible The Humane Nature is by Christ's Incarnation highly dignify'd and advanc'd 5. Fifthly This cannot but be exceedingly delightful to us to consider the advancement and dignity
Christ now when the time of his humiliation is over and when he appears in all things like himself as the Son of God in his greatest glory The Third Inference that the Work of Redemption was a very great Work 3. Thirdly was Christ God's own Son I infer certainly then the work of Redemption was a very great work for God sent his own Son about it and therefore surely 't was no ordinary or common thing Alwayes the greater the Person is who is imployed in the work the greater is that work 't is thus from the wisdom of a Man much more shall it be thus from the wisdom of a God Kings do not use to send their Sons upon mean and petty services but only upon such as are high and weighty and can it be imagined that ever God would have sent his own Son into the world to redeem Sinners if this had not been a work very high and great in his eye Indeed this makes Redemption to be the greatest work that ever was done by God himself the making of the World was a great thing but God never sent his Son about that that was dispatch'd by a word he did but speak the word and it was done Works of Providence are very great but there 's no sending of a Son about them but when Redemption-work was to come upon the stage in order to that Christ God's own Son must come from heaven and be incarnate and do and die and all was necessary for the accomplishing of that O how great a work was this So much for the First Vse by way of Inference Use 2. For Exhortation 1. Branch of the Exhortation to study Christ as the proper Son of God 2. Secondly was Christ God's own Son let me from hence urge a few things upon you 1. Study Christ much in this relation that you may know him as the proper natural essential Son of God The knowledge of Christ in whatever notion you consider him is very pretious it was so to Paul who * 1 Cor. 2.2 determined not to know any thing save Jesus Christ c. and †Phil. 3.8 who counted all things but loss for the excellency of the knowledge of Christ Jesus but to know him as he stands in this near relation to God as God's own Son O this is precious knowledge indeed Now Sirs you have heard much of him read much of him but do you know him and know him as the eternal only-begotten Son of God This is that Truth upon which all Religion depends in which you have the very heart and spirit of the Gospel upon which the whole stress of your happiness is laid 't is one of the most fundamental Articles of the Christian Faith and yet will you be ignorant of it You all have some general knowledge of it and you all profess to believe it 't is a part of your Creed but do you distinctly and clearly know alwayes allowing for the mysteriousness of the Object and the dimness of your Facultys how Christ is the Son of God how his Sonship was brought about and wherein it lies that he is God's natural Son begotten by him from all eternity in a most mysterious and admirable manner do you understand any thing about this * Cognoscere quando Filius Dei primùm extiterit utrum ex ipsius Patris essentiâ necne genitus fuerit non est necessarium creditu ad salutem Socin Solut. Scrupul resp ad Scrup. 1. So Episcopius Iust Theol. lib. 4. cap. 34. per totum Some tell us that the knowledge and belief of Christ's Sonship according to the particulars wherein it hath been opened not necessary to Salvation I 'le not engage in this Controversie wherein Some do as much affirm as Others deny but this I say it being so momentous a Truth in it self and the Scriptures speaking so much of it and giving so much light about it 't is of great Concern to all who live under Gospel-revelation to endeavour to know as much of it as the height of the thing and the lowness of their capacities will admit of Directions in the studying of Christ as the Son of God And because I would hope that there are Some here whose thoughts are taken up about it and who desire to arrive at a fuller knowledge of it therefore to such I would commend three things by way of Direction 1. In all your enquiries and searchings into Christ's Sonship especially into the Ground and Mode of it viz. eternal Generation be sure you keep within the bounds of sobriety I mean this take heed that in this deep Mystery you * 1 Cor. 4.6 be not wise above what is written that you do not therein consult your own purblind and carnal reason but Scripture-revelation altogether Pray study it but in so doing do not * Quaero abs te quando vel quomodo Filium putas esse generatum mihi enim impossibile est Generationis scire secretum mens deficit vox silet non mea tantum sed Angelorum supra potestates supra Angelos supra Cherubin supra Seraphin supra omnem sensum est c. Tu ergo ori manum admove scrutari non licet superna mysteria Licet scire quod natus sit non licet discutere quomodo natus sit Illud mihi negare non hoc quaerere metus est Ineffabilis enim est illa Generatio Ambros de Fide Cap. 5. Si Christus dâ—xit senescire de die illâ horâ sed solum Patrem quanto minùs possumus nos scire quomodo genitus sit Filius ex Patre Non debere igitur nos crubescere fateri neminem hunc modum nosse sed solum illum qui genuit eum qui genitus est Iren. lib. 2. cap. 48. Quomodo Deus Pater genuerit Filium nolo discutias nec te curiosiùs inseras in profundi hujus arcanum Cyprian in Symbol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. adv Haeres lib. 2. tom 2. p. 739. The Mystery of Mysteries which corrupt and wanton Reason derides but prudent Faith admires and adores Cheyn Trin-unity p. 190. pry too far into those secrets which God hath lock'd up from you content your selves with what he hath reveal'd in his Word and stay there 'T is both sinful and also dangerous for poor shallow Creatures to venture too far into these depths where if they once lose their bottom the written Word they drown themselves presently there 's no clue but that to guide us in this labyrinth That Christ is the Son of God is very clear that he is the Son of God by eternal Generation is very clear but will you be inquisitive further to know what this Generation is what can your Reason the Scripture being silent about it say of that O go not too far there Humane Reason consider'd as meerly natural is a very incompetent judge of this divine and sublime mystery a mystery to
1 Cor. 1.29 and so the word is frequently used there to represent the whole manhood of Christ so Joh. 1.14 1 Tim. 3.16 Heb. 10.20 1 Pet. 3.18 passim When therefore 't is said God sent his Son in Flesh you are thus to conceive of it that Christ did not only take Flesh but that with it he took the whole Nature of Man that he was as truly so compleatly Man consisting of Flesh and Spirit Body and Soul yea that he assumed the entire Humane Nature with what-ever is proper to it two things only being excepted of which by and by In this extent and latitude you are here to take the word Flesh a part being put for the whole 3. Although it be said God sent his Son in the likeness of sinful Flesh yet we must distinguish between the Mission the Incarnation They differ in their Order Christ being first sent and then incarnate as also in the place where each was done for the mission was above but the incarnation was here below This I take notice of that I may the better clear up that ambiguity which seems to be in the expression which some among the Antients not understanding aright runn'd themselves upon very erroneous Opinions For it being said that God sent his own Son in the likenss of sinful Flesh they from hence inferr'd that Christ came from Heaven actually clothed with Flesh that his Body was immediately created there and that from thence he brought it down with him hither and to take in another of their * The first broachers of which were Apollinaris Valentinus c. Of and against whom see Najanz ad Nectarium Athan. de Incarn Christi tom 1. p. 619. 1083. Haeresy's that it was of such a nature as that it only pass'd through the Virgins womb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as water through a pipe or as light through a glass But you are not to give way to these apprehensions the true meaning of the Words being this Christ was sent in the likeness of Flesh not that he had it before he was on earth but it was his Father's Will for the fulfilling of which he sent him that he should descend and here below assume Flesh so that though the Apostle expresses it by being sent in the likeness c. yet his meaning is rather to or for or in order to the likeness of sinful flesh this was not done before-hand just at his sending but this was to be subsequent upon it in its proper time and place And Earth was that place where this stupendious mystery of a Christ incarnate did commence there was the attiring House where he put on his mean and mourning dress 't was in the Virgin where his Body was so curiously and so wonderfully wrought When he ascended he carried up his Body from Earth to Heaven but when he descended he did not bring down his Body from Heaven to Earth the foundation of his being incarnate was laid above in the purpose and command of the Father with respect to which he 's said to be sent in the likeness c. but his actual assumption of Flesh was done here below True he saith Joh. 3.13 No man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven and Joh. 6.62 What if you shall see the Son of man ascend up where he was before but this you are to understand as spoken only upon the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 communication of Properties that being here attributed to Christ in one Nature as the Son of man which was only proper to him in the other as the Son of God 'T is also said of him that the second man is the Lord from heaven 1 Cor. 15.47 but that you are to take not as referring to the matter and substance of his body as if he brought that from heaven but only as pointing to his descent from heaven and the miraculous formation of his body here on earth And whereas Some speak as you heard of Christ's Body being immediately created and but passing through the Virgin as water through a pipe the falsity of that Opinion is very notorious for the Scripture plainly tells us that it was produc'd in another way that he was conceiv'd and born of the Virgin that the production of his substance was of Hers though in an extraordinary manner therefore 't is said Mat. 1.18 she was found with child of the holy Ghost and Vers 20. that which is conceiv'd in her is of the Holy Ghost and Luke 1.35 that holy thing which shall be born of thee shall be called the Son of God and Elizabeth speaks of Christ as the fruit of her womb Luk. 1.42 and Paul sayes he was made of a woman Gal. 4.4 not made in a woman but of a woman From all which Texts two things are evident Of these things reade Tertull. in his excellent Treatise de Carne Christi p. 374. 1. that though the formation of Christ's Flesh was extraordinary and miraculous yet it was not immediately created especially not in heaven 2. that the Virgin Mary had a proper causality in the production of Christ's Body and therefore was not a meer pipe through which it did only pass 4. This sending of Christ in the likeness c. was not his assuming of a meer humane shape or his apparition only in the shape and form of a man but it was the real assumption of the humane Nature consisting of Soul and Body There 's a vast difference betwixt Christ's incarnation such apparitions as those which we have instances of in the Old Testament and that too not only with respect to the appanitions of Angels but also of Christ himself for it might easily be proved that 't was he who appear'd to Abraham Gen. 18.13 14 17. to Jacob Gen. 32.24 to Moses Exod. 3.2 compar'd with Acts 7.30 c. 35. But now his incarnation was a quite other thing for in that there was not the taking of man's shape but of man's nature not the taking of it so as to lay it down again after a short time as was in apparitions but so as to keep it and continue in it for ever The Apostle cry's out 1 Tim. 3.16 Without controversie great is the mystery of Godliness God manifested in the Flesh c. but had there been in that nothing more than a meer apparition of Christ in Flesh or in humane shape the thing had not been so strange that he should make such a mystery of it for he knew this was very common therefore there must be more in it than so To convince us of the truth and reality of Christ's Flesh in opposition to all phantasms and meer apparitions the Scripture speaks of him not only as appearing Mal. 3.2 Who shall stand when he appeareth 2 Tim. 1.10 But is now made manifest by the appearing of our Saviour Jesus Christ c. Heb. 9.26 Once in the end of
that died yea rather that is risen again He is said to be delivered for our offences and to be raised again for our justification Rom. 4.25 the Sinners justification was merited by his death but it was manifested by his resurrection thence therefore Faith in its being assured of that priviledge must fetch its main encouragement so that this cannot be the only thing aimed at in his death since it more properly belongs to another Head 3. The old-Testament Saints were high in their assurance and yet they liv'd before the death of Christ 4. His death simply considered gives no such encouragement to faith or ground of assurance consider it indeed as we state it that is as he dy'd in our stead to satisfie God's Justice appease his Father's wrath expiate our sin c. and so 't is highly strengthning to Faith but if you take it in it-self and as our Adversaries state it so there 's but little in it for Faith's advantage What inducement or encouragement would this be to Sinners to believe to set before them the death of Christ unless those Ends and Considerations about it be taken in which our Antagonists oppose without which it would rather draw out mens fear than their faith rather drive them from God than to God for so more of his justice and severity would therein appear to deterre them than of his Mercy to allure and encourage them O did God deal so with his own Son who too was innocent and blameless what then will he do to such vile wretched guilty creatures as we are must Christ so die would not God spare him in the least what then will become of such as we Upon the whole matter the Soc. say Christ's death was not at all intended to be satisfactory to God I 'me sure according to their stating of it 't is not at all consolatory to Sinners 4. They say Christ dy'd for this end that he might have a right and power after his death when he should be in heaven to forgive sin Answ Whilst he was here on earth before his death he had that right or power therefore that could not be any end thereof Matth. 9.2 Son be of good cheer thy sins be forgiven thee and when some murmured at this see how he stood upon the asserting of it Vers 6. That ye may know that the Son of man hath power on earth to forgive sins c. 5. 'T is said Christ dy'd for this end that he might procure for himself such and such power dignity and glory But to this we say it was so far from being the main end that it was indeed no end at all it being but the Coâ—â—â—â—â—ent not the End of his death see Phil. 2.8 9. These defective Causes and Ends being remov'd it remains that I set down those which were the chief and principal And they were such as these Christ dy'd to be a Sacrifice for Sin Heb. 9.26 10.12 a Ransom 1 Tim. 2.6 Matth. 20.28 a Propitiation 1 Joh. 2.2 to reconcile God to us and us to God Rom. 5.10 2 Cor. 5.19 Eph. 2.13 14. Col. 1.20 c. to deliver us from the curse of the Law by his being made a curse for us Gal. 3 13. to save from wrath to come 2 Thes 1.10 to justifie and make righteous 2 Cor. 5.21 Rom. 5.9 to procure remission of sin by his blood 1 Joh. 1.7 Eph. 1.7 Matth. 26.28 to overcome death by death Heb. 2.14 to purchase eternal life Joh. 6.51 Heb. 9.12 As he dy'd in our place and stead taking our guilt and bearing our punishment so he died for these ends that he might restore us to God's love and favour and expiate all our sins by his making satisfaction for them these were not only Ends but the supream and primary ends of his Death I do not exclude the former provided that 1. they be taken in conjunction with these nay 2. in subordination to them Christ in his dying might intend this and that as his bearing witness c. but his main and principal intendments were satisfaction reconciliation forgiveness of sin c. in the revealing of which the Holy Scriptures are so express and plain that to me 't is very strange that any opposition much more that so vehement opposition should be made against it Good Lord how are Opposers faine to strain their wit to summon in all their invention subtilty for the finding out of some forc'd and pitiful interpretations of the Texts alledged thereby to evade the true sense and meaning of them how do they set these Scriptures and themselves too upon the rack that they may seem to reconcile them with their hypotheses's but all in vain as is abundantly prov'd The vanity falshood of humane Satisfactions 3. Thirdly from hence I infer the vanity and falshood of all humane Satisfactions Was the Lord Jesus himself a Sacrifice for sin and did he thereby condemn abolish expiate all sin for his members then what needs to be done or can be done further by any Creatures in the way of Satisfactions * Eccles 2.12 What can the man do that cometh after the King I cannot but take notice how whoever will engage in these weighty Points he must tread upon thorns and bryars every step he takes no sooner shall he have got off from one Enemy but there will be some other at hand with whom he must encounter also I find it I 'me sure to be so for no sooner have I quit my self of the SOCINIANS but the PAPISTS in a full body make head against me The former would wholly take away Christ's Satisfaction the latter would add Mans to it the One denies the verity the Other the perfection of it For they tell us 't is very true that Christ did fully satisfie the Justice of God by his being a Sacrifice for sin and fully expiate the sins of Believers in respect of their guilt and of the eternal punishment due thereupon but not in respect of temporal punishments these they say they are yet lyable unto notwithstanding all that Christ hath done and suffered and that too not only in the present but for some time in the future state for the preventing or removing of which satisfaction must be made to God either by themselves or by others this is the ROMISH-Doctrine In which so far as I have gone we have falsities enough but should we go farther to their particular explication and stating of the latter branch mens satisfying by themselves or by others what a mass and heap of ungrounded unscriptural absur'd Opinions should we there meet with for there come in their penances fastings pilgrimages corporal punishments voluntary poverty masses and prayers for them who are in Purgatory Indulgences c. O what a big-bellied Error is this of humane Satisfactions what a numerous train of falsities is it attended with Contrary to this we hold that * See the 31 Article of our Church Christ by the once
a rare piece of Self-denyal for you to submit as to your own personal interest to be a loser if others may be gainers thereby Assure your self many do earnestly beg of God the prolongation of your Days You pray for your Death but they for your Life I hope in this God will hear them and not you Your gracious Father hath given you a title to Heaven hath in a great measure fitted you for Heaven and will in due time take you up into Heaven it being thus as to the ordering of your passage thither and the timing of your entrance into it all that good Madam you should wholly refer to his good pleasure Madam The Dedication of Book I very well know signifies but little to your Ladyship Prayer is the thing which you desire and value wherein should I be wanting it being the only requital I can make you for all your Favours I should certainly be unworthy and ingrateful beyond all expressions As God shall enable me according to the many obligations which I lie under I shall never cease to pray for You and Yours If hath pleased the soveraign and all-disposing God to cut off many Branches which grew from your Stock yet One and the principal One too is hitherto spared God grant he may be so long and that all Heavenly Blessings as well as Earthly may be multiplied upon him And blessed be the Lord you live to see Others who are of You though not immediately yet but at one remove whom God begins to bless with an hopeful Issue the best of his Blessings be upon them also That Honourable Family to which you are so nearly related when so many Great and Ancient Families are melted away like Snow before the Sun yet keeps up in its pristine Greatness and Splendor and may it so continue from generation to generation till the World shall be no more And for your Self Madam the God of Heaven bless you and recompence into your bosome sevenfold all that kindness that ever you have shown to any of his He grant that you may bring forth fruit in your old age and be fat and flourishing that you may come to your grave in a full age like as a shock of corn cometh in its season that as your outward man decays your inward man may be renewed day by day that you may never want the light of his countenance that you may at the last arrive at that Peace Comfort Assurance which you have so long been praying for that you may yet be a shining light in that more publick Orb wherein you are fix'd a pattern of Humility and Condescension of all Graces and Vertues and good Works to all who behold you and finally that when you have fought the good fight and shall have finished your course and kept the faith you may receive that crown of righteousness which the Lord the righteous Judge shall give you at that day These are have been and ever shall be the daily and ardent Prayers of Madam YOUR HONOURS Most humble and ever obliged Servant and Chaplain THO. JACOMB SEPT 18. 1672. THE PREFACE TO THE READER Christian Reader § 1. THat I may not be defective either in civility to thee or in common prudence and justice to my self 't is necessary that I pre-advertise thee of some things convenient to be known about the ensuing Work the doing of which therefore is the design and business of this Preface § 2. That which was the first rise and occasion of it was this I having in my Ministry gone over several of the most weighty Points in Divinity relating both to Faith and Practice and finding my self too often divided in my thoughts what Text or Subject next to insist upon upon this twofold Consideration I resolv'd to fix upon some continued Discourse in Holy Writ where I might have my work cut out for me by the Spirit of God from time to time by which being determined I might be freed from self-perplexing and time-wasting distractions No sooner was I come to this resolution but immediately it pleased God to bring to my thoughts the Eighth Chapter to the Romans which when I had a little survay'd in my mind and taken a short view of the fulness and preciousness of its matter without any further demur or hesitancy I resolved also that that should be the Chapter which I would lay out my pains upon Accordingly I entred upon it and for which I heartily bless the Lord he who directed me to that Undertaking was graciously pleased to assist me in it and to carry me through it § 3. The Excellency of this Chapter being my great inducement to pitch upon it it would have been requisite that I should here have endeavoured to have set forth that excellency had I not in my first entrance upon the work it self said enough upon that account To compare Scripture with Scripture that one place may give light to another is a thing very safe and good but to compare Scripture before Scripture is a thing that must be done with much tenderness and caution I adore every part and parcel of Sacred Writ * 2 Tim. 3.16 all being given by inspiration of God and admirably useful to that end for which it was appointed and would be very careful how I prefer one before another Therefore I do not say that Pauls Epistles are the most excellent of all the New Testament Writings or that this Epistle to the Romans is the most excellent of all the other Epistles or that this Chapter therein is the most excellent of all the other Chapters in which gradation some please themselves Yet this I may safely say that this Epistle and this Chapter for sublimity of Matter variety of Evangelical Truths admirable Support and Comfort to Believers are not inferiour to any part whatsoever of the Holy Scriptures Which if so I have then pitch'd upon a Subject very well worthy of my best Endeavours and none will blame me for attempting to open so rich a Cabinet § 4. In digging into this Mine I found it to be so full that it was a long time before I could get to the bottom of it for I was two years and something more in preaching over this Chapter In which time I preached very many Sermons upon it but the precise Number I will not mention because Some from thence might take occasion to fasten that censure upon me which I hope I do not deserve and Others seeing here but Eighteen of so many published might think I shall never come to the end of all Well! though the work was long yet it pleased God to spare me till I had finished it I have now entred upon a work of another nature whether he will also let me see the finishing of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 5. Wherein it fares with me much as it sometimes doth with Seamen who after a long and tedious Voyage are no sooner arriv'd at shore but presently they are seiz'd
