Sermon 4. The Amazing Love of God in Giving His Own Son for Us.
his word, understand the receiving of the word, in its sanctifying effects and influences into your hearts, and your perseverance in the profession and practice of it to the end, John 17:17, "Sanctify them through your truth, your word is truth". John 15:7, "If you abide in me, and my words abide in you, you shall ask what you will." Blessed and happy is that soul upon which these blessed characters appear, which our Lord Jesus has laid so close together, within the compass of a few verses, in this 17th chapter of John. These are the persons the Father delivered unto Christ, and he accepted from the Father, in this blessed covenant.
The Amazing Love of God in Giving His Own Son for Us "For God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish, but have everlasting life."
John 3:16.
You have heard of the gracious purpose and design of God, to recover poor sinners to himself by Jesus Christ, and how this design of love was laid and contrived in the covenant of redemption, whereof we last spoke.
Now, according to the terms of that covenant, you shall hear from this scripture, how that design was by one degree advanced towards its accomplishment, in God's actual giving or parting with his own
Son far us: "God so loved the world, that he gave," &c.
The whole precedent context is spent in discovering the nature and necessity of regeneration, and the necessity thereof is in this text urged and inferred from the peculiar respect and eye God had upon believers, in giving Christ for them; they only reaping all the special and saving benefits and advantages of that gift: "God so loved the world, that he gave his only begotten Son, that whoever believes in him should not perish."
In the words are to be considered, 1. The original spring or fountain of our best mercies, the love of God. The love of God is, either benevolent, beneficent, or delightful.
His benevolent love, is nothing else but his desire and purpose of saving, and doing us good; so his purpose and grace to Jacob is called love, Rom. 9:13. "Jacob have I loved;" but this being before Jacob was, could consist in nothing else but the gracious purpose of God towards him. His beneficent love, is his actual doing, good to the persons beloved, or his bestowing the effects of his love upon us, according to that purpose. His delightful love, is nothing else but that delight and satisfaction he finds in beholding the fruits and workings of that grace in us, which he first intended for us, and then actually collated or bestowed on us. This love of benevolence, is that which I have opened to you, under the former head, God's compact with Christ about us, or his design to save us on the articles and terms therein specified.
The love of beneficence, is that which this scripture speaks of; out of this fountain Christ flowed to us, and both ran into that of delight, for therefore he both purposed and actually bestowed Christ on us, that he might everlastingly delight in beholding the glory and praise of all this reflected on himself, by his redeemed ones. This then is the fountain of our mercies.
2. The mercy flowing out of this fountain, and that is Christ; The mercy, as he is emphatically called, Luke 1:72. The marrow, kernel, and substance of all other mercies. He gave his only begotten Son:
This was the birth of that love, the like whereunto it never brought forth before, therefore it is expressed with a double emphasis in the text, the one is the particle "houtos", so; "he so loved the world;" here is a sic without a sicut: How did he love it? Why, he so loved it; but how much, the tongues of angels cannot declare. And moreover, to enhance the mercy, he is called his only begotten Son: to have given a Son had been wonderful; but to give his only begotten Son, that is love inexpressible, unintelligible.
3. The objects of this love, or the persons to whom the eternal Lord delivered Christ, and that is the world. This must respect the elect of God in the world, such as do, or shall actually believe, as it is exegetically expressed in the next words, "That whoever believes in him should not perish:" Those whom he calls the world in that, he stiles believers in this expression; and the word [world] is put to signify the elect, because they are scattered through all parts, and are among all ranks of men in the world; these are the objects of this love; it is not angels, but men, that were so loved; he is called
"filantropos", a Lover, a Friend of Men, but never "filangelos" or "filokisos", the Lover or Friend of Angels, or creatures of another species.
4. The manner in which this never-enough celebrated mercy flows to us, from the fountain of divine love, and that is most freely and spontaneously. He gave, not he sold, or barely parted from, but gave.
Nor yet does the Father's giving imply Christ to be merely passive; for as the Father is here said to give him, so the apostle tells us, Gal.
2:20. That he gave himself; "who loved me, and gave himself for me:"
The Father gave him out of good will to men, and he as willingly bestowed himself on that service. Hence the note is,
DOCTRINE. That the gift of Christ is the highest and fullest manifestation of the love of God to sinners, that ever was made from eternity to them.
How is this gift of God to sinners signalized in that place of the apostle, 1 John. 4:10, "Herein is love; not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins?"