To excite all to get into Christ Use 3. Some Directions in order to it Use 4. Several Duties pressed upon those who are in Christ Use 5. Comfort to such in Eleven Particulars TWo things have been observed in these Words the Priviledge and the Subjects of that Priviledge I have done with the First and go on now to the Second Here is no Condemnation a very high and glorious Priviledge who are the Persons to whom it belongs Such as are in Christ Jesus This I have hitherto but touch'd upon in the General but am now to fall upon the more particular opening of it To them which are in Christ Jesus Here are the two great Names or Titles of our blessed Lord Christ with respect to God Jesus with respect to us he is Gods Christ and our Jesus Gods Anointed and our Saviour But I do not intend in the least to stay upon these Titles I 'le only speak to that one thing which here lies before me viz. being in Christ Jesus To them which are in Christ Jesus So we fill it up but in the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Original 't is only to them in Christ Jesus The Words are descriptive the Apostle doth not design in them to set down the Meritorious Cause of Non-condemnation no not with respect to Christ himself but only to describe the Persons who have an interest therein for he doth not say there is no Condemnation because of Christ or through Christ though that be very true but there is no Condemnation to them who are in Christ I grant that something argumentative may be fetch'd out of them but in their first and main scope they are descriptive Qu. What is it to be in Christ Jesus What it is to be in Christ opened Answ 'T is * Qui sunt in Christo i. e. qui credunt in Christum per fidem ei sunt insiti Piscat in Schol. So. Beza Esse in Christo Jesu est fide Christo adhaerere Spiritu insitus esse ut membrum Capiti Pare Conjunctis fide cum Christo Jesu Vatabl. Qui sunt incorporati per fidem dilectionem fidei Sacramentum Aquin generally opened by that mystical Vnion which is betwixt Christ and Believers through the Spirit and Faith To be in Christ 't is to be ingrafted incorporated mystically united unto Christ This Vnion in Scripture is set forth sometimes by the Saints being in Christ sometimes by Christs being in them Sometimes I say by their being in Christ So here in the Text and so in several other places 1 Joh. 5.20 We are in him that is true even in his Son Jesus Christ 2 Cor. 5.17 If any man be in Christ he is a new creature 1 Cor. 1.30 But of him are ye in Christ Jesus c. Then 't is also set forth by Christs being in them 2 Cor. 13.5 Know ye not that Christ is in you except you be Reprobates Col. 1.27 Christ in you the hope of glory Rom. 8.10 And if Christ be in you the body is dead because of sin c. The difference betwixt Saints Being in Christ and Christs Being in them Now I conceive these two Expressions do both point to one and the same thing viz. to the Spiritual and Mystical Vnion betwixt Christ and Believers Yet possibly as to some Modes and Circumstances there may be some difference betwixt them Which a Reverend Person in a late * Mount Pisgah pag. 22. Treatise thus sets forth Christ is in the Believer by his Spirit 1 Joh. 4.13 1 Cor. 12.13 the Believer is in Christ by Faith Joh. 1.12 Christ is in the Believer by Inhabitation Eph. 3.17 the Believer is in Christ by Implantation Joh. 15.2 Rom. 6 3. Christ is in the Believer as the head is in the body Col. 1.18 as the root is in the branches Joh. 15.5 Believers are in Christ as the members are in the head Eph. 1.23 as the branches are in the root Joh. 15.7 Christ in the Believer implyeth Life and Influence from Christ Col. 3.4 1 Pet. 2.5 the Believer in Christ implieth communion and fellowship with Christ 1 Cor. 1.30 When Christ is said to be in the Believer we are to understand it in reference to Sanctification when the Believer is said to be in Christ it is in Order to Justification Further this Vnion in Scripture is set forth sometimes by the Saints abiding in Christ and Christs abiding in them Joh. 15.4 Abide in me and I in you 1 Joh. 3.24 Hereby we know that he abideth in us c. Sometimes by their dwelling in Christ and Christs dwelling in them 1 Joh. 4.13 Hereby know we that we dwell in him and he in us because he hath given us of his Spirit Joh. 6.56 He that eateth my flesh and drinketh my blood dwelleth in me and I in him Eph. 3.17 That Christ may dwell in your hearts by Faith Sometimes by Christs living in them Gal 2.20 c Yet not I but Christ liveth in me Sometimes by that Oneness that is betwixt Christ and them Joh. 17.21 22. And some make that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that gathering together in one all things in Christ Eph. 1.10 to point to this Vnion I dispute not about that but certainly this is that which is here held forth when the Apostle saith there is no Condemnation to them which are in Christ Jesus It being so my business then will be as God shall assist to discourse of that admirable and glorious Vnion which is betwixt Christ and Believers 'T is a very high and noble and excellent Argument O that I may in some measure reach the greatness spiritualness and glory of it I will not at all insist upon the proving of the Thing viz. that some persons are in Christ or that there is this blessed Vnion 'twixt Christ and Saints for the Scriptures ' forementioned sufficiently prove it and I do not meet with any who deny it Though there are some different Notions about it and some different Explications of it yet all grant there is such a thing So that my only work will be first to open and then to apply it And indeed there 's great need of the former Vnion with Christ a great Mystery because this Vnion is a very profound and abstruse point 't is a mystery a very great mystery a truth which lyes very deep and is not easily to be understood All believe it but few understand it all grant the quod sit but for the quid sit how much are the most knowing persons in the dark about it The Apostle speaking of it calls it a great mystery Eph. 5.32 and Col. 1.27 he sets it forth by the riches of the glory of this mystery what 's that why Christ in you the hope of glory Indeed 't is such a mystery as that we shall never fully understand it till we come to Heaven where all mysteries shall be unfolded and particularly this of the mystical
or conjunction with him so far as the participation of one and the same Nature with him will go The Spiritual and Supernatural Union is that which hath been opened viz. that which is brought about by the Spirit and by Faith upon which the Creature is not one with Christ meerly in respect of his Manhood but he is one with him in an higher manner as being also according to his measure made a partaker of his Divine Nature that is to say as the Image of God is imprinted upon him as the several Graces of the Spirit are wrought in him as Christ and he are not only one flesh but also one spirit both having the same spirit dwelling in them and both being animated and acted by one and the same spirit Now to apply this Distinction The first of these Vnions is not sufficient to secure from Condemnation or to entitle to Salvation for then that being * Nullus est hominum cujus Natura non erat suscepta in Christo Prosp resp ad cap. Gall. c. 9. Of this see Cyril l. 10. c. 13. in Joh. Dei Filius quia suscepit humanam Naturam cum omnibus hominibus conjunctus est c. sed ista conjunctio generalis est tantum ut ita dicam juxta materiam Pet. Martyr common and general all men living should be saved and none should be condemned Even the graceless and unregenerate are men and have that very nature which Christ assumed but is this enough for an everlasting state of happiness Surely no! 'T is true even this natural union is very precious and the foundation of great joy and comfort to Believers O for such to remember that Christ hath match'd into their family sits in Heaven in their nature and is of the same flesh and blood with themselves this I say must needs be very sweet The Apostle speaks of it as a very great thing Heb. 2.11 He that sanctifieth and they that are sanctified are all of one This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admits of various interpretations I conceive this is the best Christ and the Saints are all of one that is all of one nature of one and the same flesh and blood for it follows v. 14. Forasmuch as the children are partakers of flesh and blood he also himself took part of the same c. and v. 16. For verily he took not on him the nature of Angels but he took on him the seed of Abraham I say this Vnion is matter of great comfort to Believers but for Others who have nothing more than that Christ is man and hath assumed their flesh and is as they are and they as he what will this avail them What is Christs taking our flesh if he doth not give us his spirit what is it for him to be made like to us in our nature if we be not made like to him in his nature Christ with the humane Nature is in Heaven and yet thousands with the humane Nature are in Hell O rest not in meer manhood though Christ be man but get an higher a closer a more special Union with him or else it will be condemnation for all that 2. I distinguish Secondly Union with Christ is either External and Visible or Internal and Invisible The First is common and general yet not so common as the Material and Nartural Vnion spoken of before for all are Men but all are not Christians This lies in Church-membership the participation of Church-priviledges living under the Word and Sacraments passing under the Baptismal Seal making of some external profession of Religion c. The Second includes and supposes all this but hath a great deal more in it it notes real insition and implantation into Christ This Distinction is evidently grounded upon that of our Saviour Joh. 15.2 where he saith Every branch in me that beareth not fruit he taketh away here is the external Vnion for here is a branch which bears no fruit and yet it is in Christ how it must be understood in respect of Church membership external profession c. And every branch that beareth fruit he purgeth it that it may bring forth more fruit here 's the internal and special Union that which is as was said by real insition and implantation into Christ Now the enquiry lies here whether you be so in Christ as to be ingrafted and implanted into him the Former without this will signifie but very little 'T is indeed a great mercy to be a member of the Visible Church but this without a close and special membership with Christ will not secure a mans everlasting state if it be only external conjunction with Christ here it may for all that be eternal separation from him hereafter What is it for the Branch to be ty'd or fast'ned to the Stock if it doth not coalesce and incorporate with the Stock what is it for a man to be in Christs mystical Body only as the wooden leg or eye of glass is in the natural body where there is apposition but no coalition or union Certainly when Paul here tells us There is no Condemnation to them who are in Christ Jesus he means such a being in him as is more than what is external and common or (a) Illi in Christo esse dicuntur hoc loco non qui mediatè tantum secundum quid in Christo sunt nempe ratione Ecclesiae ipsius quae corpus Christi mysticum c. sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intelliguntur veri Christiani qui immediate in Christo sunt per Unionem mysticam cum ipsius personâ fide virtute Spiritus Sancti c. Gomar founded upon any such bottom As particularly such as is by meer Baptism I mean when 't is the participation of the external sign only and there 's nothing more (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theophyl They therefore who open the Words by this are too large and general Alas Baptism (c) Non loquitur Paulus de iis qui Sacramentum tantummodo Baptismi perceperunt quos extrinsecus duntaxat unda alluit non autem intus in animo Gratia expiavit sed eos intelligit qui sunt in Christo Jesu h. e. rem etiam Sacramenti adepti sunt Justinian in loc Qui sunt in Christo Jesu i. e. qui per Baptismum Christum induerunt eique per Fidem dilectionem incorporati sunt factique tanquam viva ejus membra tanquam palmites Christo ut viti insiti Perer. Disp 1. in Cap. 8. ad Rom. Qui sunt insiti per Baptismum in eo regenerati Estius alone will not do it there must be something more than the external badge and livery of Christianity or else that will come short both of Vnion here and No-Condemnation hereafter O how many are there who are baptiz'd live in the Church are visible members thereof who yet are far from being inwardly knit to Christ and therefore shall perish eternally This is to be
very mysterious Nature but the greatest mystery of all is that there should be such a mystery I mean that there should be such a thing for such poor creatures O consider you who sometimes were * Eph. 2.13 a far off even you are made nigh not only by Christ but to Christ you who were so far from being in Christ that you were even * 1 Joh. 5.19 in the wicked one and in him you did lie even as the carnal world doth yet you are now under a blessed conjunction with Christ You who by nature * Rom. 11.17 were grafted into the wild Olive are now grafted into and made partakers of the root and fatness of the Olive tree O incomparable transcendent mercy That so great a person as Christ the * Joh. 3.16 only begotten Son of God * Rom. 9.5 God blessed forever * Heb. 1.3 the brightness of his Fathers glory should stoop so low as to be made one with dust and ashes that you who are no better than worms which crawl on the earth should be joyned to so glorious an Head that he who did at first assume your Nature into so near an union with himself should afterwards take your Persons also and mystically unite them to his own person that it should not only be * Matth. 1.23 God with you but God in you and you in God O how will you be able in some suitable manner to bless God and Christ for such unconceivable astonishing Love as this is This being in Christ as a limb and part of him here on earth will certainly bear a great share in your highest thanksgivings and Hallelujahs when you shall be with him in Heaven To get the Vnion more cleared up 2. Endeavour after a further clearness in this Vnion This I would urge 1. With respect to the Nature of the thing 2. With respect to your Personal interest in it First get the thing it self more and more cleared up that your knowledge of it may be more full and more distinct Some further Head knowledge about it would not be amiss It 's a mystery that very mystery which hath been hid from ages and from generations but 't is now made manifest to the Saints to whom God hath made known the riches of the glory of this mystery which is Christ in you the Hope of Glory as the Apostle sets it forth Col. 1.27 now is it a mystery which hath been hid so long but is now revealed in the Gospel and shall we not labour after a clearer light about it It being a priviledge that is common to all Believers there being also such a revelation of it 't is to be lamented that it is no better understood by us 'T is true in this life we cannot hope fully to comprehend it yet we might know much more of it than generally we do Paul speaks of * Eph. 3.19 the love of Christ as passing knowledge and yet he prayed for the Ephesians that they might know it i.e. that they might know as much of it as was possible though all could not be known the same I say concerning the Mystical Vnion But chiefly In the Second place labour to be more clear as to your personal interest in it Are not many of God's people very much in the dark about this often questioning with themselves whether they be in Christ or not Is it better with you have you assurance of your spiritual conjunction with Christ As you value your comfort your inward settledness and establishment take pains after this assurance so as that with the Apostles evidence and confidence you may be able to say * 1 Joh. 5.20 we are in him that is true Could you but once arrive at this how great would your rejoycing be I have told you 't is a sad thing for a man to get no higher than a peradventure with respect to Non-condemnation now the assurance of that depends upon the assurance of Vnion The Apostle would have Christians know distinctly how the case stands with them in reference to their being in Christ and Christ's being in them 2 Cor. 13.5 Prove your own selves know ye not your own selves how that Christ is in you except ye be Reprobates In order to this assurance you must pray much for the Spirit 's witness for that Spirit which promotes it doth also discover and give the evidence of it The objective evidence you may have in your selves viz. Grace in the heart the new Creature Faith c. but the subjective evidence you will not have till the Spirit by a divine irradiation doth make out the thing to you To maintain the Vnion 3. Are you in Christ O maintain and keep up your Vnion with him this is the abiding in him which he himself speaks so much of Joh. 15.4 Abide in me and I in you so v. 5 6 7 't is not enough to be in Christ unless you abide in him You 'le say is not the Union indissoluble that which shall never cease I answer yes it is so yet you may do that which may tend to the dissolving of it though through Grace it shall not actually dissolve it and you may do that which may utterly deprive you of the sense and evidence and comfort of it though the thing it self shall remain firm and sure it concerns you therefore upon these accounts to be very careful Wherein why do not sin willingly and knowingly against God and do not abate in your constant and fervent performance of duty for these things strike at the Union at the untying of that knot which God hath tyed so fast And if it should once come to that what would become of you No sooner is the branch broken off from the root but it immediately withers and dyes could you imagine a Believer to be broken off from Christ but for one moment what a withering dying person would he be O Sirs your life strength fruitfulness comfort your all is in Christ and secured by your Union with him if that should fail all would fail do nothing therefore to endanger it Joh. 15.4 As the branch cannot bear fruit of it self except it abide in the vine no more can ye except ye abide in me v. 5. he that abideth in me and I in him the same bringeth forth much fruit for without me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seorsim à me separated from me so Beza renders the word ye can do nothing So long as you preserve your Union you 'l be strong strong to do and strong to suffer but if you once make a breach upon that you 'l be no better than Sampson when his * Judg. 16.19 strength was departed from him what is the cutting off the hair to divulsion and separation from the head 4. Improve your Vnion with Christ To improve it Are you in him you should always be drawing and deriving from him So the member doth from the head and
no condemnation but he doth not say there is now no corrupion no flesh no (b) Et ne putares hoc posteâ— futurum ideo additum est Nunc postea expecta illud ut nec concupiscentia sit in te contra quam contendas quia nec ipsa erit Anselm concupiscence in the Children of God It shall be so hereafter but 't is not so at present no that perfect freedome from all mixtures of Flesh is reserved for heaven And therefore (c) Nihil absurdius nequo magis falsum dici potest Origenis in hunc locum expositione qui haec de iis dici vult qui sunt inquit ita emendati ut in seipsis nihil vitiosi operis inveniatur i. e. de iis qui uno excepto Christo nusquam unquam fuerunt neque sunt futuri Beza Origen's Gloss upon the Words is much too high There 's no condemnation to them who walk not after the Flesh but after the Spirit that is saith he to them who are so reformed and rectified that there is nothing of sin of any vitious act or of Flesh to be found in them But who Christ only excepted did ever arrive at this pitch and measure of holiness and spiritualness here on earth There is not only Flesh in the best but that is very stirring active and powerful even in them It hath not only a bare being or existence in them but a great activity and strength the Flesh lusteth against the Spirit Gal. 5.17 These two opposite principles like Rebecca's twins in the womb are daily contending in the gracious Soul each against the other and this combat will continue till the Saint be in heaven 'T is well therefore that the Apostle grounds his description not upon the * Secundum Spiritum ambulare dicit non qui penitus exucrint omnes Carnis sensus ut tota eorum vita praeter coelesten perfectionem nihil redoleat sed qui in domandâ mortificandâ Caâ—ne sedulò laborant Calvin Omnes Carnem habent violentiam Peccati in se sentiunt tamen modò ei non obediant sed Spiritu actiones carnis mortificent nulla est eis condemnatio Pareus Attendendum est non dicere Apostolum sublatum in nobis esse peccatum utpote regeneratis sed nullam condemnationem in nobis superesse quia summa perâ—ectissima Naturae nostrae in Filio Dei integritas nostra facta per nostram cum ipso per sidem spiritualiter apprehenso unitionem nos jam nunc licet vix ab illâ nativâ corruptione liberari coeptos sistit in sese apud Patris tribunal prorsus integros securos Beza Non dicit Qui non peccant c. Vide Muscul in loc p. 120. not having of flesh but upon the not walking after the flesh which are two very different things 2. He doth not lay his Evidence upon particular Acts but upon the general Course not upon particular Steps but upon Walking which notes the continued uniform course of life In the tryal of our selves about our Union with Christ or freedome from condemnation or the truth of grace we are not to judge so much by single acts as by the general course The reason is because the State whether present or future may infallibly be known by the latter but it cannot be so by the former for as to some single acts the bad may be very good and the good may be very bad The best sometimes tread awry and take some steps too many God knows in the way of the Flesh of which Noah's drunkenness Lot's incest David's adultery c. are too sad proofs but yet they do not walk after the Flesh because this is not their general course And on the other hand the worst may seem to take a step or two now and then in the way of duty to come up to some particular good acts Cain sacrificed Ahab humbled himself Judas preached Christ c. but yet they do not walk after the Spirit both because they are not thorough and sincere in the good they do and also because 't is not their course to do good The coursest web here and there may have some finer threads in it but they are nothing to the whole piece Even the blackest Moors have their white teeth yet the whole body being black from that they receive their denomination the application is obvious That which constitutes this walking after the Flesh or after the Spirit is a constant continued uniform course of life and therefore this is that which we must judge by A godly man indeed is and ought to be careful as to his particular steps David pray'd * Psal 119.133 Order my steps in thy word and let not any iniquity have dominion over me but that which doth denominate him to be godly it is that course of godliness which he drives on in his whole life and this is that which must evidence his being in Christ Every * Aliud est peccare etiam actu aliud in peccato ambulare h. e. eo delectâ—ri illi operam dare eique maxime servire Gomar Qui Spiritum sequitur ducem quamvis interdum à Carne quasi pertractus extra viam vestigium ponat secundum tamen Carnem vivere non dicitur Beza Non protenùs secundum Carnem ambulat qui imprudens aut affectu aliquo abreptus delinquit Lapsus hic est vel cespitatio quaedam non ambulatio c. Slichting Fidelis seipsum omnes suas naturales facultates subdidit Magisterio Spiritus secundum ìâ—lum ambulat Sed dum ambulat in Obedientiâ Spiritus violentis motibus inhabitants Carnis per externa objecta externas occasiones excitatis ita obruitur ut labatur vincatur atque ita dictamen Carnis aliquando sequatur Sic fuit cum Noah c. Streso fleshly act doth not constitute fleshly walking though even they must be avoided as much as may be and greatly repented of when they do prevail but when the conversation is filled up with them and the heart too delights in them O that is to walk after the Flesh And so it is è contrà as to walking after the Spirit 3. This Spiritual walking is not redditio causae but onely descriptio personae or the Words are not the assignation of the cause of the priviledge but onely the description of the person to whom it belongs Here is walking not after the Flesh but after the Spirit how doth this come in I answer the Apostle doth not assign this as the cause of the Non-condemnation as the (a) Causa haec est cur non sic eis damnationis c. Tolets Ut haec posteriora causam contineant cur nihil condemnationis c. Justin Vide Stapl. Antidor p. 624 625. Contzen in V. 2. Cap. 8. ad Rom. Quaest 2. Popish Doctors teach or of the union with Christ onely he brings it in as a description of the person who is freed from condemnation
it bringeth forth Sin now Sin must be taken at the first conception as soon as the temptation offers it self and begins to allure and tickle by something that it presents so that the Heart inclines to a closure with it now fall on presently and parlie no longer This brat of Babylon must be dasht in pieces in its very infancy 't is good to kill the Cockatrice in the very egg to quench the fire at the first smotherings of it within or else it will quickly flame forth in the life even to the making the conversation carnal Be very watchful over the initial suggestions of the Flesh and fall upon the timely exercise of mortification upon the first motions of sin say Sathan Flesh * Mat. 16.23 get thee behind me thou art an offence to me But I must not further expatiate upon these things So much for the disuasive part of this Vse against walking after the flesh 2 Branch of the Vse to exhort to Walking after the Spirit I go on to the persuasive part wherein I would most earnestly exhort you to walk after the Spirit I will be but short upon this because that which I have already spoken hath a great tendency to the promoting of it for the truth is whilst I have been disuading you from walking after the Flesh I have in effect been persuading you to walk after the Spirit in beating you off from that I have been drawing you on to this You have heard what it is so to walk what now remains but that you would all endeavour to put it in practise and O that this might be your way and course Let others live as they please let it be your fixed resolution that you will live the holy spiritual heavenly life True there are but few who do thus walk the World is but a great Exchange wherein the Spirits Walk is very thin whilst the Fleshes Walk is full and crowded but 't is better to be with the Few in the way of the Spirit than with the Many in the way of the Flesh And I desire you to lay it to heart have not you your selves too long walked after the flesh is it not high time for you to think of another Course 1 Pet. 4.3 The time past of our life may suffice us to have wrought the will of the Gentiles when we walked in Lasciviousness Lusts Excess of Wine c. When will ye walk in newness of life as the expression is Rom. 6.4 when shall the renewing and the renewed Spirit command govern act guide you in your whole conversation when will you so walk that you your selves and others too may know by the spiritualness of your deportment that you are indeed in Christ Jesus * The exhortation to walking after the Spirit pressed by some Motives Here consider in opposition to what was said of the former walking but three things 1. This is excellent Walking The spiritual life is the excellent life * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Eth. lib. 10. cap. 7. this speaks somewhat more than what is of man there is something divine and supernatural in it To be acted by to live under the conduct and guidance of the blessed Spirit to have affections propensions ends all holy this is truely great This is the Life which is most agreeable to the humane Nature not onely as consider'd in its primitive unstained glory and excellency but as 't is now under its sad ruins and decays O how unbecoming how ill doth a vitious Conversation comport even with that Reason natural Light and those broken excellencies which are yet left in Man Man is not so low but that by complying with sensual Lusts he yet acts below himself nay so far as he puts on the Sinner he puts off the Man where he un-Saints himself he un-Mans himself Sensuality and wickedness carry in them a contradiction to his very Being nothing so well suits with that as a pious religious heavenly course Further the fleshly life is a base sordid life but the spiritual life is a raised noble life So much as the Spirit is above the Flesh the Soul above the Body so much is the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist ibid. p. 138. spiritual life above the sensual or carnal life The life which I am urging upon you is the very life of God himself for the Apostle speaks Eph. 4.18 of some mens being alienated from the life of God through the ignorance that is in them by which life of God he means in part the holiness of God or that holy life which God lives the holy liver then he not being alienated from Gods holiness lives the life of God he acts in * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato in Thaeaet conformity though under a vast disproportion to the great God must there not then needs be unspeakable glory and excellency in Spiritual Walking The more one lives the fleshly life the more he resembles the Beast the more one lives the spiritual life the more he resembles God the Creature is not so much debased and depressed by the One but he-is as much advanc'd and dignified by the Other Saints may be censured and misjudged by the world but in truth they come the nearest and are most like to God that they might be judged according to men in the Flesh but live according to God in the Spirit 1 Pet. 4.6 I do but allude to these words for I know in their first and proper sense they point to another thing than that which I cite them for Gods people are judged as if they lived according to men walking in or after the Flesh as others do but 't is not so they walk in or after the Spirit and so live according to God what a great thing is this for poor creatures to live according to God! who would not so live And this too is the Life of the blessed ones in Heaven take the glorified Saints how do they walk not after the Flesh I assure you for they have no such Flesh to walk after they are wholly freed from the sinning and sinful Nature are perfectly renewed and sanctified and accordingly they act All in them or from them is divine and spiritual there 's nothing that they do but what flows from a gracious principle all their thoughts and affections are swallowed up in God their love joy delight are unmixtly spiritual the pleasures of the Flesh are nothing to them they have not the least inclination to the least evil the great thing they mind and rejoyce in is the Glory of God O what an holy spiritual life do the Saints live in heaven Must not the same life then needs be excellent in the Saints here so far forth as they can reach it in their imperfect state Surely none can undervalue or think low of it but onely they who are altogether ignorant of and strangers to it A Child of God would not for a thousand worlds live any other
Popish Objection closes with another interpretation of the Words but there 's no necessity for that as I conceive In short as was said in the handling of the foregoing Verse we are for inherent righteousness as well as our Opposers though they are pleased very freely to * Becanus Opuse de Justif Calvinist c. 2. Costeri Enchir. c. 6. p. 220. Campian Rat. 8. Against which Calumny vide Chamier tom 3. lib. 1. cap. 2. calumniate us as if we denied the Thing because we deny it to be the Cause or Ground of Justification We are for infallibilis nexus an inseparable connexion betwixt Justification and Sanctification where there is the blood there is the water also for Christ came by both 1 Joh. 5.6 We further hold that Regeneration Habitual and Actual Righteousness are the indispensible Conditions of eternal life and absolutely necessary thereunto Nay some worthy * Pareus in Respons ad Dub. 2. pag. 773. With some eminent Divines of our own Divines go so far as to make them Causa sine quâ non even with respect to Justification But all this is nothing unless we make them the proper formal cause of Justification which we cannot do that being a thing so diametrically opposite to Gospel-revelation This block being removed out of my way now I proceed The Law of the Spirit of Life c. In the Former Verse you had contrary Principles Flesh and Spirit in this you have contrary Laws here is Law in opposition to Law the Law of the Spirit set against the Law of Sin the Law of the Spirit of Life against the Law of Death the Law of Sin inslaving us against the Law of the Spirit freeing us from that slavery In the Words something is imply'd and something is express'd That which is imply'd is this That all Men the very best of them for a time viz. till they be converted are under the Law of Sin and Death That which is express'd is this that Believers by the Law of the Spirit of Life are made free from the Law of Sin and Death The Opening of these things will be my present business for I cannot well pitch upon the Doctrinal Observations till I have cleared up the Sense of the Words and the Apostles main Scope and design in them The Words summ'd up under three General Heads First General Opened viz. the Gracious Deliverance In order to which I will reduce the whole Matter contained in them to these Three Heads A Gracious Deliverance the Subject the Author or Efficient of that Deliverance 1. Here 's a gracious Deliverance hath made me free from the Law of Sin and Death As to the First of these if you consider them as distinct the being made free from the Law of Sin for the better understanding thereof I desire you to take notice of the following Particulars 1. That by Sin the Apostle chiefly aims at the Root Sin the Sin of Nature or the sinful depraved Nature which is in falt'n Man 'T is the same with the Flesh spoken of before as also with the indwelling Sin the Law in the members c. in the foregoing Chapter This is that Sin which hath the greatest power in and over the Soul Particular and Actual Sins do but derive their power from this all that dominion and strength which they have is but delegated the Supream Sovereign Original dominion of Sin is seated in the corrupt Nature there chiefly is that Law of Sin which Believers are freed from yet in subordination to this the power of particular sins and deliverance from that is here also to be taken in 2. The Apostle doth not say that Believers are simply and absolutely made free from Sin onely that they are made free from the Law of Sin There 's a * Non sunt idem Peccatum Lex peccati Peccatum est vitium inhabitans in Carne Lex Peccati dominium peccati quod in Carne non regenitorum plenè exercet Ab hoc peccati inhabitantis dominio efficacia Spiritus regenerantis liberat fideles fraenando illud non vero penit ùs tollendo Pareus Attendendum quod non dicit Non enim Gratia hominem impeccabilem reddit sed fomitis vim minuit c. Corn. Muss Nos it a à morte peccato liberati fumus ut tamen horum malorum non parum adhuc supersit Pet. Mart. great difference betwixt Sin and the Law of Sin a total freedome from the Former none have in this life no not they who are most under the Law of the Spirit The dearest of Gods Children must wait for that till they come to Heaven the onely place and State of Perfection there they shall be perfectly compleatly freed from sin yea from the very Being of it but here the utmost that they can arrive at is to be freed from its power in Regeneration and from its guilt in Justification The Text therefore doth not speak of absolute freedom from Sin for that being unattainable here below is yet to come and so it falls under the glorious liberty of the Sons of God mentioned Verse 21 but the being made free in the Text is spoken of as a thing that is past hath made me free c. and therefore it must be limited to freedom from the Law of Sin onely 3. There is in this life a Twofold Freedom from Sin the One respects its Guilt the Other its Power 'T is a Law in both respects in reference to Guilt as it binds the Creature over to answer at Gods Barr for what he hath done and makes him obnoxious to punnishment in reference to Power as it rules commands and exercises a strange kind of Tyranny and Dominion over the Sinner Now Believers are freed from Sin in both of these respects namely as was said but just now in Justification from the guilt in Regeneration from the power of it But here a Question must be resolved viz. Which doth the Apostle here speak of which of these two parts of the Saints Freedome from Sin is here primarily and principally intended For Answer to which Divines do somewhat differ about it (a) Non damnatur nisi qui Concupiscentiae Carnis consentit ad malum Lex enim Spiritus vitae in Christo Jesu liberavit te à Lege peccati mortis ne scil consensionem tuam concupiscentia Carnis sibi vindicet August contra duas Pelag. Ep. lib. 1. cap. 10. Liberavit quomodo nisi quia ejus reatum peccatorum omnium remissione dissolvit Lex Spiritus vitae in Chrislo ut quamvis adhuc maneret in peccatum tamen non imputetur Idem de Nup. Concup lib. 1. cap. 32. Austine took in Both and therefore he sometimes opens it by the One sometimes by the Other Amongst Modern Expositors (b) A jure peceati i. e. à reatn c. Pet. Martyr Liberatio haec non est Regeneratio quâ liberamur ex parte à peccato inhaerente sed est
tell us that some of our Kings who had the worst Titles made the best Laws and indeed they had need use their power well who get it ill But now Sin doth not only usurp that power which of right belongs not to it but it also manages its power very wickedly particularly with respect to the Laws which it makes and imposes upon its Subjects ô 't is sad living under its government The Philosopher tells us that the intention of the Legislator is to make his Subjects good certainly 't is either so or it should be so but when Sin gets upon the throne and assumes a legislative Authority to it self its intention is only to make its Subjects bad for the worse they are the better they suit with it 'T is a blessed thing to live under the Rule of Christ because of the holiness purity goodness of his Laws but 't is a woful thing to live under the Rule of Sin because its Laws are quite contrary hellish and wicked for here it holds true like Lord like Law Nay the Laws of Men I do not say all have real goodness in them so far as they are founded upon * Lex est nihil aliud nisi recta à Numine Deorum Ratio imperans honesta prohi◠ens contraria profectò ita se res habet ut quoniain vitiorum emendatricem Legem esse oportet commendatricemque virtutum ab eâ vivendi doctrina petatur Cicero de Legib. l. 1. Reason and designed for good Ends viz. to excite persons to what is good and to restrain them from what is evil and so far 't is the happiness of any to live under them and their duty readily and cheerfully to comply with them But 't is not thus with the Laws of Sin inasmuch as they are always contrary to right and sound Reason and always tend to what is evil which therefore so far as any man is subject to he must needs be miserable 'T is commonly said Ex malis moribus bonae Leges bad manners sometimes produce good Laws but bad Laws especially when they are written in the heart and are the principle of action as the Laws of Sin are can never produce good manners if Sin make the Law I know what will be the Life Further this Sin is not onely out of measure sinful in the exercise of its power where it is uppermost but 't is also out of measure tyrannical There have been too many Tyrants in the World but never was there such an one as Sin all the Nero's Caligula's Domitians c. that ever lived were nothing to it this first acted the part of a Tyrant in them before they acted the part of Tyrants over others The tyranny of Sin appears in many things I 'le instance in a Few 1. Its Commands are innumerable there 's no end of its Laws and * In corruptissimâ Republicâ plurimae Leges Tacit. multiplicity of Laws always speaks either a bad people or a bad Prince 2. Its Commands are contrary one Law thwarts another the poor Sinner under its dominion is haled contrary ways that he scarce knows whether to go or what to do Lust clashes with Lust one draws one way and another another so that the poor inslaved Soul is at a loss and knows not how to please all Tit. 3.3 serving divers Lusts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers for their Number and divers for their Nature and Kind also O quam multos habet Dominos qui unum non habet how many Lords and Masters hath he who hath not Christ onely for his Lord 3. 'T is very rigorous in its demands it must have full Obedience or none at all Eph. 2.3 fulfilling the Lusts of the flesh partial and half-Obedience will neither satisfie an holy God nor an unholy Nature and as God for whom the All is too little so Sin too for which the least is too much is for the doing of all it requires 4. Its Commands are never at an end Let the poor bondman sin to day he must sin again to morrow and so on in infinitum yea the more he doth in obedience to it the more it grows upon him in its Commands just as Tyrants and hard Masters use to do 5. When Sin once gets upon the throne 't is so imperious and cruel that its Vassals must stick at nothing Be the thing never so base the costs and hazards never so great yet if Sin calls for the doing of it it must be done Sinners you must waste you Estates blast your Credit impair your Health destroy your Bodies damn your Souls you must part with God peace of Conscience Heaven it self you must quit all that is good and venture all that is bad in its service and in compliance with its Edicts ô what an imperious insolent insatiable thing is Sin here 's the Tyrant indeed both in Titulo and also in Exercitio And now is not the poor unregenerate Sinner very miserable who lives under such a Tyrant is not his bondage exceeding great who that is not highly besotted would be willing to continue under Sins power that may be brought under the holy gracious excellent government of the Lord Jesus 3. Thirdly the Evil of this bondage arising from the Law of sin appears from its principal Subject 't is a Soul-bondage Of all Evils Soul evils are the worst Soul-famin is the worst famin Soul-death the worst death Soul-plagues the worst plagues and so here Soul-bondage is the worst bondage The bondage of Israel in Egypt was very evil yet not comparable to this which I am upon because that was but corporal and external but this is spiritual and internal when the best part is inslav'd that must needs be the worst slavery There may be a servile condition without and yet a free and generous Soul within as * Errat siquis existimat servitutem in totum hominem descendere pars melior ejus excepta est corpora obnoxia sunt adscripta Dominis mens sui juris est c. Sen. de Benef. l. 3. c. 20. Seneca observes of Servants but if the Soul it self be under servitude then the whole man the very top of man all is in servitude Sin is of so proud and aspiring a nature that no place will serve it for its pallace or principal Seat but the very Soul ô there it delights to have its residence and to exercise its dominion And this is its subtilty as well as its pride for it knows if it can but rule the Soul that then the Soul will easily rule the Body as the main Fort within the Town being gained that will with ease command all the outward Forts And 't is the whole Soul too that Sin must have God who made it will have the whole Heart and Sin which designs to enslave it will have the whole Heart too 't is not satisfied with this or that Faculty but all must be subject to it it must reign in the Vnderstanding
in it of the Covenant of Grace For Matter and Substance they were both but one and the same Law the Terms and Conditions of both were the same * Rom. 10.5 Do and Live but there were certain appendixes of Grace to the Moral Law which were not in that made with Adam in the state of innocency as is fully made out by several * Camero de tripl Foedere Coceius de Foedere Bulkely on the Covenant p. 57. Writers upon the Covenant so that it was a mixt thing there being something in it of the Covenant of Works and something also of the Covenant of Grace Now the Law considered as first given to Adam and then as renewed to the people of Israel so far as in both it was the Covenant of Works is the Law here spoken of as being concluded under an impossibility of doing what was requisite to be done 'T was not the Ceremonial Law which the Apostle here had in his eye but the * Legem dicit non praecepta Sacrificicrum et caetera quae erant umbra usque ad tempus Christi data sed illam quam c. Hieron Quare nihil est quod quisquam cavilletur illud quod Paulus ait Impossibile fuisse Legi non ad Moralem sed ad Ceremonias referri P. Martyr Moral Law it self which if it was necessary might be evinc'd by several Considerations but this one is enough he speaks of that Law the righteousness of which was to be fulfilled in Believers For Law in the 3 verse must be expounded by Law in the 4 verse now 't is the righteousness of the Moral Law which is fulfilled in us Ergo. 'T is very true Paul insisting upon the Laws weakness doth sometimes direct his discourse to the Ceremonial and sometimes to the Moral Law and it would be of great use to us to understand his Epistles if we could exactly hit upon the true notion of that Law of which he occasionally speaks but undoubtedly here 't was the Moral Law as the Covenant of Works of which he affirmeth that it could not do c. Let this suffice for answer to the First Question The Second is 2d Quest What is the thing which the Law could not do What doth this impossible of the Law refer to or what is the thing in Special which the Law could not do To this 't is answered several wayes You read vers 1. of exemption from condemnation now this the Law could not do the Law in separation from Christ and especially in opposition to Christ can condemn millions but it cannot save one person from condemnation thus * c. nempe condemnationem ab homine auferre Piscat Some do open it You read vers 2. of being made free from the Law of sin and death herein too was the Law impotent it might lay some restraints upon sin but it could never bring down the power of Sin †Aptissimus mihi sensus videtur ut illa verba non modo sequentia sed multo magis praecedentia respiciant c. ut in carnis contumaciam domandam vires non haberet Contz Some apply it to this There is the blessed empire or regency of the Spirit over the Flesh as also the full and perfect obeying of the Laws commands neither of these could the Law effect so ‖ Duo quantum ad propositum spectar subordinata sunt quae Lex nequit efficere Alterum est Dominium Spiritus super carnem alterum hinc consequens est perfecta praeceptorum Legis executio Cajet Cajetaine opens it There is the amendment and reformation of the life and manners this the Law could not do this explication †Dr. Hammond Some six upon The Text speaks of the condemning of sin this the Law could not do it can condemn the Sinner but it cannot in a way of expiation condemn sin it self So * Quae erat impossibilitas Legis nempe id facere quod Deus deinde fecit in Carne Filii sui condemnare peccatum Lud. De Dieu De Dieu paraphraseth upon it ‖ Quid est illud quod legi erat praestitu impossibile Abolere peccatum reddere justos liberare à jure peccati mortis dare ut justitia quam docebat exigebat in nobis impleretur Muscul Musculus puts many things together What is it saith he that was impossible to the Law he answers to abolish sin to make righteous to free from the Law of Sin and Death to give that the righteousness which it taught and exacted should be fulfilled in us All these several explications are very true but further there 's the reconciling of God and the Sinner the atoning and propitiating of an incensed God the satisfying of infinite justice the paying of vast debts contracted the justifying of the guilty the giving of a right and title to Heaven with many other such-like great things Now the Law was under an impossibility of doing or effecting any of these insomuch that God must send his Son or no * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athan. Significat Legem fuisse imbecillem invalidam ad justificandom hominem Peter Disp 3. in c. 8. ad Rom. justification no reconciliation no atonement no satisfaction no paiment no pardon no righteousness no salvation which will be by and by particularly made out in the two most eminent branches of the Laws impotency I must mind you that I am in all this speaking of the Moral Law The inability of the Ceremonial Law abstracted from Christ who was the pith and marrow and who put energy and efficacy into all the types rites shadows of that Law I say its inability to do any thing further than to point or direct and lead to Christ is easily granted 'T is the very thing which the Apostle largely insists upon the proof of in his excellent Epistle to the Hebrews Chap. 7.18 19. For there is verily a disannulling of the Commandment going before for the weakness and unprofitableness thereof for the Law made nothing perfect but the bringing in of a better hope did by the which we draw nigh unto God Heb. 9.9 Which was a figure for the time then present in which were offered both gifts and sacrifices that could not make him that did the service perfect as pertaining to the conscience So Heb. 10.1 For the Law having a shadow of good things to come and not the very image of the things can never with those Sacrifices which they offered year by year continualy make the commers thereunto perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here 's a total negation of the power of the Ceremonial Law And that Law had its 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also for the Apostle adds vers 4. it is not possible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that the blood of Bulls and Goats should take away sins thus it was with that Law of which 't is very clear Paul speaks in these places And it was