Why does the apostle so magnify this gift in saying, "Herein is love," as if there were love in nothing else! May we not say, that to have a being, a being among the rational creatures, therein is love? To have our life carried so many years like a taper in the hand of Providence, through so many dangers, and not yet put out in obscurity, therein is love? To have food and raiment, convenient for us, beds to lie on, relations to comfort us, in all these is love? Yes, but if you speak comparatively, in all these there is no love, to the love expressed in sending or giving Christ for us: These are great mercies in themselves, but compared to this mercy, they are all swallowed up, as the light of candles when brought into the sun-shine. No, no, herein is love, that God gave Christ for us. And it is remarkable, that when the apostle would show us, in Rom. 5:8, what is the noblest fruit that most commends to men the root of divine love that bears it, he shows us this very fruit of it that I am now opening; "But God, says he, commends his love towards us, in that while we were yet sinners, Christ died for us:" this is the very flower of that love.
The method into which I will cast this precious point, shall be this:
(1.) To show how Jesus Christ was given by the Father. (2.) How that gift is the fullest and richest manifestation of the love of God that was ever made to the world. (3.) And then draw forth the uses of it.
1. How was Jesus Christ given by the Father, and what is implied therein.
You are not so to understand it, as though God parted with his interest and property in his Son, when he is said to give him; he was as much his own as ever. When men give, they transfer property to another; but when God had given him, he was, I say, still as much his own as ever: but this giving of Christ implies,
(1.) His designation and appointment unto death for us; for so you read, that it was done "according to the determinate counsel of God,"
Acts 2:23. Look, as the Lamb under the Law was separated from the flock, and set apart for a sacrifice; though it were still living, yet it was intentionally, and preparatively given, and consecrated to the Lord: so Jesus Christ was, by the counsel and purpose of God, thus chosen, and set apart for his service: and therefore in Isa. 42:1. God calls him his Elect, or chosen One.
(2.) His giving Christ, implies a parting with him, or setting him (as the French has it) at some distance from himself for a time. There was a kind of parting between the Father and the Son, when he came to tabernacle in our flesh: so he expresses it, John 16:28. "I came forth from the Father, and am come into the world; again, I leave the world and go to the Father". This distance that this incarnation and humiliation set him at, was properly as to his humanity, which was really distant from the glory into which it is now taken up, and in respect of manifestation of delight and love, the Lord seemed to carry it as one at a distance from him. Oh! this was it that so deeply pierced, and wounded his soul, as is evident from that complaint, Ps.
32:1, 2. "My God, my God, why have you forsaken me? Why are you so far from the words of my roaring? O my God, I cry in the day time, but you hear not," &c.
(3.) God's giving of Christ, implies his delivering him into the hands of justice to be punished; even as condemned persons are, lay sentence of law, given or delivered into the hands of executioners. So Acts 2:23. "Him, being delivered by the determinate counsel at God, you have taken, and by wicked hands have slain:" and so he is said,
Rom. 8:32 "To deliver him up to death for us all." The Lord, when the time was come that Christ must suffer, did, as it were, say, O all you roaring waves of my incensed justice, now swell as high as heaven, and go over his soul and body; sink him to the bottom; let him go, like Jonah, his type, into the belly of hell, unto the roots of the mountains. Come all you raging storms, that I have reserved for this day of wrath, beat upon him, beat him down, that he may not be able to look up, Psalm. 60:12. Go justice, put him upon the rack, torment him in every part, until all his "bones be out of joint, arid his heart within him be melted as wax; in the midst of his affections,"
Psalm. 22:14. And you assembly of the wicked Jews and Gentiles, that have so long gaped for his blood, now he is delivered into your hands; you are permitted to execute your malice to the full: I now loose your chain, and into your hand and power is he delivered.
(4.) God's giving of Christ, implies his application of him, with all the purchase of his blood, and settling, all this upon us, as an inheritance and portion, John 6:32,33, "My Father gives you the true bread from heaven; for the bread of God is he which comes down from heaven, and gives light to the world." God has gives him as bread to poor starving creatures, that by faith they might eat and live. And so he told the Samaritan woman, John 4:10. "If you knew the gift of God, and who it is that says unto you, Give me to drink, you Would have asked of him, and he would have given you living water." Bread and water are the two necessaries for the support of natural life; God has given Christ, you see, to be all that, and more, to the spiritual life.