and working ever since mans Fall alwayes was and yet is unable to justifie it may possibly attempt such a thing or rather the Sinner may look for such a thing from it but it cannot carry it on to any good issue This I conceive Pauls thoughts were in special upon when he says what the Law could not do For 't is the Sinners justification which he in this place is discoursing of and he first begins with the Law as being impotent and insufficient to accomplish this justification God by Christ condemned sin i. e. he abolish'd and cut off Sins Guilt and by him he brought about a righteousness for the Sinner but the doing of this by the Law was a thing altogether impossible that could not make the Creature to cease to be guilty or to become righteous The proving of this truth was elsewhere his main business as namely in the 3d 4th 5th Chapters of this Epistle where he doth professedly and largely insist upon it That one place is a sufficient proof of it Chapt. 3.20 Therefore by the deeds of the Law there shall no flesh be justified in his sight for by the Law is the knowledge of Sin He pursues the same Argument in his Epistle to the Galatians where he goes over it again and again Gal. 2.16 21. Knowing that a man is not justified by the works of the Law but by the faith of Jesus Christ even we have believed in Jesus Christ that we might be justified by the faith of Christ and not by the works of the Law for by the works of the Law shall no flesh be justified I do not frustrate the Grace of God for if righteousness come by the Law then Christ is dead in vain Gal. 3.11 21 22. But that no man is justified by the Law in the sight of God it is evident for The just shall live by faith Is the Law then against the promises of God God forbid for if there had been a Law given which could have given life verily righteousness should have been by the Law But the Scripture hath concluded all under Sin that the promise by faith of Jesus Christ might be given to them that believe So also in his Sermon at Antioch Acts 13.39 By him all that believe are justified from all things from which ye could not be justified by the Law of Moses How full and positive are the Scriptures in the denial of any power to the Law to justifie It can discover Sin accuse and judge for Sin but it cannot expiate Sin or make a man righteous before God There is indeed the righteousness of the Law and upon that righteousness by the Law but that now is altogether unattainable further than as 't is brought about and accomplished in the hands of Christ the Law in Christs hands can do great things but in ours it can do nothing So also the Law is weak in reference to Eternal life It could not do i. e. it could not save it never yet as separated from Christ carried one Sinner to Heaven 't is above the ability of the Law to save one Soul Consider it as the Covenant of works so its language is Do and Live Rom. 10.5 For Moses describeth the righteousness of the Law that the man which doth these things shall live by them Now man in his lapsed state cannot do according to the Laws demands therefore by it there 's no Life for him Had he continued in the state of innocency he had been able to have done all which the Law required and so would have attained Life by it in the way of doing but now the case is altered If Salvation depended upon the Creatures perfect and personal obedience not a man would be saved There must indeed be Obedience to the Law or no Salvation but should it be that very Obedience which the Law calls for and as the Law calls for it viz. as the condition of the first Covenant this would make salvation absolutely impossible You know Moses brought Israel to the borders of the Holy Land but Joshua must lead them into it so the Law as God uses it in subserviency to the Gospel may do something toward the saving of a poor creature but 't is the alone Merit and Obedience of the Lord Jesus applyed by Faith which must put the Sinner into the possession of the Heavenly Rest That which now saves is Christ not Moses the Gospel not the Law believing not doing I mean only in the old Covenant sense So much for the Matter of the Laws impotency The Grounds or Demonstrations of the Laws inability to justifie and save Secondly Let me give you the Grounds or if you will the Demonstrations of the Laws impotency and weakness to justifie and save He instance in Three 1. It requires that which the Creature cannot perform Before the Law do any great thing for a person it must first be exactly fulfill'd for that 's its way the terms and condition which it stands upon and 't is as high in these terms now as ever it was for though man hath lost his power the Law hath not lost its rigor it doth not sink or fall in its demands because of mans inability to answer them Though the Sinner be as the poor broken debtor utterly undone yet the Law will not compound with him or abate him any thing but 't will have full payment of the whole debt Now this in statu lapso as I shall shew when I come to the 4th verse is * Unde sequitur plus in lege praecipi quam praestando simus quia si pares essemus implendae Legi frustra aliunde effet quaesitum remedium Calvin Hic locus efficacissime convincit justificationem non esse ex opcribus c. P. Martyr Non implet Legem infirmitas mea sed landat Legem voluntas mea August impossible None but such an one as Christ could thus answer the Laws demands For nothing will serve it below perfection inherent righteousness actual obedience all must be perfect or else the Law despises them The Gospel accepts of Sincerity but the Law will ' bate nothing of perfection if there be but the least failure all is spoiled Gal. 3.10 For as many as are of the works of the Law are under the curse for it is written Cursed is every one that continueth not in all things which are written in the book of the Law to do them Jam. 2 1â— For who soever shall keep the whole Law and yet offend in one point he is guilty of all And is it thus are these the terms and demands of the Law what then can it do or rather what can we do it must needs be weak to us Because in these rigors we are so weak to it it cannot do much for us because we can do but little to it it cannot do what we desire because we cannot do what it demands O how exceeding short do the best come of the high measures of the
Law (a) Prov. 20.9 Who can say I have made my heart clean I am pure from my sin (b) Jam. 3.2 In many things we offend all (c) Eccles 7.20 There is not a just man upon earth that doth good and sinneth not (d) Isa 64.6 Our very righteousness is as a polluted ragge (e) Job 9.2 3. How should man be just with God If he will contend with him he cannot answer him one of a thousand If I justifie my self mine own mouth shall condemn me if I say I am perfect it shall also prove me perverse See Job 15.14 15 16. Job 25.4 5 6. * Psal 130.3 If thou Lord shouldst mark iniquities O Lord who shall stand †Psal 143.2 Quis melior Prophetâ dequo dixit Deus Inveni virum secundum cor meum et tamen ipse necesse habuit dicere Deo Ne imres in judicium cum servo tuo Bernard in Annunt Mariae Sine peccato qui se vivere existimet non id agit ut peccatum non habeat sed ut veniam non accipiat August Enchirid. In pessimis aliquid boni et in optimis non nihil pessimi solus homo sine peccato Christus Tertul. Enter not into judgment with thy servant for in thy sight shall no man living be justified 2. The Law doth not give what the Creature * Lex Moysi quamvis spiritualis esset quia tamen non adjuvabat intus per gratiam lex â—rat infirma et imbecillis ob statum carnalem hominum in quo relinquebat illos Cajet Non quod ipsa infirma sit sed quod infirmos faciat minando poenam nec adjuvando per gratiam Anselm Lex Praeterquam quod peccati rationem aperiebat nihil praeterea auxilii praestabat spiritui adversus carnem et ideo neque sufficiebat ad justificandum neque ad perficienda Legis opera Soto needs it asks above his strength and gives below his want He must have Grace Sanctification Holiness c. but will the Law help him to these no! 't is high in the commanding of them but that 's all it doth not work them in the soul it asks very high but gives very low 'T is holy it self but it cannot make others holy it can discover sin but it cannot mortifie sin as the glass discovers the spots and blemishes in the face but doth not remove them The Law is a †2 Cor. 3.6 killing thing but 't is of the Sinner not of the Sin it hath by accident by reason of the Flesh here spoken of a quite other effect for it doth rather * Non de legis praestatione hic agitur sed de ipsius vi in nostris immutandis animis ad illud Legis praescriptum efformandis utpote quae corruptionem illam in qua nascinsur non modo non sanet sed augeat potius Beza enliven increase and irritate sin as Water meeting with opposition grows the more fierce and violent and the Disease the more 't is check'd by the medicine the more it rages Paul found in himself this sad effect of the Law Rom. 7.8 But sin taking occasion by the commandment wrought in me all manner of concupiscence for without the Law sin was dead Moreover the Law calls for duty but it gives no * Per-Legem non adjutorium sed nostri mali indicium monitorium habemus Luâ—her strength for the performance of it Pharaoh-like who exacted brick but allowed no straw The Gospel helps where it commands the Law commands but helps not Lex jubet Evangelium juvat remember I still speak of the Law as it stands in opposition to the Gospel and as 't is the matter and transcript of the first Covenant It neither pardons what it forbids for doth it inable to do what it injoyns and much of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 impotency of the Law lies in these * Necessarius fuit adventus Christi qui Legi suppetias ferret c. Nam illa quidem rectè docuerat c. Verùm adhuc duo erant necessaria quae Lex conferre non potuit 1. ut condonentur ea quae contra ejus precepta admissa fuerint 2. ut vires hominis corroborentur quibus possit Legis jussa perficere P. Martyr two things Take a particular instance great is the Sinners need of Faith for without this no justification no peace with God no heaven 't is the Gospel-condition on which all depends Now the Law knows nothing of this Faith nay 't is diametrically opposite to it 't is so far from working it that it hinders it to its utmost 'T is all for working for doing Gal. 3.12 And the Law is not of Faith but the man that doth them shall live in them Believing belongs only to the Gospel therefore that is stiled the Law of Works and this the Law of Faith Rom. 3.27 If Faith come under the Law 't is only that Faith which is a General Faith or as 't is a part of Obedience not as the Condition of Gospel-grace The Law therefore not helping as to these things so indispensably necessary for Grace here and hereafter what can it do for the lost Sinner 3dly The Law could not do because it could not heal that breach which Sin had made betwixt God and the Sinner It still looks forwards and is alwayes calling for perfect Obedience but what if Sin hath been committed for the time past O there the Law is weak It can make no reparation for what is past as to that all it sayes to the guilty person is as they to Judas what is that to me see * Matth. 27.4 thou to that Suppose the Sinner could for the future come up to a full conformity to the Law and in every thing answer its highest commands Suppose him now to arrive at such a pitch of perfection that he should do nothing which this Law forbids and do every thing which this Law commands yet supposing the Fall from God and the Guilt thereby contracted or any one sin committed the Law would be weak and the creature could not thereby be justified the reason is because here is now reparation and satisfaction to be made for what is past which to make is impossible to the Law This perfect Obedience present and future might do the work was it not for what is past but guilt hath been contracted God hath been offended his first Covenant violated therefore there must be reparation made to him for this Now this the Law cannot do nor the Creature upon the terms of the Law for all that he can arrive at is but perfect obedience and that is his duty he 's under an obligation to it and therefore by it he can make no satisfaction for what is past this is but the paying of the present debt which can quit nothing of the former score This is very well if we look forward but what becomes of us when we look backward So
heaven but he that came down from heaven even the Son of Man which is in heaven So that in Christ's Sending there was no * Missio Divinae Personae convenire potest secundum quod importat ex unâ parte processionem originis à mittente secundum quod importat ex aliâ parte novum modum existendi in alio Sicut Filius dicitur esse missus à Patre in mundum secundum quod incepit in mundo esse per carnem assumptam tamen ante in mundo erat ut dicitur Joh. 1. Aquin. 1. part Qu. 43. Art 1. in corp Art Et in Resp ad 2. Illud quod sic mittitur ut incipiat esse ubi prius nullo modo erat suâ missione localitèr movetur Sed hoc non accidit in missione Divinae Personae quia Persona divina missa sicut non incipit esse ubi prius non suerat ita nec desinit esse ubi suerat mutation of place only upon that he assumed the humane nature and so became visible whereas before as God he was invisible He was but where he was only he was more than what he was for he was now God-man and he was here in a different manner for now he was visible You see what the sending of Christ was not 2. Secondly to open it Affirmatively this Sending of Christ lies in Five things 1. In God's chusing appointing ordaining of Christ from everlasting to the Office and Work of the Mediatour this I confess is somewhat remote from that strict notion of his sending in which the Scripture usually speaks of it however I take it in it being the foundation of his being sent in time God the Father from all Eternity did choose decree ordain that his Son should take flesh and in that flesh redeem man therefore he calls him his Elect Isa 42.1 Mine Elect in whom my Soul delighteth And Rom. 3.25 't is said Whom God hath set forth to be a propitiation through faith in his blood c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it relates to God's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or purpose and it notes not only God's setting forth and revealing of Christ in the Gospel which was done in time but also and chiefly his decreeing fore-ordaining of Christ in his secret purpose from all eternity to the work and office of a Redeemer so the Word is used Eph. 1.9 and therefore the marginal rendring of it whom God fore-ordained is better than that in the text it self whom God hath set forth The Apostle Peter speaks expresly of it * 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world but was manifest in these last times for you You read of a decree concerning Christ Psal 2.7 I will declare the decree c. but that which I am upon was not the matter of the decree there spoken of 2dly Christ's Sending I take it passively lies in God's qualifying and fitting of him for his great Work this also is more remote from the close intendment of the sending yet it also may be taken in The wise God first fits and then sends he never puts a person upon any special service but first he qualifies and fits him for that service you have it exemplified in Moses and in several Others Now the restauration of Man to God's image and favour the redeeming and reconciling of the Sinner to God was the greatest work that ever was undertaken and therefore if God will imploy Christ about such a work his Wisdom engag'd him first to fit him for it Which accordingly he did for in order thereunto whereas Christ must have a Body to fit him for dying and suffering that God provided for him * Heb. 10.5 Wherefore when he cometh into the world he saith Sacrifice and Offering thou wouldst not but a body hast thou prepared or fitted me And whereas he must also have the Spirit in a large proportion and plentiful effusion thereof that too the Father doth furnish him with Isa 42.1 I have put my Spirit upon him Joh. 3.34 God giveth not the Spirit by measure unto him Our blessed Saviour could need nothing more than a Body and the Spirit to qualifie and fit him for his work and both you see were given to him Joh. 10.36 Say ye of him whom the Father hath Sanctified and sent into the world Thou blasphemest because I said I am the Son of God what was the Father's Sanctifying of Christ I answer 't was partly his setting of Christ apart to and partly his gifting and qualifying of Christ for his Office and undertaking the latter of which the Father did for him as well as the former and so he sanctified him And observe 't was first Sanctifying and then Sending whom the Father hath sanctified and sent c. 3. Thirdly It lies in God's authorizing and commissionating of Christ to what he was to be and to do The Father sent him that is gave him authority to engage as the Redeemer of the world Christ had a Commission from God under hand and seal as it were before he medled in his great negotiation Joh. 6.27 Him hath God the Father sealed or authorized by special commission for though that be not all which is intended in the sealing yet that is a great part of it As Princes when they send abroad their Embassadours or appoint their Officers at home they give them their Commissions sealed to be their warrant for what they shall do so God the Father did with Christ He did not intrude or thrust himself upon what he undertook no but though he had in himself a strong inclination thereunto yet first his Father must call him to it he did not run before he was sent as those Prophets did Jer. 23.21 So the Apostle tells us Heb. 5.4 5. No man taketh this honour to himself but he that was called of God as was Aaron So also Christ glorified not himself to be made an High Priest but he that said unto him thou art my Son this day have I begotten thee Joh. 8.42 I proceeded forth and came from God neither came I of my self but he sent me You see how his Sending is opened by this the due consideration of which doth administer matter of great support and encouragement to Faith as you will hear in the applying of the Truth in hand 4. Fourthly This Sending of Christ consists in the Fathers authoritative willing of him to take mans nature upon him and in that nature so to do and so to suffer This is higher than the former God did not only authorize Christ to engage so as that he might if he so pleas'd undertake to redeem Sinners without any intrusion or usurpation but he made this known to him as his Will and to speak according to our conceptions he laid his command upon him to act accordingly So as that Christ was under an obligation which yet did not in the least destroy or lessen his Liberty or his Merit or his
his mercy to Sinners he had gracious purposes in himself towards Man and whereas all mankind lay before him in an undone and ruin'd condition he would not leave them to perish eternally in that condition Then supposing this which cannot be deny'd God must send something must be done or else these gracious purposes of God will be lost and all men must inevitably perish for ever For as to all Other Wayes the Sinners Case was desperate with respect to them there was no hope or help some new and strange course must be taken or else as things stand on the Creatures part there 's nothing to be look'd for but hell and damnation Now things being brought to this pass therefore God will send yea he will send his own Son for hee 'l be sure to pitch upon a Way which shall infallibly and effectually do the work Observe it in the Text when or because it was impossible for the Law to do then or therefore God sent his Son since neither the Law nor any thing else could operate to any purpose towards the advancing of God's Honour and the promoting of the Sinners good it was necessary in order to these great Ends that God himself should interpose in some extraordinary way which thereupon he accordingly did in the sending of Christ But more particularly let us take it for granted that there was a necessity of Sending yet why did God pitch upon his Son and send him might not some Other Person have been sent as well as he or might not some Other Way have been found out as good as this I answer No Christ the Son must be the very Person whom God will send And him he pitch'd upon so far as we poor shallow mortals are able to judge of his deep and unsearchable actings or to assign the reasons of them for these Reasons 1. First because he was the Person with whom the Father had covenanted about this very thing There was a Covenant commonly called the Covenant of Redemption which had passed betwixt these two Persons in which the Father engaged so and so to Christ and Christ reciprocally engaged so and so to the Father a considerable part of the terms and matter of which Covenant is set down Isa 53.10 When thou shalt make his Soul an offering for sin he shall see his seed c. The Father Covenants to do thus and thus for Fallen Man but first in order thereunto the Son must Covenant to take man's Nature therein to satisfie offended Justice to repair and vindicate his Father's Honour c well he submits assents to these demands indents and covenants to make all good and this was the Covenant of Redemption Now upon this Covenant God sends his Son that being done in pursuance of and agreeable to that admirable compact or stipulation that had passed betwixt them both So that this Sending was not founded meerly upon the Father's absolute Will or Sovereignty over Christ but upon the foederal agreement made betwixt them as to this very matter Of which I 'le say no more here having formerly had an opportunity to publish some thoughts about it 2. Secondly God sent Christ because he saw that was the very best way which could be taken and therefore in wisdom he pitch'd upon it O there was no Way like to that The Father had great desigus now to carry on as for example to let the world see what an evil thing Sin was what a dreadful breach it had made betwixt himself and the Creature how terrible and impartial his Justice was what an Ocean of Love he had in his heart to promote the Sinners happiness yet so as in the first place to secure and advance his own glory in the magnifying of all his Attributes to indear himself his Son and all his mercies to his people to lay a sure foundation for the Righteousness and Salvation of believers were not these great and glorious designs Now there was no Way for the accomplishing and effecting of these comparable to this of God's sending his Son What God might have done some other way by his absolute Power and Will abstracting from his decree I dare not enquire into much less determine any thing about it or wherther this was the Onely Way I leave to others to discuss but certainly this was the best the fittest Way and therefore the Wise God pitch'd upon it Eos itaque qui dicunt itane defuit Deo modus alius quo liberaret homines à miseriâ mortalitatis hujus ut unigenitum Filium c. parum est sic refellere ut istum modum quo nos per Mediatorem Dei Hominum hominem Jesum Christum Deus liberare dignatur asseramus bonum divinae congruum dignitati verum etiam ut oftendamus non alium modum possibilem Deo defuisse cujus potestati aequalitèr cuncta subjacent sed sanandae nostrae miseriae convenientiorem alium non fuisse Aug. de Trin. lib. 13. cap. 10. Austine went no higher than thus 3. Christ was sent because as this was the best and the fittest Way so he was the best and the fittest Person to be imploy'd in such an Embassy God always sends the fittest messengers upon his errands 't was a great errand for Christ to come from heaven to earth about man's Redemption but God saw that He was the fittest messenger to be imploy'd therein and therefore he sent him For as he imploys none in his work especially when 't is high and of great importance whom he doth not either find or make fit for it so the more fit any are for his work the rather he doth imploy them and therefore this was that which induced him to send Christ none being so fit for the managing and transacting the Work of Redemption as he was which I shall endeavour to make out in a few Particulars Christ's superlative fitness for it appears from and was grounded upon Christ's Fitness for the Work of Redemption set forth 1. His two Natures the Hypostatical union of Both in his Person He was God Joh. 1.1 Phil. 2.6 1 Joh. 5.20 Rom. 9.5 Isa 9.6 Tit. 2.13 He was also Man 1 Tim. 2.5 then too he â—as God-man in one Person Col. 2.19 Now who could be so fit to bring God and Man together as he who was himself both God and Man who so fit to negotiate with both as he who was a middle Person betwixt both who so fit to treat with an offended God as he who was God who so fit to suffer as he who was Man and to merit by suffering as he who was God-man Had he been only God he could not have suffered had he been only Man he could not have merited but being both he was eminently fit for both viz. for suffering and meriting for obeying and satisfying Thus his not to be parallell'd Fitness was grounded upon his Personal consideration 2. 'T was grounded upon his glorious Attributes his Power Wisdom Mercy Goodness Faithfulness