2. How this gift of Christ was the highest, and fullest manifestation of the love of God, that ever the world saw: and this will be evidenced by the following particulars:
(1.) If you consider how near and dear Jesus Christ was to the Father; he was his Son, "his only Son," says the text; the Son of his love, the darling of his Soul: His other Self, yes, one with himself; the express image of his person; the brightness of his Father's Glory: In parting with him, he parted with his own heart, with his very affections, as I may say. "Yet to us a Son is given," Isa. 9:6, and such a Son as he calls "his dear Son," Col. 1:13. A late writer tells us, that he has been informed, that in the famine in Germany, a poor family being ready to perish with famine, the husband made a motion to the wife, to sell one of the children for bread, to relieve themselves and the rest: The wife at last consents it should be so; but then they began to think which of the four should be sold; and when the eldest was named, they both refused to part with that, being their first born, and the beginning of their strength. Well, then they came to the second, but could not yield that he should be sold, being the very picture and lively image of his father. The third was named, but that also was a child that best resembled the mother. And when the youngest was thought on, that was the Benjamin, the child of their old age; and so were content rather to perish altogether in the famine, than to part with a child for relief. And you know how tenderly Jacob took it, when his Joseph and Benjamin were rent from him. What is a child, but a piece of the parent enrapt up in another skin? And yet our dearest children are but as strangers to us, in comparison of the unspeakable dearness that was between the Father and Christ. Now, that he should ever be content to part with a Son, and such an only
One, is such a manifestation of love, as will be admired to all eternity. And then,
(2.) Let it be considered, To what he gave him, even to death, and that of the cross; to be made a curse for us; to be the scorn and contempt of men; to the most unparalleled sufferings that ever were inflicted or borne by any. It melts our affections, it breaks our heart, to behold our children striving in the pangs of death: but the Lord beheld his Son struggling under agonies that never any felt before him. He saw him falling to the ground, groveling in the dust, sweating blood, and amidst those agonies turning himself to his
Father, and, with a heart rending cry, beseeching him, "Father, if it be possible, let this cup pass," Luke 22:42. To wrath, to the wrath, of an infinite God without mixture; to the very torments of hell was
Christ delivered, and that by the hand of his own Father. Sure then that love must needs want a name, which made the Father of mercies deliver his only Son to such miseries for us.
(3.) It is a special consideration to enhance the love of God in giving Christ, that in giving him he gave the richest jewel in his cabinet; a mercy of the greatest worth, and most inestimable value, Heaven itself is not so valuable and precious as Christ is: He is the better half of heaven; and so the saints account him, Psalm. 73:25, "Whom have
I in heaven but you?" Ten thousand thousand worlds, says one, as many worlds as angels can number, and then as a new world of angels can multiply, would not all be the bulk of a balance, to weigh
Christ's excellency, love, and sweetness. O what a fair One! what an only One! what an excellent, lovely, ravishing One, is Christ! Put the beauty of ten thousand paradises, like the garden of Eden, into one; put all trees, all flowers, all smells, all colors, all tastes, all joys, all sweetness, all loveliness in one; O what a fair and excellent thing would that be? And yet it should be less to that fair and dearest wellbeloved Christ, than one drop of rain to the whole seas, rivers, lakes, and fountains of ten thousand earths. Christ is heaven's wonder, and earths wonder.
Now, for God to bestow the mercy of mercies, the most precious thing in heaven or earth, upon poor sinners; and, as great, as lovely, as excellent as his Son was, yet not to account him too good to bestow upon us, what manner of love is this!
(4.) Once more, let it be considered on whom the Lord bestowed his Son: upon angels? No, but upon men. Upon man his friend? No, but upon his enemies. This is love; and on this consideration the apostle lays a mighty weight, in Rom. 5:8, 9, 10. "But God (says he) commends his love towards us, in that while we were yet sinners,
Christ died for us, - When we were enemies, we were reconciled to God by the death of his Son." Who would part with a son for the sake of his dearest friends? but God gave him to, and delivered him for enemies: O love unspeakable!
(5.) Lastly, Let us consider how freely this gift came from him: It was not wrested out of his hand by our importunity; for we as little desired as deserved it: It was surprising, preventing, eternal love, that delivered him to us: "Not that we loved him, but he first loved us," 1 John 4:19. Thus as when you weigh a thing, you cast in weight after weight, until the scales break; so does God, one consideration upon another, to overcome our hearts, and make us admiringly to cry, what manner of love is this! And thus I have showed you what
God's giving of Christ is, and what matchless love is manifested in that incomparable gift.
Next we shall apply this, in some practical corollaries.
Corollary 1. Learn hence, The exceeding preciousness of souls, and at what a high rate God values them that he will give his Son, his only
Son out of his bosom, as a ransom for them. Surely this speaks their preciousness: God would not have parted with such a Son for small matters: all the world could not redeem them; gold and silver could
not be their ransom; so speaks the apostle, 1 Peter 1:18. "You were not redeemed with corruptible things, as silver and gold, but with the precious blood of Christ." Such an esteem God had for them, that rather than they should perish, Jesus Christ shall be made a man, yes, a curse for them. Oh then, learn to put a due value upon your own souls: do not sell that cheap, which God has paid so dear for:
Remember what a treasure you carry about you; the glory that you see in this world is not equivalent in worth to it. Matth. 16:26. "What shall a man give in exchange for his soul?"