Holiness c. He that will undertake to redeem Sinners must have all these for they all were indispensably requisite to such an undertaking the Lord Jesus had them all and that too in an eminent and extraordinary measure as I might easily shew at large never did any meer Creature arrive at that pitch of Wisdom Power Holiness c. which he did therefore none so fit to be sent as he 3. 'T was grounded upon his Sonship and neer relation to God Who so fit to make others the adopted sons of God as he who was himself the Natural Son of God 4. Vpon the glory and dignity of his Person He was the image of the invisible God Col. 1.15 the express image of his Fathers Person Heb. 1.3 Now who so fit to restore Man to God's image as that Man who was the essential image of God 5. Christ's admirable and transcendent fitness was grounded upon his threefold Office as he was King Priest and Prophet For hereupon he was and is fit to deal both with God and Man he 's a Friest to deal with God a King and Prophet to deal with Man Doth God stand upon Satisfaction Christ is a Priest to die and to offer up himself an expiatory Sacrifice or will God keep his distance from the Creature and be known in his greatness Christ is a Priest to mediate and intercede Then is the Sinner under ignorance and darkness Christ is a Prophet to inlighten and teach or is he under the tyranny of sin and a rebel against God Christ is King to rescue subdue and conquer him to himself to bring and keep him under his own dominion and government To sum up all there are but two things to be done for the Sinner in order to his happiness viz. impetration and application now both of these are done by Christ's threefold Office By the first part of his Priestly Office his Oblation there wâ—s the impetration for by that he procured purchased merited all good by the second part of his Priestly Office his intercession there 's the application And because both God and the Creature are to be dealt withal in order to this application therefore Christ doth accordingly deal with both of them with God he deals in the way of prayer or intercession for God because of his Majesty and Soveraignty will be treated in this manner with the Creature he deals in the way of power partly by dispelling the darkness of the mind which he doth as Prophet and partly by taking off the rebellion of the Will and bringing the stubborn Sinner under a ready subjection to God which he doth as King Which things being done all that Christ hath purchased is now made over and actually applyed to the Creature Upon the Whole then it follows that Christ being invested with these Offices which are every way so full of so great virtue so suited to the Nature and demands of God and the condition of the Sinner he must needs be by many degrees the fittest-Person to be sent by God Before I go off from this Head I desire One thing may be taken notice of It must be granted that the sending of Christ was praevious and antecedent to several of the Things which have been mentioned as the demonstrations of his superlative fitness to be sent and the grounds of his being sent Yet nevertheless they may be alledged and made use of in that notion because though in our apprehension if not also in the Nature of the Thing they were after the sending yet in the eye and estimation of God they were before it For instance Christ just at his sending had not then assumed the Humane Nature we suppose that to antecede his incarnation yet God judged him a person fit to be sent because of that Nature And so he might very well for though the incarnation as considered in it self was future yet as to the knowledge consideration estimation of God it was present and done already I thought it necessary to put in this for the preventing of an Objection which might arise in the thoughts of Some upon the reading of what hath been laid down 4. Fourthly God therefore sent Christ not only because he was the fittest Person to be sent but because indeed he was the only Person that could be sent for none but he could effect or accomplish Man's Redemption If God will be so gracious as to send 't was not only convenient but necessary that he should send this very person his own Son for there was none Other in heaven or earth that could go through an undertaking of this nature There were Evils to be indured which were above the strength of any meer Creature to indure there were Evils to be removed the Wrath of God the Guilt of Sin the Curse of the Law which no meer Creature was able to remove there were also Blessings to be procured as Reconciliation with God Justification Adoption eternal Salvation which no such Creature possibly could procure O no! therefore Christ himself must come or nothing can be done Why did not God send an Angel rather than his Son why because he knew Redemption-work was no work for an Angel no not for the whole body of Angels If the whole Order of them had come from heaven and combined all their strength together they could not have redeemed so much as One Soul I dispute not how far God by his mighty power might have enabled an Angel to have bore up under the greatest sufferings Suppose he might have had such a strength as to have been able to undergo all that Christ did yet under the highest communications of the grace of God to him he being still a meer Creature could never satisfie for what was past not merit for what was to come he could neither expiate sin nor procure eternal Life No these are things which could only be accomplished by Him who was more than a meer finite or created being even by the Lord Jesus who was Man but God too wherefore he 's the Person whom the Father will send And he very well understood himself in what he did if the work had been possible to have been effected by any Creature God would have employd that Creature and spar'd his own Son nothing but absolute necessity made him to fix upon this course So much for the Reasons why God sent his Son which we poor dim-sighted creatures do but in a manner guess at but he himself understands them fully As * Acts 15.18 all his works are known to him so also the special reasons of all his works are known to him and eminently those which he went upon in this his highest and greatest work When we come to heaven we shall more fully know why Christ was sent but here our knowledge is very dark and imperfect about it I have done with the three Things which I propounded to open and so have dispatch'd the Doctrinal part I am now to make some practical
improvement of it Was Christ sent and did God thus send him what doth this great act of God call for from us I 'le tell you in a few things 1. It calls upon us greatly to admire God Use 1. God to be admired for his sending of Christ O how should all our souls be drawn forth and elevated in the adoring of God for his sending of Christ What rich Mines of Grace have we in these few words God sent his own Son Here 's the greatest thing that ever God did or ever will do 't was much that he should make a World but what 's the making of a World to the sending of a Son The Apostle in the Text seems to ascend step by step and to crowd together variety of great and glorious things that he might the more heighten God's Love and draw up the hearts of Believers to the admiration of it For 1. here is Sending 2. God sending 3. God sending a Son 4. His own Son 5. The sending of this Son in our flesh Yea 6. in the likeness of sinful flesh Yea 7. in that Flesh to offer up himself as a Sacrifice for sin 8. Doing this for this End that sin might be condemned and that the righteousness of the Law might be fulfilled in us 9. Doing this too when the Sinners Case was desperate as to the Law is not here maguum in parvo and doth not the Apostle thrust things together heaping one thing upon another that he might the better set off and aggrandize the Love of God There 's enough in any One of them to make you stand and wonder but when you have them conjunct and all set before you in their proper emphasis and import how should you be affected and wrought upon to admire the Grace of God! The truth is take all together and you have here a representation of that Low Mercy Goodness which was too great and bigg for any but a God If you read no further than the Law could not do in that it was weak through the Flesh there man is utterly lost but if you go on to God 's sending of his Son c. there the day of Salvation begins to dawn there 's an effectual remedy for a desperate malady now the case is altered O let the blessed God be therefore for ever magnify'd and adored 2. More particularly The Love of God the Father to be admired this calls upon you to admire the Love of God the Father and alwayes to entertain good thoughts of him they are distinct Heads however let me put them together I would not too curiously divide or distinguish betwixt the Sacred Persons in their several Acts much less would I set them in competition or prefer one before another as if we were more beholden to the One than to the Other As they center in the same common Essence 't is the same Love and the same gracious actings in all but yet they being personally distinct and they having those acts which are proper to them as so distinguished so they have their special and peculiar Love And 't is very good for us to understand what is immediately done by the Father what by the Son what by the Spirit which we must the rather endeavour after because the Scripture usually I do not say alwayes apply's this effect to the First that to the Second and another to the Third Person I am at present only to speak to the acts of the Father wherein he hath display'd that Love which is proper to him which if you please to look into as the Scripture sets them forth you will find your selves under a strong obligation to admire him as personally so considered For 'pray observe who did from all eternity predestinate elect choose you was it not God the Father Predestinating Love is the Father's Love Eph. 1.3 4 5. Blessed be the God and Father of our Lord Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ According as he hath chosen us in him before the foundation of the world c. Having predestinated us unto the adoption of Children by Jesus Christ to himself according to the good pleasure of his will After this came Redeeming Love and had the Father no hand in that Love nay had not He the first and the chief hand therein For did not he find out the ransom Job 33.24 I have found a ransom did not he contrive and lay the whole model and platform of Redemption in his eternal purpose and ordination therefore 't is said Isa 53.10 The pleasure of the Lord shall prosper in his hand that great Work resolves it self into the Will and pleasure of the Father as the first and principal Cause of it Christ as Mediator is brought in but as subordinate to him as being but the ministerial and executive agent in redemption for 't is but in his hands that the pleasure of the Lord should prosper Who chose sent called Christ to that Work and fitted him for it but the Father as you have heard So also who assisted and strengthened him in it but the Father Isa 42.1 Behold my servant whom I uphold of which upholding and strengthening Grace by the Father Christ assured himself beforehand as you read Isa 50. 7 9. and it was accordingly made good to him as you read Matth. 4.11 Luke 22.43 Then again who rewarded Christ when he had finished his Work but the Father therefore to him Christ pray'd for this Joh. 17.4 5. I have glorified thee on the earth I have finished the work which thou gavest me to do And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was And now Christ hath made the purchase who doth authoritatively collate upon persons the blessings purchased but the Father Rom. 8.33 It is God that justifieth 2 Cor. 5.18 All things are of God who hath reconciled us to himself by Jesus Christ c. Luke 12.32 Fear not little flock it is your Father's good pleasure to give you the Kingdom Who is it that works in Sinners their meetness for heaven but the Father Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the inheritance of the Saints in light Who is it that reveals the great mysteries of the Gospel but the Father Matth. 11.25 I thank thee O Father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes Who bestows and gives the Spirit but the Father Joh. 14.16 I will pray the Father and he shall give you another Comforter that he may abide with you for ever even the Spirit of Truth And to shut up this who secures and keeps in a state of grace but the Father Joh. 10.29 My Father which gave them me is greater than all and no man is able to pluck them out of my Father's band Now Christians may
you not be fully convinced by all this that the Father's Love to you is very great and if so will you not admire him for it You must * Joh. 5.23 honour the Son even as you honour the Father and you must adore bless love the Father even as you do the Son God forbid that I should go about to lessen your most thankful sense of what the Son and Spirit have done for you but yet know that these the Father as the first Cause doth work by 't is He who by them doth do so great things for you 'pray think high of their love but then think high of his love too Further I would persuade you to entertain good thoughts of the Father 'T is a temptation though not so usual which some gracious Persons lie under they can with more comfort think of the Son than of the Father they do not so much question the Love of the Son as of the Father they cannot deny but that the Son is indeed a very gracious Person for he came from heaven * Luke 19.10 to seek and to save what was lost to * 1 Tim. 1.15 save Sinners yea the chiefest of them c. hereupon they can in some comfortable manner encourage themselves to hope in him But as to the Father they are not so confident they are more jealous and suspicious and have a greater dread of him than they have either of the Son or of the Spirit Doth Satan assault any of you in this manner or do such thoughts as these prevail over you O be convinced of your mistake You have as great encouragement for faith and hope from the Father as you have from the Son for you hear 't was He who sent Christ and whatever Christ was or did all was but in pursuance of his good pleasure therefore have you any reason to think otherwise than well of him Surely * 1 Joh. 4.16 God is Love this very thing his sending of his Son represents him as full of Mercy Goodness and Grace the Sinner hath not the least cause to be jealous or afraid of him O when unbelief and hard thoughts of God the Father begin to rise beat them down by arguing thus was not He the first spring from which redeeming Grace did flow the great contriver and willer of man's recovery who set Christ on work but he who sent him into the world to be a Saviour but he who imploy'd his own Son for the good of Sinners but he O that you would labour to get your Faith encourag'd and strengthened as to the first Person and that it might rise up to the first Cause of all and there fix and terminate that your faith and hope may be in God as the Apostle expresses it 1 Pet. 1.21 Christ sayes Joh. 14.1 Let not your heart be troubled ye believe in God believe in me also and let me say he believe in Christ believe in God also as the fountain and original of all your happiness Christ to be loved for his ready submission to his Father in sending him 3. It calls upon us to love Christ greatly O how should the consideration of this endear Christ to every gracious heart God sent him but not against his will how willing was he to be sent upon the errand of your Salvation he freely consented to whatever the Father was pleased to put him upon for your good He very well knew before hand what would follow upon this sending what he was to undergo how he was to be abased if he do engage to redeem and save you yet notwithstanding this no sooner did the Father call him to it but he most readily and cheerfully obeyed O the infinite Love of Christ He came down from heaven that he might carry you up to heaven he that was a Son for your sake stooped to be a Servant that you of slaves might be made sons What had become of you if Christ had refused to come when the Father sent him O love the Lord Jesus let his Person be very dear and precious to you admit him into your hearts who was willing to take the whole business of your Salvation into his hands what Love can be enough for a Father sending and a Son coming 'T is true God sent him but his obedience to his Father was no diminution of his Love to you and 't is true in this Embassy he acted in a way of inferiority to his Father but 't was his pity to you which made him willing to put himself into such a state of subjection and inferiority for that did not proceed from his Nature before he had assumed yours but meerly from his dignation and gracious condescention and now after all this will you not love him how can you do otherwise than love him Suppose you had heard him as soon as ever God had signified his pleasure to him and said Son the fulness of time is come I must send thee down to earth to redeem man saying Father I am ready here I am send me whithersoever and about whatsoever thou pleasest to promote thy Glory and the good of Souls I am willing to go where-ever thou 'lt have me yea I le stick at nothing which thou shalt judge necessary for the preventing of the Sinners everlasting ruine Send me to be made Flesh I submit to lie in a Manger I submit to die upon a Cross I submit lay what Commands upon me thou pleasest to further the Salvation of Souls they shall all be obey'd Suppose I say you had heard Christ uttering such Words to his Father doubtless it would have wrought very much upon you your Hearts would have been all in flames of Love to him O wretched Creatures we know all this was spoken and done too by our Lord Jesus and yet how cold how weak is our Love to him Christ a Pattern herein for imitation 4. It calls upon you to imitate Christ in his carriage with respect o his being sent Thus never go till you be sent then go readily both of these were admirably done by our Lord Jesus He went not till he was sent before he would move one step he would have his Father 's Mission and Commission a great Mind he had to be at Redeeming Work his Heart was exceedingly set upon it yet he would stay till he was sent called authoriz'd thereunto by his Father But as soon as he was so called how readily and cheerfully did he engage * Heb. 10.7 Lo T come to do thy Will O God Now in this his deportment he hath set us an excellent copy to write after teaching us alwayes humbly to wait for a Call from God and when it comes let it be what it will faithfully to comply with it Whatever rank or station God hath set you in see that you therein * 1 Cor. 7.17.20 24. abide and that you meddle with no Work Employment Office Vndertaking further than as you are called thereunto
semel tantum missus est Dei Filius secundum alterum saepe missus est mittitur quotidie Nam secundum alterum missus est ut sit Homo semel tantum factum est secundum alterum verò mittitur ut sit cum Homine quomodo quotidiè mittitur ad Sanctos missus est etiam ante incarnationem ad omnes Sanctos qui ante fuerunt etiam ad Angelos Unde Aug. de Filio c. Lomb. L. 1. D. 13. twofold sending of him the one External and Visible the other Internal and Invisible the First was Christ's sending to be Man that 's past and over and was to be but once the Second is Christ's sending into Man that yet continues and is reiterated from time to time Now these two though they are of a different nature must not be parted he that would regularly hope for Salvation by Christ must have the latter as well as the former sending for 't is most certain that a Christ without if it be not also a Christ within will never save A Christ in our Flesh must be accompanied with a Christ in our Hearts there must be not only a Christ sent to us but also a Christ sent into us or else he will not profit us The whole business of Merit lies upon the Christ without as he took our Nature and therein fulfilled the Law but the fitting or qualifying of persons to have a share in the blessings merited that lies in the Christ within as he is received into the heart In a word the impetration is by Christ without but the application is by Christ within Now therfore I say you must nor rest in the One unless you find the Other too there are very dangerous mistakes abroad in the world about this Some are all for a Christ within making nothing of a Christ without a most pernicious Opinion and destructive of all Christianity Others again are all for a Christ without contenting themselves with this that he was sent into the world to save Sinners and this to them is enough for future happiness they look no farther But now whoever would be wise to Salvation must take in both so as to adore believe in rest upon a Christ as externally sent and yet so as to make sure of a Christ in * Col. 1.27 himself through the gracious operations of the Spirit Paul here in this Verse speaks of the External Sending in the 10 Verse he speaks of the Internal Sending And if Christ be in you all that live under the Gospel know the former but few know the latter O how is it with you Christ was sent to you but is he in you he was formed in the Virgins womh but is he formed in your hearts as the expression is Gal. 4.19 he came from heaven in a corporeal manner for you but did he ever in a spiritual manner come into you you have the external mission but have you also the mystical Vnion hath the Father who sent his own Son in your Flesh sent also his own Spirit into your hearts which is the great Promise of the New Testament as the former was the great Promise of the Old see Joh. 14.26 Joh. 15.26 Joh. 16.7 'Pray search diligently into these things for be assured that a Christ as only sent in the likeness of sinful flesh if He and his Spirit be not also received within I say a Christ so stated will never make you happy Men exhorted to believe in him whom God sent 6. Did God thus send Christ it calls aloud to you all to believe in him Hath the Father chosen him set him apart every way fitted him to be a Redeemer sent him into the world for that end and after all this will you not receive embrace fly to and venture your selves your All upon him O what an Argument is this to draw Sinners to an hearty closure with Christ what will engage Souls to believe on him if this will not Christ as sent is the Object the Ground and also the great Encouragement of Faith Sinners you may very safely believe on him for he 's no Impostor or Deceiver but that very person whom God sent to be the Saviour of the world And 't is not only so that you may safely believe on him but 't is your great duty to believe on him for he who sent him layes this as his grand Command upon you so to do 1 Joh. 3.23 And this is his Commandment that we should believe on the name of his Son Jesus Christ Joh. 6.29 This is the work of God that great Work which he injoyns that ye believe on him whom he hath sent 'T is observable how high Christ speaks of the knowledge of himself under this notion as he was sent of God Joh. 17.3 This is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent As also how desirous he was that the World might know and believe that he was thus sent of God Joh. 17.21 23. That they all may be one as thou Father art in me and I in thee that they all may be one in us that the world may believe that thou hast sent me I in them and thou in me that they may be made perfect in one and that the world may know that thou hast sent me Now what was it that Christ propounded to himself in all this certainly he had more in his eye than the bare notional knowledge of or naked assent to this great Truth that he was the Person sent of God Yes his desire reach'd to a practical and fiducial knowledge of it to such a knowledge as might be attended with true and saving Faith So that 't is not enough for you to know and believe in a common and general way that Christ was indeed sent of God which will only make you differ from Jews and Heathens but you must so know and so believe it as to receive accept close with rest upon him in a saving manner which will make you differ from all outside and formal Christians Further let it be considered what was God's great design in the sending of Christ 't was this that Sinners believing in him might live So the Gospel tells you over and over * Joh. 3.16 17 God so loved the world that he gave or sent his only begotten Son that whosoever believeth in him should not perish but have everlasting life For God sent not his Son into the world to condemn the world but that the world through him might be saved is not here a strong engagement as well as an high encouragement to believe And it being God's act to send his Son he looks upon Himself as highly concerned according as men carry it towards him therefore saith Christ * Math. 10.40 He that receiveth me receiveth him that sent me * Luk. 10.16 He that despiseth me despiseth him that sent me And especially this holds true in
which might be as useful in order to Information as the two Former were in order to Exhortation and Consolation Something hath been spoke for the opening of the Nature and Grounds of Christ's being sent but as to the determination or close application of that to his Person wherein we have to do with Jews and Infidels little hath been spoken I mean in that way and method which is proper to those Opposers of Christ and Christianity Here therefore I should lay down and make good these two Propositions 1. That that Jesus in whom we Christians believe even He who was born of the Virgin Mary suffered under Pontius Pilate was crucified dead and buried and rose again c. I say this Jesus was the very Person whom God sent and consequently that he was the Shiloh or Messias prophesied of 2. That this Jesus was so sent by God to be the true and only Messiah as that besides and after him no other Person is to be expected in that nature or quality to be sent by God Now though these be two as weighty and as Fundamental Truths to us Christians as Christians as any whatsoever and though I could not hope to reach the great Enemies of the Gospel so as to fasten any conviction upon them yet probably I might in the pursuing of this Argument reach some weak Christians so as to confirm stablish them in the belief of these great Truths yet I shall not at present engage in the discussing of these two Propositions First because in so great Points 't is better to say nothing then not to speak fully and throughly to them which if I could other Discouragements being removed hope to do yet here in this place without making the Work in hand too vast and big to be sure I could not Secondly because however pertinent this Undertaking might be to some other Texts to that which I am upon it would not be so pertinent where the Apostles drift and design is not so much in opposition to Jews and Infidels to assert that Christ was the very Person sent of God as to assign for the Comfort of Believers the Way and Course which God took to bring about their Salvation when upon the terms of the Law it was impossible namely he sent his own Son c The Text therefore not tying me to it I may wave it I shall have work enough to go over what the proper and immediate Sense of the Contents of this Chapter will lead me to and therefore I may well cut off what is of a more remote and forraign Consideration So that this shall suffice for the First Observation Christ was sent and sent by God the Father ROM 8.3 God sending his own Son in the likeness of sinful flesh c. CHAP. XI Of Christ's being the Natural and Eternal Son of God The Second Observation spoken to Of Christ's being God's Son How his Sonship is attested in Scripture Of his being God's own Son That opened as he is considered both relatively and absolutely That He is the Natural Son of God coaequal coessential coaeternal with the Father is asserted and proved by sundry Scriptures The true Notion and Ground of Christ's Sonship vindicated against the Socinians Where 't is made good against them that He is not the Son of God 1. in respect of his miraculous Conception Nor 2. of his extraordinary Sanctification Nor 3. of his Resurrection Nor 4. of the Dignity and Advancement of his Person Nor 5. of the Father's Special Love to him Nor 6. of Adoption Nor 7. of his Likeness to God But he is the Son of God in respect of his participation of his Father's Essence and of his eternal Generation Some Others besides Socinians somewhat concern'd in this Controversie Of the different communication of the Divine Essence from the Father to the Son and to the Holy Ghost Use 1. In which by way of Inferenee 't is shown 1. That Christ is God 2. That he is a very great and glorious Person 3. That the work of Redemption was an high and costly Work Use 2. Christians from hence are exhorted 1. To study Christ in this Relation as God's own Son Some Directions given about that 2. To believe him and on him as Such 3. To honour and adore Christ 4. To admire the greatness of God's Love Use 3. To draw forth the Comfort wrapp'd up in this Relation of Christ I Proceed to the Third General observed in the Words 2. Observ Christ God's Son and his own Son the Description of the Person sent he is described by his near and special Relation to God as being God's own Son From whence the Second Observation will be this That the Lord Jesus the Person sent by God as you have heard was his Son yea his own Son 1 Joh. 4.14 We have seen and do testifie that the Father sent the Son to be the Saviour of the world Here Two things are to be spoken to 1. Christ was God's Son 2. He was God's own Son 1. First Christ was God's Son He was truly the Son of man but not only the Son of man for he was also the Son of God and he was as truly the latter as the former In reference to his Humane Nature he is stiled the * Gen. 3.15 Seed of the Woman the †Gal. 3.16 Seed of Abraham the ‖ Matth. 1.1 Son of David the * Isa 11.1 Jer. 23.5 6. Zech. 6.12 branch of the root of Jesse the Son of man in reference to his Divine Nature he is stiled the Son of God This Relative Appellation or Title is so frequently apply'd to Christ that if I should cite the several Texts where it occurs I must transcribe a great part of the New Testament Several attestations of Christ's Sonship Yet it will not be amiss to take notice of the several attestations there upon record to this great Truth As that of John Baptist Joh. 1.34 I saw and bare record that this is the Son of God That of Nathanael Joh. 1.49 Rabbi thou art the Son of God That of Peter Matth. 16.16 Thou art Christ the Son of the living God That of the Centurion Matth. 27.54 Truly this was the Son of God That of the Eunuch Acts 8.37 I believe that Jesus Christ is the Son of God That of Martha Joh. 11.27 Yea Lord I believe that thou art the Christ the Son of God which should come into the world The Devils themselves witnessed to it Matth. 8.29 they cryed out saying What have we to do with thee Jesus thou Son of God Mark 3.11 Vnclean Spirits when they saw him fell down before him and cryed saying Thou art the Son of God Christ himself even when he was speaking to God the Father often asserted and pleaded his Sonship And the Father himself in a most solemn and open manner attested it First at Christ's Baptism Matt. 3.17 Lo a voice from heaven saying This is my beloved Son in whom I
am well pleased and then at his Transfiguration Matth. 17.5 Behold a voice out of the cloud which said This is my beloved Son The Apostle 1 Joh. 5.7 8. speaks of the Witness of Heaven and of Earth There are three that bear record in heaven the Father the Word and the Holy Ghost and these three are one And there are three that bear witness in earth the Spirit and the Water and the Blood and these three agree in one Now what is the thing which they bear witness to 't is Christ's Sonship for that is instanc'd in as to the First and Supream Witness Vers 9. If we receive the witness of men the witness of God is greater For this is the witness of God which he hath testified af his Son You see how fully this Truth is attested and how abundantly God was pleas'd to clear it up in the first promulgation of the Gospel it being the great thing necessary to be known and believed Indeed the Jews as to the Body of them had a vail before their eyes so that they could not discern this near relation of Christ to God they saw the Son of man but they did not see the Son of God they went no higher than * Matth. 13.55 56. Is not this the Carpenters Son is not his mother called Mary and his brethren James and Joses and Simon and Judas and his sisters are they not all with us * Joh. 6.42 Is not this Jesus the Son of Joseph whose Father and Mother we know how is it then that he saith I came down from heaven Nay when Christ plainly and boldly told them that he was the Son of God they could not bear it Joh. 10.33 For a good work we stone thee not but for blasphemy and because that thou being a man makest thy self God you may know what they meant by this by Christ's reply Vers 36. Say ye of him whom the Father hath sanctified and sent into the world Thou blasphemest because I said I am the Son of God Nay they were so offended at it that for this very thing they took away his life Joh. 19.7 The Jews answered him we have a Law and by our Law he ought to die because he made himself the Son of God You have a full account of it Mark 14.61 to 65. Again the High Priest asked him and said unto him Art thou the Christ the Son of the Blessed And Jesus said I am c. Then the High Priest rent his cloaths and said What need we any further witnesses Ye have heard the blasphemy what think ye and they all condemned him to be guilty of death Thus the eyes of that people were then and O that they were not so still so blinded that they could not perceive Christ to be the Son of God but the Lord hath given sufficient evidence thereof to all who do not willfully shut their eyes upon the light 'T is a Truth out of all question to us who are called Christians yet about the Nature and Manner of Christ's Sonship there are some unhappy Controversies rais'd amongst us 2. Secondly Christ was God's own Son so 't is here signanter God sending hîs own Son I have told you in the Original 't is * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Son of himself or his ‖ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proper Son as 't is Vers 32. God is Christ's proper Father 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 5.18 and Christ here is God's proper Son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is not barely a Son but a Son in a special and peculiar manner God's own Son This being a Truth of very high import a most Fundamental Point I will endeavour first to explain and prove it and then to vindicate and make good its true and genuine Notion against Opposers Our Lord Jesus Christ is God's own Son whether you consider him comparatively and relatively I mean How Christ is God's own Son in reference to other Sons or absolutely as he is in Himself abstractly considered from all Other Sons God hath three sorts of Sons By Creation by Grace by Nature 1. Consider him Comparatively And so he is thus stiled to difference or distinguish him from all Other Sons For God hath three sorts of Sons 1. Some are so by Creation or in respect of their immediate Creation by God so the Angels are the Sons of God of whom Divines commonly interpret those passages in Job Chap. 1.6 There was a day when the Sons of God came to present themselves before the Lord Chap. 38.7 When the morning Stars sang together and all the Sons of God shouted for joy So Adam upon this account he being immediately made by God is called the Son of God Luke 3.38 2. Some are the Sons of God by Grace viz. the Grace of Regeneration and Adoption thus Believers are the Sons of God as they are spiritually begotten of him and adopted by him Joh. 1.12 13. As many as received him to them gave he power to become the Sons of God c. which were born not of blood nor of the will of the flesh nor of the will of man but of God Jam. 1.18 Of his own will begat he us with the word of truth c. Gal. 4.3 To redeem them that were under the Law that we might receive the adoption of Sons Eph. 1.5 Having predestinated us unto the adoption of Chrildren by Jesus Christ to himself according to the good pleasure of his will Rom. 8.14 As many as are led by the Spirit of God they are the Sons of God Gal. 3.26 Ye are all the Children of God by Faith in Christ Jesus 1 Joh. 5.1 Whosoever believeth that Jesus is the Christ is born of God and every one that loveth him that begat loveth him also that is begotten of him Then 3. in contradistinction to these there is God's own Son or his Son by Nature one that is a Son of another rank and Order than the former in this respect God hath but One Son namely Christ True Believers are his Sons which speaks the exuberancy of Divine Love towards them * 1 Joh. 3.1 â—â— Behold what manner of Love the Father hath bestowed upon us that we should be called the Sons of God! therefore Christ owns them for his Brethren Heb. 2.11 Both he that sanctifieth and they who are sanctified are all of one for which cause he is not ashamed to call them brethren and Vers 17. In all things it behoved him to be made like unto his brethren But yet they are not Sons as Christ is his Sonship and theirs are of a very different nature differing no less than specifically Upon which account he sometimes appropriates the paternal relation in God unto himself Luke 10.22 All things are delivered to me of my Father c. Joh. 14.2 In my Fathers house are many mansions And elsewhere he distinguishes 'twixt God as being his Father and as being the Father of Believers Joh. 20.17 Go to
the Text God sent his Son implying he was a Son before he was sent had it not been so it must have been said God sent him to be his Son and not God sent his Son which supposes him before the sending to be actually a Son The Third False Ground of Christ's Sonship 3. Another Cause assigned of Christ's Sonship and of the apellation here given him God's own Son is his Resurrection That begetting which the Psalmist speaks of Psal 2.7 is not say they to be interpreted of Christ's being eternally begotten of the Father but only of what the Father did when he raised him up from the dead for so the Apostle brings it in Acts 13.32 33. We declare unto you glad tydings how that the promise which was made unto the Fathers God hath fulfilled the same unto us their children in that he hath raised up Jesus again as it is also written in the Second Psalm Thou art my Son this day have I begotten thee Christ not God's Son in respect of his Resuâ—rection For answer to this 1. How many Causes and Grounds shall we have of Christ's Sonship we have had two already here 's a third we shall have by and by a fourth and a fifth and I know not how many more where shall we stop Christ's Sonship is but one I mean as he is the Son of God and therefore admits not of the multiplication of Causes In all relations there is some single act which is the foundation of them upon which in their relative notion they are compleat and why should it not be so here in the relation betwixt God and Christ Our Opponents tell us that Christ upon his miraculous Coneeption was the Son of God I then ask was he so truly fully perfectly compleatly if so which they by their Principles cannot deny then what need is there of any thing further or how doth the nature of the thing admit of any thing further for he that is a Son already perfect and compleat cannot by any addition or new emergency be made more a Son because the Essence of things whether absolute or relative cannot be intended or remitted We are enquiring what is it which makes Christ the Son of God we ground it as we should and must upon one thing namely upon the Father's begetting of Christ from all eternity and communicating his own Nature and Essence to him they who oppose lay it upon several things as you have already heard in part and will yet further hear in what follows now we say this cannot be for there can be but one foundation of one and the same relation therefore they must pitch upon some such one foundation and wave all the rest I know what they say Christ upon his Conception c. was the Son of God in a way of inchoation but upon his Resurrection and Exaltation he was the Son of God in a way of consummation I reply 1. Then the Texts urged before are out of doors and signifie little or nothing for they only prove that Christ upon his Conception and Sanctification and Mission began to be a Son of God but he was not so indeed fully and properly for there must be yet something more which must follow after to compleat and consummate his Sonship 2. This is a very strange and most ungrounded distinction it arguing a growth and progress in Christ's Sonship for which there is not the least warrant from the Word of God we read of Christ's * Luke 2.52 increasing in wisdom and stature and in favour with God and Man but we never read of his increasing in his Sonship that admitted of several manifestative evidences as to us but not of several perfective degrees as to it self Even the Sonship of Believers at the first moment of their Conversion is entire and full they may grow and be more perfect in their Gifts Graces Comforts but as to their Covenant-state and Relation to God that 's compleat at the first and admits of no further addition And shall the Sonship of the blessed Son of God be a partial imperfect progressive thing neither the glory of the Person nor the nature of the Relation it self will bear such a thing 2. Secondly nothing more evident than that Christ was the Son of God before his Resurrection Matth. 3.17 Lo a voice from heaven saying This is my beloved Son in whom I am well pleased was not this witness given of Christ before his Resurrection Rom. 8.32 He that spared not his own Son but gave him up for us all how shall he not with him also freely give us all things Christ here is called God's own Son which must be understood of him before his Resurrection for the Father 's not sparing of him was antecedent to that and yet then he was his own Son otherwise how could it be said that God spared not his own Son Matth. 16.16 Thou art Christ the Son of the living God was not this Confession made by Peter before Christ's Resurrection I might go much higher in the dating of Christ's Sonship than meerly before his Resurrection but that is high enough to show the falsity of what is asserted by the Adversary 3. We say Christ was * Non quod tum Filins Dei esse caeperit qui ab aeterno fuerat sed quia tunc res aliqua fieri dicitur quando talis cognoscitur seu tum demum dicitur facta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cum fuit facta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Portus contra Ostorod cap. 9. p. 67. declared and manifested but not made or constituted the Son of God by his Resurrection So the Apostle himself states it Rom. 1.4 Declared to be the Son of God with power according to the Spirit of Holiness by the resurrection from the dead that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is truly rendred by declared is sufficiently proved by many 'T is one thing to be made God's Son another thing to be declared God's Son the First Christ had from his eternal Generation 't was only the Second that he had from his Resurrection You read Vers 19. of this Chapter of the manifestation of the Sons of God Believers are not made the Sons of God when they enter upon the glorified estate but they are then manifested both to be the Sons of God as also what their glory is upon their being so 1 Joh. 3.2 Now are we the Sons of God and it doth not yet appear what we shall be but we know that when he shall appear we shall be like him mark it the relation it self is present now we are the Sons of God but the dignity and glory which is to follow upon this relation that doth not yet appear but hereafter it shall So here Christ was the Son of God long before his resurrection but the manifestation thereof was when God raised him from the dead till then his Sonship and Glory had been very much vail'd and hid but then it broke
forth like the Sun after it hath been shut up under a dark and thick cloud then God owned him as his own Son before all the world and made it to appear who and what he was And this is that which the Apostle aimed at in the place cited his onely design there being to prove that God had given the World sufficient Evidence that Christ was his very Son and amongst other Evidences of it he instances in the miraculous raising of him out of the Grave So that the begetting in Psal 2. and in Acts 13. are of a quite different nature the one being proper as relating to the thing it self the other improper as relating only to the declaration or manifestation of the thing We argue from the proper and primary sense of the words Thou art my Son c. the Adverse Party from their improper and secondary sence as the Apostle makes use of them in that place In the Scripture dialect several things are said to be done when they are declared and manifested to be done so Paul brings in Christ as begotten at the day of his Resurrection because it was then declared that he was the eternally begotten Son of God A Fourth False Ground of Christ's Sonship 4. 'T is said Christ is God's Son and so called because of the preheminence and dignity of his Person or because of his great advancement and exaltation to the Offices of King and Priest Heb. 1.4 5. Being made so much better than the Angels Deus misit suum Filium i. e. Christum illum suum cui communis alioqui Filii Dei Titulus propter singularitatem excellentiam proprius est factus Slichting in Loc. as he hath by inheritance obtained a more excellent name than they For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son Heb. 5.5 Christ glorified not himself to be made an high Priest but he that said unto him Thou art my Son to day have I begotten thee Here you see Christ's Sonship comes in upon his exaltation with respect to his Person and Office Christ not God's Son in respect of his dignity and advancement I answer this proves as little as that which went before for here also 1. 'T is clear that Christ was the Son of God before he was thus exalted 2. His Exaltation was not the ground but the result and consequent of his Sonship he was not a Son because he was exalted but he was exalted because he was a Son First the Apostle describes him in what relates to the formality and Essence of his Sonship Heb. 1.3 Who being the brightness of his Glory and the express image of his Person and then he sets down the Honour which the Father put upon him not to be a Son for that he was already but because he was a Son for that 's the ground of the more excellent name given to him and so the words in Vers 4 5. come in 3. 'T is strange that this day of Christ's begetting should be so multiplied there 's the day of his Nativity and then it was to day have I begotten thee there 's the day of his Resurrection and then too it was To day have c. there 's the day of his Exaltation and then again it was To day have c. Had this Text been cited forty times in forty several Cases we must have had so many several grounds and Causes of Christ's Sonship But why then Some may say is this place so often repeated in the New Testament I answer not only because 't is apply'd to the several declarations of Christ's Sonship but also to shew that all which the Father did to and for Christ was all to be resolv'd into his eternal Sonship as the ground thereof he was raised again because he was the Son of God exalted to great Honour and Dignity because he was the Son all was grounded upon this his Relation And therefore when ever such great things are brought in concerning Christ this Text is mentioned as pointing to that Sonship which was the ground of them but not to assert that they were the ground of it * Christ not the Son of God because of his Kingly Dominion Vide Jacob. ad Portum contra Ostorod Def. Fid. Orthod c. 37. p. 512 ad 518. Not because of his preheminence c. Epiph. adv Heres p. 740. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 4. Though the glory which the Father hath conferr'd upon Christ as King Prophet and Priest be very great yet it will not reach that which is wrapp'd up in his being the proper and only begotten Son of God Sonship and Office are different things and the highest Office can never come up to what is in Sonship by eternal Generation A Fifth False Ground of Christ's Sonship 5. Fifthly 't is said that Christ is the Son of God in respect of that special love and affection which the Father bears to him Matth. 3. 17. Lo a voice from heaven saying This is my beloved Son in whom I am well pleased And whereas Christ is called the only begotten Son of God they with whom I have to do say there 's no more in it than only this that Christ is the most beloved of God As Isaac is stilled Abraham's only Son Gen. 22.2 his only begotten Son Heb. 11.17 now how is this to be taken had not Abraham an Ishmael as well as an Isaac how is Isaac then called his only begotten Son why only as he had a greater share in his Fathers love than Ishmael had For the same reason Solomon calls himself an only Son Prov. 4.3 therefore the Septuagint render the word there used 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beloved and so our Translators fill it up and only beloved in the sight of my Mother So say they 't is here as to Christ's being the only begotten Son of God God hath a special love for him and that 's all Christ not the Son of God in respect of his Fathers special Love Answ But we must not suffer this great Title of our Lord Jesus to be thus wrested out of our hands Without all question God hath transcendent superlative love for Christ his dear Son he is called Col. 1.13 but yet we say 1. As before this Love is not the Cause of his Sonship but his Sonship the cause of it He is not a Son because belov'd but he is belov'd because a Son therefore it cannot be the Cause which is but the Effect 2. If this was the proper foundation of Christ's Sonship then there would be only a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiph. adv Haer. l. 1. c. 2. p. 741. gradual difference betwixt his Sonship and the Sonship of Believers For they being belov'd of the Father as well as he and even as he is
a literal speculative notional knowledge of him as such so as to know both him and his Sonship practically and savingly O then be much in Prayer Read and pray hear and pray meditate and pray study and pray he studies this mystery and all others best who study's it most upon his knees This special and supernatural Sonship of Christ is not savingly to be known without special and supernatural illumination from Christ through the Spirit 'T is observable that in Matth. 16.17 when Peter had made that * Matth. 16.16 good Confession Thou art Christ the Son of the living God see what Christ resolved it into †17. Blessed art thou Simon Bar-Jona for flesh and blood hath not revealed it unto thee but my Father which is in Heaven You know that passage Matth. 11.27 All things are delivered unto me of my Father and no man knoweth the Son or makes others to know him but the Father neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him these two Persons do make known each the other the Father reveals the Son and the Son reveals the Father the Son is a fit Person to reveal the Father for he 's his only begotten Son and lies in his bosom therefore he saith * Joh. 1.18 No man hath seen God at any time the only begotten Son which is the bosom of the Father he hath declared him and the Father is also a fit Person to reveal the Son for he having begotten him and having had him with himself from everlasting he knows him exactly O therefore go to him by Prayer beseech him to reveal his Son to you 'T is a great thing to know Christ in this relation so great that there must be an heavenly light a spiritual understanding given to a man before he can come up to it mark that of the Apostle 1 Joh. 5.20 And hath given us understanding that we may know him that is true he speaks of the knowing of Christ as the true Son of God 't is as if the Apostle had said if God had not illuminated our understandings and irradiated them with a divine light we had never known Christ savingly in this notion He who begat the Son of himself from all eternity to him it appertains by his Spirit in time savingly to reveal this Son to the Creature and therefore your work lyes with him in prayer to beg of him this revelation of the Son So much for the first thing 2. Branch of the Exhortation To believe Christ to be the Son of God and to believe on him as the Son of God 2. A second branch of the Exhortation shall be this Is Christ God's own Son then do you believe him to be such and believe on him as such The first we call dogmatical the second justifying and saving Faith the first is assent to the proposition that Christ is God's own Son the second is relyance upon the person who is and as he is God's own Son The first is more general and common for all who bear the name of Christians in some sense or other come up to it yet notwithstanding there is much worth and excellency in it though not so much as in the latter and that is absolutely necessary in order to the second for how can he believe on Christ as the Son of God who doth not first dogmatically believe him to be the Son and such a Son of God And this general Faith too as well as that which is more special admits of degrees for though all Christians believe it yet some are more confirmed rooted stablished in the belief of it than others are Now therefore this is that which I would press upon you to labour after a more steady unshaken fixed believing of this great Foundation-Truth I hope you do believe it but do you believe it in such a degree doth not your faith sometimes waver about it is not your assent weak and languid attended with doubtings and questionings are you rooted and * Col. 2.7 stablished in the faith as of other things so in special of this great Article of the Christian Religion are you come up unto all riches of the full assurance of understanding to the acknowledgment of the mystery of God and of the Father and of Christ as the Apostle speaks Col. 2.2 I could most heartily wish that it was thus with you and with all who do profess that they believe Christ to be the Son of God but I fear it is not so Now my Brethren that I may the better excite you to labour after a full and firm assent hereunto consider that one special-reason or end why a great part of the New Testament was written was this that you might believe and be confirmed in your belief of this very thing Joh. 20.31 But these are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through his Name You may observe concerning this Evangelist St. John as of all the other Evangelists he was most inspir'd in the revealing of Christ's divine Sonship so he was also most inspir'd in the pressing of men to believe it and in the setting out of the weightiness of the belief of it 1 Joh. 2.23 Whosoever denieth the Son the same hath not the Father but he that acknowledgeth the Son hath the Father also 1 Joh. 4.15 Whosoever shall confess that Jesus is the Son of God God dwelleth in him and he in God 1 Joh. 5.5 Who is he that overcometh the world but he that believeth that Jesus is the Son of God What a mighty stress did this great Apostle lay upon it O how doth it concern all upon the Considerations laid down by him to live under a steady belief of Christ's being the Son of God! Indeed this is the Foundation-Truth Christ himself is the personal foundation and this Truth not exclusively but eminently is the doctrinal foundation to both of which that famous and so much controverted Text is applicable Matth. 16.18 I say also unto thee that thou art Peter and upon this Rock I will build my Church and the gates of Hell shall not prevail against it upon this rock what rock doth Christ mean was it Peter personally considered or was it Peter and his Successors as Some would have it they meaning by these Successors the POPES of ROME whom I trust I shall never close with in this interpretation so long as 't is this rock and not this sand undoubtedly let but persons be unbyass'd and not wedded to Party's and Opinions calculated for worldly designs and Interests nothing is more clear than that by this rock we are to understand either the Person of Christ or that Doctrinal proposition which Peter had laid down concerning him Vers 16. Thou art Christ the Son of the living God after which it immediately follows Vpon this rock I will build my Church or else we
and in the following words was to set forth the excellency of the Gospel which he calls Godliness because its main sâ—ope and tendency is to that and how doth he do it why by the glorious mysteries held forth therein of some of which he there gives a particular enumeration As to the height and verity of which mysteries he saith Without controversie c. confessedly beyond all dispute or denial these are mysteries indeed 't is as if he had said I know the poor Heathens pretend to great and high mysteries but indeed they are so far from being high mysteries that they are no mysteries at all they being but the fancies of deluded men but saith he I 'le tell you of mysteries that are both real and sublime which are so beyond all contradiction Without controversie great is the mystery of Godliness c. But how doth he make that appear he makes it out in some instances and his first instance is in the Incarnation of the Son of God Without controversie great is the mystery of Godliness God was manifested in the flesh c. O there 's a mystery indeed a transcendent mystery one which all the Gentiles cannot parallel A very Learned * Jac. Gothofredus in 1 Tim. 3.15 16. in Critic vol. 7. p. 3770. c. Author in a very learned Discourse upon this whole Verse proves that Paul therein throughout had his eye upon the Gentile-Rites Customs pretentions to mysteries c. especially upon those amongst the Greeks and amongst them especially upon those in their Eleusinia sacra which above all others were in highest repute at that time when the Apostle wrote this Epistle Now therefore against them he sets down the great mysteries of the Gospel and Christianity which certainly were infinitely to be preferred before the other The making out of this was our Apostles design according to the Opinion of the forenamed Author in every branch of the Words but I 'le go no farther than the first that only suiting with the thing I am upon And there are in it four things to prove the thing in hand 1 As to Gospel-mysteries the true God was the object of them and concern'd in them but the Gentiles in their mysteries had to do with those which by nature were no Gods which were but called Gods as they are described Gal. 4.8 1 Cor. 8.5 2. In Gospel mysteries one God only was the object of them and Christians had to do with this one and only true God but the Gentiles in their mysteries had to do with variety and multiplicity of Gods and so indeed with no God for many Gods are no God 1 Cor. 8.5 6. Though there be that are called Gods whether in heaven or in earth as there be Gods many and Lords many But to us there is but one God the Father of whom are all things and we in him and one Lord Jesus Christ by whom are all things and we by him 't is God one God manifested c. 3. In Gospel mysteries there 's a God as incarnate commemorated and remembred in them in the Gentile-mysteries it was not so In them they had some notions and made some commemorations of their Gods but how only as common benefactors as giving them bread and wine and corn c but they went no higher but now Christians under the Gospel they commemorate God as taking flesh and suffering in that flesh for their good O there 's mercy indeed a mystery indeed 4. Whereas the Gentiles in their mysteries pretended such and such apparitions of their Gods in opposition to these the Apostle sets down the great and glorious appearance and manifestation of Christ He was indeed manifested in the flesh for he was so manifested in the flesh as to be made flesh his was not an appearance only but a real assumption there 's a mystery indeed In these respects the Apostle advances the mysteries of the Gospel and of the Christian Religion above those which the blind Gentiles were such admirers of in their idolatrous way Well! we who know and believe these things what high thoughts should we have of the Gospel and of the Christian Religion how should we adore and magnifie God for his infinite mercy to us in bringing of us under that revelation and that Faith wherein this unparallel'd mystery of a Christ incarnate is made known and embrac'd Of the excellency of the Flesh and Manhood of Christ 2. Secondly this further informs us of the excellency and glory of Christ's Flesh and Manhood from the premises it clearly appears that that is and needs must be superlatively great Was Christ himself sent in flesh did God's own Son assume and so assume flesh O what a lustre and glory must there be upon that flesh or body which such a person doth so assume 'T is call'd after its being glorified in him a glorious body Phil. 3.21 but 't was a glorious body long before even from the first moment of its formation and assumption 'T is true its glory whilst 't was here on earth did not shine forth in its full brightness there was a vail and covering upon it during the state of Christ's Humiliation but yet even then 't was full of glory though the fulness of its glory did not appear as the Sun is very glorious even when 't is hid under a cloud And indeed 't was requisite not only from the state of his abasement but also from the weakness of those with whom he was to converse that here he should very much keep in its glory for we see when at his transfiguration he let it break forth in a more than ordinary manner the beholders thereof could not well bear it it fill'd them with consternation read Matth. 17.1 c. But yet upon its miraculous framing its unstain'd and unspotted sanctity its neer union with the Godhead even here I say its glory was exceeding great O what a sight will it be in heaven to see this body of Christ in all its splendor and to see him in this Flesh sitting at the right hand of God! As he was at first sent in it 't was but mean in external appearance and to meer sense but now he is ascended and hath carried it up with him and 't is plac'd at the right hand of God so 't is an Object so glorious that 't is fit only for a glorify'd eye to behold And doth the Body of Christ engross all this glory hath his Soul no part or share therein yes surely it may rather be ask'd hath not that the greatest share it being the better and nobler part and capable of that of which the Body is not If God prepare so excellent a body hee 'l be sure answerably to prepare as excellent a soul to dwell in that body as they that build stately houses will put in inhabitants that shall be answerable to them Imagine a Soul untouch'd and unblemish'd with sin fully and perfectly sanctify'd fill'd with grace
full object for these things where think and think as long as you will yet fresh matter will offer it self that 's a Well out of which the more you draw the fuller you 'l find it to be Psal 104.34 My meditation of him saith David shall be sweet surely the believer may say My meditation of God who as he was made Man shall be sweet O that you would live in the daily exercise of this heavenly duty upon this excellent object What a blessed thing would it be if we could lie down rise up with a Christ and especially a Christ incarnate in our minds Me thinks that which was the product and matter of God's thoughts from everlasting should very much be the subject and matter of our thoughts in time 3d. Branch of the Exhortation To adore the mystery it self and also the Father and the Son in the mystery 3. Thirdly was Christ sent in Flesh yea in the likeness of sinful Flesh this should strike us all with amazement and astonishment how should we admire and wonder at this dispensation Was it so indeed that such a person did become man such a man O the wonder of wonders here 's nothing but Wonders a conflux and complication of Wonders in this one thing there are many Wonders and those too not of the lowest rank but the highest that ever were Who can duly think of weigh ponder upon what is here laid down without being transported and swallowed up in high and holy admiration The glorified ones in heaven are alwayes wondring and what is it which causeth them so to do 't is the beholding of Christ in our flesh they began betimes so to do even as soon as ever Christ had assumed our Nature and they continue still to do the same and so they will to all eternity The Angels were so full of joy and admiration upon the first breaking out of this that they must come from heaven and give some vent to themselves in singing * Luk. 2.14 Glory to God in the highest on earth peace good will towards men Now when there is such admiring and wondring in heaven shall there be none in earth Things which are mysterious and strange affect us very much was there ever any thing so mysterious and strange as the incarnation of the Son of God this is a mystery indeed the first link in that chain of mysteries 1 Tim. 3.16 When little things make us wonder 't is an evidence of weakness when great things do not make us wonder 't is an evidence either of great inconsideracy or gross stupidity The proud Philosopher scorns to wonder at any thing in Nature but the humble Christian who hath things before him far more sublime and unsearchable than any mysteries in Nature may well stand and wonder at those things in Religion which 't is not possible for him to comprehend Amongst which what more incomprehensible take it in all respects than the incarnation of God's own Son he that doth not wonder at this pray what will he wonder at To be more particular and distinct in the urging of this duty of humble and thankful admiration two things I would say 1. Admire in reference to the thing it self The mystery of Christ's Incarnation to be admired 2. Admire God and Christ the Persons who had the hand in it 1. For the thing it self Christ in our flesh 'pray pause and ruminate a while upon it and then tell me what you think of it the more you look into it and consider it the more you will admire it A God to be made Man a God to take dust for flesh is but living or breathing dust into intimate conjunction with himself a God to submit for some time to lie in the womb of a Virgin O wonderful Here 's finite and infinite joyn'd in one eternity match'd with time the Creator and a Creature making but one Person here 's the Lord and Soveraign of the world marrying into a mean and broken Family the maker of the Universe made himself here 's two Natures which stood at an infinite distance each from the other hypostatically united here 's the verity of flesh and yet but the similitude of sinful flesh here 's a man begotten without man a * Filius Dei de Patre sine matre Filius hominis de matre sine Patre Aug. de temp Serm. 23. Vide Tertull de carne Christi p. 373. Vacabat viri semen c. Son without a Father for though Christ had more than a putative body yet as Man he had no more than a putative Father Luk. 3.23 Jesus began to be about thirty years of age being as was supposed the Son of Joseph c. here 's a Virgin conceiving and bringing forth a Son she remaining a Virgin still Jer. 31.22 The Lord hath created a new thing in the earth a woman shall compass a man are not all these stupendious amazing never enough to be admired things How do wonders here grow upon us no sooner doth one go off but presently another succeeds in its room Christ wrought many miracles in his Flesh but the greatest miracle of all was his assuming flesh let Jews and Infidels scoff and deride the sincere Christian must admire and adore 2. For the Persons who had the great hand in this they are to be admired too I 'le instance 1. in God the Father 2. in God the Son God the Father to be admired 't is shown how or wherein 1. God the Father hee 's to be admired For 't was he who sent his own Son in the likeness of sinful flesh he ordain'd and order'd all about this he laid the foundation of it in his own purpose and will it was the * Psal 118.23 Lord's doing from first to last should it not be marvellous in our eyes I and as was said before 't was the highest thing that ever he did in this with reverence be it spoken he went to the utmost of all his Attributes In Christ's Incarnation saith a * Mr. Burroughs Gosp Conv. p. 89. Reverend Divine we may see God as it were resolving to do a work from himself to the uttermost to manifest the uttermost of his glory in a work out of himself The work of God within himself was his eternal Generation and the Procession of the Holy Ghost but now God would work out of himself and that to the utmost extent He had made a World but there he had not manifested the uttermost of his glory therefore God will c. what 's that to take the Nature of man into a personal union with his Son that 's the uttermost Now where God goes to the utmost of his Attributes it becomes us to go to the utmost of our thankfulness and admiration There are Four Attributes in God which upon the account of Christ's Incarnation can never be enough admired 1. His Wisdom in finding out such a glorious way for the Sinners recovery This was
himself our High-Priest is entred into Heaven the Sanctuary not made with hands and there he executes his Priestly Office after a sort for expiation and atonement also To which I reply Christ's entrance into Heaven cannot be deny'd nor that that doth much resemble what was done by the High-Priest under the Law all that being but typical of this Heb. 9.24 For Christ is not entred into the holy places made with hands which are the figures of the true but into Heaven itself now to appear in the presence of God for us And therein we have the second part of his Priesthood the oblation of himself here on earth being the first and his intercession in heaven the second which two must not be divided but conjoyn'd the former must not justle out the latter nor the latter the former Which second part of his Priesthood was necessary partly in respect of Christ himself for the compleating and consummating of his Priesthood the perfection and excellency of which depended upon it for saith the Apostle Heb. 8.4 If he were on earth he should not be a Priest i.e. not a Priest of the highest rank he would come short of the High-Priest and be but as one of the ordinary Priests if he should only offer without and after that not enter into the Sanctuary as the High-Priest did and he only And partly too in respect of Believers that he might not only make his oblation for them in order to impetration which he had done on earth but that he might further present and plead the merit of that oblation in order to application and the actual giving out the benefits purchas'd and merited thereby which was to be done in Heaven therefore this we readily grant and firmly believe But that our Lord 's whole Priesthood doth lie in this or that he only in this place and state doth expiate sin or that his resemblance herein to the High-Priest is sufficient that we utterly deny For 1. The Scripture as hath been proved in drawing the parrallel 'twixt Christ and the Law-Sacrifices doth not instance only in what was done by the High-Priest in the Holy of Holy's but also in what was done by the other Priests in the Temple and in those sacrificial acts which were proper to them as well as to him Nay 2. It mainly instances in these making the resemblance chiefly to lie in the mactation and oblation of those Sacrifices which was done without and therefore it must be Christ's death on the Cross and not his intercession in Heaven which must be meant by them 3. As that which is asserted by our Opposers would utterly destroy all analogie 'twixt Christ and those Priests and the far greatest part of Sin-expiating Sacrifices so it would in truth leave Christ no Sacrifice or oblation at all inasmuch as what he doth in Heaven cannot in any strictness or propriety of speaking come under the notion of an oblation or Sacrifice There indeed is the presenting commemorating pleading of the Sacrifice which he offer'd here on earth but that 's all he improves the Sacrifice there upon the Throne but he made it here upon the Cross he applys the expiation there but he wrought it here 4. 'T is true the High Priest entred into the Sanctuary and there expiated sin but 't was with the blood which had been shed and offered without some of that blood before offered upon the Priest's Altar he carried into the Holy of Holy's and there presented it before the Lord and so made atonement Had he gone in thither without this blood and only have shown himself before God it would have signified nothing what he there did was grounded upon the virtue of the preceding oblation which was only now in a more solemn manner represented before the Lord. Just so it is with our Lord Jesus he entred into Heaven and there intercedes as our High-Priest to his Father but the efficacy of this his intercession is founded upon his blood shed when he was here on earth take away his oblation here and take away his intercession there for 't is that which gives the efficacy and prevalency to this Therefore he 's said to enter into the holy place but how why by his own blood Heb. 9.11 he must first shed his blood here upon Earth and then carry the virtue and merit of it with him into Heaven and so he may expect to do something which upon his meer appearance in Heaven he could not have done So that there must be something in Christ's Priesthood and Sacrifice more than what is proper to him now he is above in correspondency to what was done by the High-Priest in his entring into the Holy of Holy's and there expiating sin I think if all be put together which hath been spoken upon this account the Truth which I contend for is written as with the beams of the Sun therefore I 'le say no more Of the Effect of Christ's Sacrifice viz. the condemning of sin the Second thing propounded to be spoken unto Thus I have finished the first thing propounded for the clearing of the Observation namely Christ's being a Sacrifice for sin Where I have shown that he was a Sacrifice what a kind of Sacrifice he was and when or where he was such a Sacrifice The Second thing propounded to be opened was the Effect or Efficacy of this Sacrifice viz. the condemning of sin and for sin condemned sin in the flesh In this I 'le be but very brief because it falls in with what hath been already insisted upon Here was a strange and wonderful Sacrifice the most costly one that ever was offered up to God therefore surely something that is extraordinary and great must be effected by it and so there was What was that why Sin was cut off taken out of the way as condemned persons use to be its guilt abolish'd or expiated wherein you have heard the condemning of it doth mainly consist How this is set forth by such terms as answer to the Law-Sacrifices I have already shown Heb. 1.3 When he had by himself purged our sins 1 Joh. 1.7 and the blood of Jesus Christ his Son cleanseth us from all sin Rev. 1.5 Vnto him that loved us and washed us from our sins in his own blood but there are some other terms by which 't is set forth which have not as yet been mentioned As namely the taking away of sin Joh. 1.29 Behold the Lamb of God that taketh away the sin of the world 1 Joh. 3.5 And ye know that he was manifested to take away our sins which taking away of sin was a thing far above the power of the Levitical Sacrifices Heb. 10.4 For it is not possible that the blood of Bulls and of Goats should take away sins So also the finishing and making an end of sin Dan. 9.24 to finish the transgression and to make an end of sins where the finishing of transgression is not the filling up of its full measure
pleasing to God Phil. 4.18 But to do good and to communicate forget not for with such sacrifices God is well pleas'd Heb. 13.16 And to summe up all holiness of heart and life that 's an excellent Sacrifice excelling all the old Law Sacrifices whatsoever 1 Sam. 15.22 Hath the Lord as great delight in burnt-offerings and sacrifices as in obeying the voice of the Lord Behold to obey is better than sacrifice and to hearken than the fat of rams Micah 6.6 7 8. Wherewith shall I come before the Lord and bow my self before the high God shall I come before him with burnt-offerings with calves of a year old Will the Lord be pleased with thousands of Rams or with ten thousands of rivers of oyl shall I give my first-born for my transgression the fruit of my body for the sin of my soul He hath shewed thee O man what is good and what doth the Lord require of thee but to do justly and to love mercy and to walk humbly with thy God The * Vis Deos propitiare bonus esto Satis illos coluit quisquis imitatus est Senec. Ep. 9.5 Non immolationibus sanguine multo colendus est Deus sed mente purâ bono honestóque proposito Idem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Porphyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 2. p. 62. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Rhet. l. 3. with many more in Stuck de Sacrif p. 153. col 2. Saubert de Sac. c. 1. p. 4. HEATHENS themselves upon the light of Nature look'd upon moral goodness as the best and most acceptable Sacrifice I 'me sure Evangelical Holiness is so The wickedness of the Jews made God even to abhorre and slight the Sacrifices which were instituted by himself as we find Isa 1.11 c. Isa 66.3 Jer. 6.20 7.21 c. Amos 5.21 22. if we live in sin we may offer this and that to God but 't is all nothing nay that makes all our Sacrifices an abomination to him Prov. 15.8 Oh live the holy life keep the heart pure mortifie whatever is evil do good shun all excesses be heavenly in your affections in all things act in complyance with God's Nature and Will c. this will please him more than the most costly oblations which you can bring to him These are the Sacrifices which now under the Gospel we are to offer and surely we should offer them with all readiness and faithfulness our Lord having submitted to the bloody Sacrifice of himself on the Cross and left us none but these easie and delightful Sacrifices how reareadily should we close with them But so much for this Vse A third shall put an end to this Subject and that is of Comfort Was Christ a Sacrifice for sin Vse 3. For Comfort to Believers did he thereby condemn sin what doth this Truth drop but honey and sweetness to them who are in Christ I say to them who are in Christ for they are the persons only who can lay hold upon the grace contain'd in it as the non-condemnation of the person in the first verse so the condemnation of sin in this belongs only to such You that are in the number of these to you I bring glad tydings matter of great joy out of the bitter comes sweet for Christ to do die as a Sacrifice this was bitter to him but 't is sweet to you his death passion and whole humilation speak nothing to you but consolation Oh did Believers especially such as are under a troubled spirit but better understand and better improve this sin-condemning Sacrifice they would certainly have more of inward peace and comfort than now they have I must not in fist upon the particular and full drawing out of that consolatory matter which it affords therefore shall conclude with a brief review only of what the Text offers And so 1. here 's a Sacrifice for sin All men in ADAM having sinned wilfully after that they had receiv'd the knowledge of the truth there might have been no Sacrifice for their sin to allude to that Heb. 10.26 but the gracious God notwithstanding all this was pleas'd to admit of a Sacrifice yea himself to find out and ordain that Sacrifice here 's matter of comfort 2. Christ himself was this Sacrifice And if so how pleasing must it needs be to God! Eph. 5.2 and hath given himself for us an offering and a Sacrifice to God for a sweet-smelling savour I tell you there was infinitely more in this one Sacrifice to please God than there is in all your sins put them all together to displease God If Christ be the Sacrifice there must be an infinite efficacy and merit in it from the dignity of his person an infiniteness of merit must needs result if he will die and shed his blood what can be too high for you surely too there 's more in his Offering to save you than there is in Sin to damn you If he be the Sacrifice no question but the Father did accept of it and indeed of this he hath given sufficient evidence to the world not only by his carriage towards the Saints but also and chiefly by his carriage towards Christ himself for whereas of old he was wont to testifie his acceptation of the Sacrifices by consuming them by fire from heaven Gen. 15.17 Levit. 9.24 Judg. 6.21 2 Chron. 7.1 here with respect to Christ's Sacrifice he testify'd his acceptance in an higher way viz. by raising him from the dead taking him up to heaven re-admiting him into his presence and setting him at his Son had he not been well-pleased with his person and oblation Oh there 's a convincing evidence of this in his going to the Father Joh. 16.8 10. By this Sacrifice thus accepted you are made perfect as you have often heard out of Heb. 10.14 18. there 's nothing now to be done by Christ or by you but only to apply and improve what he hath already done is not this ground of strong consolation And know further for your comfort that the vertue of Christ's Offering is as great now as it was at the first his blood is as effectual with God for your good now as it was when it was just running warm from his veins and * Adeò magnum est hoc Sacrificium ut quamvis unum sit semel oblatum sufficiat ad aeternitatem Anselm so it shall be to the end of the world And that he may make the best of it he is entred into the holy place where 't is his business to present and plead the merit thereof he back 's his oblation on earth with his intercession in heaven and what can be spoken higher for your support comfort he that was the Sacrifice here is the Advocate there 3. By this Sacrifice Sin was condemn'd Sin condemn'd what a word is that that which would have condemned you and which only can condemn you that is by Christ condemn'd it-self condemning sin is condemn'd by a condemned Saviour And
Gospel as well as under the Law Page 13 'T is not only No Condemnation to Believers but positive Salvation Page 16 Of the dreadfulness of Condemnation Page 25 How it may be avoided Page 32 Persons exempted from it are to be thankful and chearful Page 37 c. What the Condemning of Sin is Page 460 There may be troubles in the Conscience after Sin and yet Sin may reign Page 212 The Contrariety of the two Walkings Page 95 The Corrupt Nature set forth by Flesh Vide Flesh The Covenant of Redemption touched upon Page 298 Of the New Creature Page 65 Of the crucifying the Flesh Page 66 D. The Law of Death opened Page 152 249 Sin and Death go together especially when 't is the Law of Sin Page 250 How the Regenerate are freed from the Law of Death Page 253 c. Comfort from hence to such against the Fear of Death Page 257 In temptations to Sin 't is good to consider that 't is Sin and Death Page 254 Comfort to Believers as to Death from their Vnion with Christ Page 81 Christ's Death a strong Dissuasive from walking after the Flesh Page 128 The main Ends of Christ's Death made good against the Socinians Page 518 c. Man had not died if he had not sinned Page 250 Of the Saints Dignity from their Vnion with Christ Page 96 Of the Dominion of Sin See the Law of Sin E. The converting Spirit works efficaciously and irresistibly Page 234 Of the spiritualness of a mans Ends. Page 111 Expiation of sin by Christ's Sacrifice Page 449 That finished on Earth not done in Heaven Page 505 The Nature of this Expiation Page 510 The Extent of it Page 511 Vide Sacrifice F. God the Father's Love to be admired in his sending of Christ Page 303 Saints are to think well of God the Father as well as of God the Son Page 305 Faith the Bond in the Mystical Vnion Page 49 Faith to be repeated in fresh applications to Christ Page 553 There are but few in Christ Page 118 Flesh is in the Best Page 91 All particular Sins comprehended in Flesh Page 97 Of being in the Flesh and walking after the Flesh ibid. Flesh taken for corrupt Nature Page 99 Why that is set forth by Flesh Page 100 Flesh considered more Generally Page 99 Particularly Page 101 The Philosophical notion of Flesh and Spirit Page 105 What it is to walk after the Flesh Vide Walking What the Flesh is by which the Law is made weak Page 263 Of Christ's being sent in Flesh that opened Page 375 He did not bring his Flesh from Heaven Page 376 Of the verity of his Flesh against the antient Hereticks Page 377 379 380 That proved ibid. How he was sent in the likeness of sinful Flesh Page 406 c. And but in the likeness of sinful Flesh Page 410 c. Of the excellency of Christ's Flesh Page 417 He as sent in Flesh is to be believed on Page 424 Of Freedom from the Law of Sin Vide the Law of Sin Freedom from its Guilt and from its Power Page 150 Of Christ's Fulfilling the Law Vide Law G. The eternal Generation of Christ the Son of God proved Page 324 c. The difference between that and common Generation Page 356 Its mysteriousness Page 354 Of the excellency of the Gospel and Christian Religion Page 415 The Priviledges of Believers under the Gospel above those under the Law Page 450 Grace set forth by Spirit and the Reasons why 't is so Page 104 c. There should be in Saints a Growth in Spiritualness Page 137 Of the Spirits being a Guide Page 108 Whether Christ took our very Guilt upon him Affirmed Page 490 H. Heaven made credible upon Christ's Incarnation Page 447 Holiness press'd from Vnion with Christ Page 75 From being made free from the Law of Sin Page 225 From the Incarnation of Christ Page 437 The Holiness and sinlesness of Christ's Humane Nature Page 411 The necessity thereof Page 414 The difference of the Humane Nature as in Christ and as in us Page 386 Of the advancement of the Humane Nature by Christ's assuming it Page 451 Christ to be highly Honoured 'T is shewn wherein Page 363 Humiliation the way to Consolation Page 5 6 Saints to be humbled that they were so long under the Law of sin and that sin still hath such a power in them Page 217 c. As also that there should be that Flesh in them by which God 's own Law is made weak Page 271 Humility press'd from Christ's taking our Nature Page 437 Of the HypostaticalVnion Vide Vnion I. About the Idem and the Tantundem With respect to Christ's Sufferings Page 489 To his Active Obedience Page 608 c. Of the Imputation of Christ's Active Obedience Vide Obedience How the imputation thereof is to be stated Vide ibid. The Incarnation of Christ largely discoursed of Page 372 c. His Mission and his Incarnation two distinct things Page 376 The Latter not impossible not incredible Page 386 The Grounds laid down why Christ was Incarnate Page 387 c. Prophesies and Types of it ibid. Seven Propositions insisted upon for the explication of it Page 393 c. What benefit had they by Christ who lived before his Incarnation Page 397 Why he was Incarnate just at that time when he was incarnate Page 398 A firm Assent is to be given to the Verity of Christ's Incarnation as also a firm Adherence to him as incarnate Page 420 c. Many other Duties urged from this Incarnation Page 426 c. As also the Comfort of it to Believers is set forth in several Particulars Page 441 c. Whether if Man had not sinned Christ had been incarnate Neg. Page 406 Of Inclinations Good or Evil and their difference in the Godly and Others Page 110 The severity of God's Justice in Christ's being a Sacrifice Page 543 The Law unable to Justifie Page 266 Whether there be two distinct integral parts of Justification Page 602 In the Justifying of Sinners God proceeds upon the fulfilling of the Laws righteousness Page 610 As to Christ we are justified by Works as to our selves by Faith Page 610 L. Law of Sin what it is Page 151 What the Law of the Spirit is Page 159 All Vnregenerate persons under the Law of Sin Page 169 c. How Sin is a Law opened in the proper improper notion of a Law Page 172 c. Wherein Sin acts as a Law Page 177 How it may be known when it is the Law of sin That particularly opened Page 179 c. All the Regenerate are freed from the Law of Sin Page 154 203 c. They are freed from Sin only as 't is a Law Page 149 203 206 Their freedom from the Law of Sin proved from Scripture and Argument Page 207 c. How fâ—r men may go and yet not be freed from the Law of Sin Page 210 A serious Exhortation to all to get free from it
held forth in Other places Isa 48.16 Come ye near unto me Christ is the Person here speaking hear ye this I have not spoken in secret from the beginning from the time that it was there am I and now the Lord God and his Spirit hath sent me a full Old-Testament proof of the distinction of the Persons But 't is most plainly held forth in the New-Testament At the Baptism of Christ there was a * Pater auditur in Voce Filius manifestatur in homine Spiritus dignoscitur in Columbâ— August manifestation of God in the Father Son and Spirit the Spirit descended in the form of a Dove the Father gave the Testimony This is my beloved Son c. Christ was the object of it Christ directed his Apostles to baptize in the Name of the Father Son and Holy Ghost which surely he would not have done had there not been a personal distinction betwixt them Joh. 14.16 I will pray the Father and he shall give you another Comforter c. here 's all the Persons as distinct Joh. 14.1 Ye believe in God believe also in me Joh. 12.44 He that believeth on me believeth not on me i. e. on me only but on him that sent me Joh. 5.32 There is another that beareth witness of me and I know that the witness which he witnesseth of me is true many such places might be cited but these may suffice Here 's enough in the Text the same Person considered in the same respects cannot both send and be sent too therefore the Father and the Son are distinct Persons True as * Lib. 2. de Trin. c. 5. Vide Lombard lib. 1. Dist 15. Austine observes in some sense Christ might be said to send himself that is consider him Essentially so he did what the Father did so he sent himself but if you consider him Personally so he did not send but was sent upon which He and his Father are distinct So much for these three things which are but imply'd in Christ's Mission I come more closely to the Thing it self and to the Point which lies before us namely That Christ was sent and sent by God the Father The Redemption of lost Man was a blessed work a most glorious-undertaking never was there any like to it or to be parallell'd with it yet our Lord Jesus would not of his own head engage in it or thrust himself upon it no he must first be sent then and not till then did he undertake it And who sent him surely He who onely had Authority to imploy and commissionate him about such a work viz. God the Father God sent his own Són c. where as hath been already hinted God is to be taken in the * Personalitèr sumpto vocabulo quia opponitur Persona mittens Personâ—e misfae Grynaus Ubi ait quòd Deus misit Filium nominationè Dei Patrem intelligit ad quem Filius refertur Soto Personal Notion and as relating to the first Person This sending of Christ and that by the Father are two Points of such unquestionable verity to all who pass under the denomination os Christians that as to them and with Jews and Heathens I will not meddle 't is not necessary to spend the least time in the proving of them Yet even as to them 't is needful that these Truths should be a little opened and explained In order to which I will endeavour 1. To clear up the nature of the Act. 2. To remove a difficulty or answer an Objection about it 3. To give the Grounds and Reasons of it As to the first the Question is What was the Fathers sending of Christ in what respects is he said to be sent and sent by the Father for I shall open both together The Sending of Christ opened To which I answer 1. Negatively in Two things 1. This Sending of Christ was not his ineffable and eternal Generation or Sonship grounded upon that He was sent who was the Son of God but he was not the Son of God as he was sent nor said to be * Non eo ipsâ— quòd de Patre natus est missus dicitur Filius sed eò quod apparuit huic mundo verbum Caro factum est Aug. de Trin. l. 4. c. 10. Duobus modis dicitur mitti Filius praeter illam aeternam genituram quae ineffabilis est secundum quam etiam missus posset dici ut videtur quibuldam sed mcliùs ac veriùs secundum eam dicitur genitus Lomb. Lib. 1. Dist 15. sent as he was the Son of God his Sonship was the result of his Generation not of his Mission These two are very different things for Christ was begotten of the Father from everlasting but he was sent by the Father the sending being taken in its strict and most proper notion in time * Gal. 4. â— When the fulness of time was come God sent forth his Son c. He was a Son long before he was sent and he was not a Son because he was sent but he was sent because he was a Son 2. Christ's Sending was not any local Secession from his Father Non missus est mutando locum quia in mâ—ndo â—rat Quapropter Pater invisibilis unà cum Filio secum invisibili eundem Filium visiâ—ilem faciendo misisfe eum â—ictus est c. August de Trinit lib. 2. cap. 5. or any local motion from the place where he was to some other place where he was not You must not so conceive of it nor fetch your measures concerning it from your own sending of Persons for there when you send one upon your errand or business he leaves the place where he was and goes to the place where he was not but so it was not with Christ The Father sent him to this lower world yet here he was before the Father sent him from heaven yet as to his Godhead he remained in heaven still He saith indeed * Joh. 16.28 I came forth from the Father yet not so but that he was still with the Father and am come into the world yet not so but that he was there before for he was in the world and the world was made by him Joh. 1.10 again I leave the world and go to the Father he speaks in respect of his bodily presence Look as when Christ ascended he went from earth and yet he was on earth still as to his Spiritual presence for he saith * Mat. 28. ult Lo I am with you unto the end of the world †A quibus Homo abscedebat Deus non recedebat Aug. Tract 78. in Joh. Et abiit hic est rediit nos non dèseruit Idem Tract 50. in Joh. as Man he went from us but as God he is as much with us as ever so when Christ descended he came from heaven and yet he was in heaven still for he tells us ‖ Joh. 3.13 No man hath ascended up into
hope and faith but whoever thou art if thou beest a sincere Christian thou mayst believe it and be sure of it For Christ took thy flesh purchased heaven for thee in thy flesh ascended up to heaven in thy flesh and is there glorify'd in thy flesh and therefore may'st not thou assuredly hope that thou also thy self in thine own flesh shalt go to God and have it glorify'd in its measure as well as the Flesh of Christ is what encouragement is here for faith By Christ incarnate we do not only see that the Humane Nature is capable of the future blessedness but we have thereby ground of full assurance of it for what could he aim at in his being so short of Heaven In our Nature he both purchas'd it and also took possession of it and all for us Heb. 6.20 Whether the forerunner is for us entred even Jesus made an high Priest for ever after the order of Melchisedec He being glorified * Est in ipso Jesu Christo unius cujusque nostrum portio Caro sanguis Ubi ergo portio mea regnat ibi me regnare credo ubi caro mea glorificatur ibi gloriosum me esse cognosco c. Aug. Medit. c. 15. in him we are glorify'd as he rose as a publick Head so he was glorified as a publick Head too He who hath so advanc'd our Nature will in time advance our persons his Incarnation which is past secures our Glorification which is to come 'T was more for Christ to come down to earth than 't is for him to carry us up to heaven if he will condescend to be like to us in his humiliation he will have us to be like to him in his exaltation * Quid futurus est Homo propter quem Deus factus est Homo Prosper What can be too high for man when for him God was made Man Well Believers Christ being sent in flesh what can now be too great for your faith you have great and glorious things in your eye but do not in the least question the accomplishment of them all is made easie credible nay certain upon Christ's Incarnation that being done all shall be done this is the third thing for the Comfort of God's people Vpon Christ's Incarnation God is knowable and accessible 4. Fourthly was Christ sent in Flesh there 's this in it for the strengthning of Faith and the heightning of Joy that God is now knowable accessible 'T is beyond all contradiction some may say a blessed thing to know God I but who can know him can any see God and live can a finite eye take a view of such an infinite Majesty the least ray of which out-shines the Sun in its greatest brightness what Man to know God alas poor creature his weak faculties will not bear the beholding of so glorious an Object To which I answer all this in such a sense is very true yet let not humble Souls be discouraged for this notwithstanding they may yet know God savingly and comfortably though not perfectly In and by a Jesus in flesh the great God is knowable partly as he by Christ so considered is most clearly manifested in Christ God-Man we have the brightest objective manifestation of God The whole Creation though thereby much may be known of God as you reade Rom. 1.20 makes no such discoveries of him as Christ doth therefore he 's said for this is one explication which the words will very well bear to be the brightness of his Father's Glory Heb. 1.3 and hence some stile him Speculum Patris the glass wherein the Father in the most cleer and lively manner is represented He that hath seen me hath seen the Father Joh. 14.9 and the Apostle speaks of the light of the knowledge of the glory of God in the face i.e. in and by the Manhood of Jesus Christ 2 Cor. 4.6 Partly too as Christ in our flesh is a fit medium to transmit God as knowable to us Indeed God as consider'd absolutely and in himself is so infinitely above us that we cannot here immediately behold him so his Glory his immense and infinite perfections should they be let out upon us would soon reduce us to our first nothing But he being consider'd in Christ so mediately through Christ we can look upon him see him and live in this way the Majesty of God is as it were so refracted temper'd and qualified that the poor dimme eye of the creature may behold it As we cannot immediately look upon the body of the Sun so its splendor and intense light presently dazzles us yet we can look upon it in a pail of water so here we cannot immediately behold God in the brightness of his Glory a finite faculty must needs be dazzled by an infinite Majesty yet take him in the Flesh and Manhood of Christ there his Glory is so brought down to us that we can see him and know him to our comfort Christ Man interposes not only between us and God's Anger to skreen us from it that we be not thereby consum'd but also between us and God's Majesty that we may not be overwhelm'd by the infiniteness of it he lets it out as our capacity will bear and so by him God becomes knowable he both carry's us up to God and also brings down God to us O study God much but then be sure you study him in Christ incarnate in that way you may come to the knowledge of him * Per illam Unionem Hypostaticam assumptionem Humanae Naturae factum collyrium per quod oculis penè ipsis Divinitas cerneretur Aug. Tract 3. in Joh. Augustine saith by the Hypostatical Vnion of the Humane Nature with the Divine there is such a collyrium or eye-salve made for us that we may with these very eyes almost see the Deity how should we rejoyce in the Manhood of Christ By that flesh in which the Godhead was sometimes hid 't is now reveal'd that which was once a vail to cover it is now a glass to represent it do but know Christ and you will know God I add God is now accessible Christians Christ having taken your flesh carried it up with him to heaven sitting in it at the right hand of God and therein interceding for you through him you may now go to God and that too with all holy boldness and confidence You have not to do with a Deus absolutus which Luther so much dreaded but with God through a Mediator and which may be a great encouragement to your Faith that Mediator is the man Christ Jesus 1 Tim. 2.5 You go to God and you go by God as clothed with your Nature 't is Deus quà itur Deus quo itur the God to whom you go commands your reverence the God-man by whom you go incourages your confidence O that you would more explicitly in Duty revive upon your thoughts Christ's Mediation and Intercession in heaven in your Nature surely that