Corollary 2. If God has given his own Son for the world, then it follows, that those for whom God gave his own Son, may warrantably expect any other temporal mercies from him. This is the apostle's inference, Rom. 8:32. "He that spared not his own Son, but delivered him up for us all; how shall he not, with him, freely give us all things?" And so 1 Cor. 3:21, 22. "All is yours, for you are Christ's"
That is, They hold all other things in Christ, who is the capital, and most comprehensive mercy.
To make out the grounds of this comfortable deduction, let these four things be pondered, and duly weighed in your thoughts. (1.) No other mercy you need or desire, is, or can be so dear to God, as Jesus
Christ is: he never laid any other thing in his bosom as he did his Son. As for the world, and the comforts of it, it is the dust of his feet, he values it not; as you see by his providential disposals of it; having given it to the worst of men. "All the Turkish empire," says Luther,
"as great and glorious as it is, is but a crumb which the master of the family throws to the dogs." Think upon any other outward enjoyment that is valuable in your eyes, and there is not so much comparison between it and Christ, in the esteem of God, as is between your dear children and the lumber of your houses, in your esteem. If then God has parted so freely from that which was infinitely dearer to him than
these; how shall he deny these, when they may promote his glory, and your good? (2.) As Jesus Christ was nearer the heart of God than all these; so Christ is, in himself, much greater and more excellent than all of them: Ten thousand worlds, and the glory of them all, is but the dust of the balance, if weighed with Christ. These things are but poor creatures, but he is over all, God blessed for ever, Rom. 9:5.
They are common gifts, but he is the Gift of God, John 4:10. They are ordinary mercies, but he is The mercy, Luke 1:72. As one pearl, or precious stone is greater in value than ten thousand common pebbles. Now, if God has so freely given the greater, how can you suppose he should deny the lesser, mercies? Will a man give to another a large inheritance, and stand with him for a trifle? how can it be? (3.) There is no other mercy you want, but you are entitled to it by the gift of Christ; it is, as to right, conveyed to you with Christ. So, in the fore cited 1 Cor. 3:21, 22, 23. "the world is yours, yes, all is yours; for you are Christ's." So 2 Cor. 1:20. "For all the promises of God in Christ, in him they are yes, and in him, amen." With him he has given you all things, 1 Tim. 6:17. richly to enjoy: the word signifies to have the sweet relish and comfort of an enjoyment. So have we in all our mercies, upon the account of our title to them in Christ. (4.) Lastly, If God has given you this nearer, greater, and all comprehending mercy, when you were enemies to him, and alienated from him; it is not imaginable he should deny you any inferior mercy, when you are come into a state of reconciliation and amity with him. So the apostle reasons, Rom. 5:8, 9, 10. "For if, when we were enemies, we were reconciled to God, by the death of his Son; much more being reconciled, we shall be saved by his life". And thus you have the second inference with its grounds.
Corollary 3. If the greatest love has been manifested in giving Christ to the world, then it follows, that the greatest evil and wickedness is manifested in despising, slighting, and rejecting Christ. It is sad to
abuse the love of God manifested in the lowest gift of providence; but, to slight the richest discoveries of it, even in that peerless gift, wherein God commends his love in the most taking and astonishing manner; this is sin with a witness. Blush, O heavens, and be astonished, O earth; yes, be you horribly afraid! No guilt like this.
The most flagitious wretches among the barbarous nations are innocent, in comparison of these. But, are there any such in the world? Dare any slight this gift of God? Indeed, if men's words might be taken, there are few or none that dare do so; but if their lives and practices may be believed, this, this is the sin of the far greater part of the Christianized world. Witness the lamentable stupidity and supineness; witness the contempt of the gospel; witness the hatred and persecution of his image, laws and people. What is the language of all this, but a vile esteem of Jesus Christ?
And now, let me a little expostulate with those ungrateful souls, that trample under foot the Son of God, that value not this love that gave him forth. What is that mercy which you so condemn and undervalue? is it so vile and cheap a thing as your entertainment speaks it to be? Is it indeed worth no more than this in your eyes?
Surely you will not be long of that opinion! Will you be of that mind, think on, when death and judgement shall have thoroughly awakened you! Oh, no: Then a thousand worlds for a Christ! as it is storied of our crooked-backed Richard, when he lost the field, and was in great danger by his enemies that pressed upon him; Oh now,
(said he) a kingdom for a horse! Or think we, that any beside you in the world are of your mind? you are deceived, if you think so, "To them that believe he is precious," through all the world, 1 Pet. 2:7. and in the other world they are of a quite contrary mind. Could you but hear what is said of him in heaven, in what a dialect the saved of the Lord do extol their Savior; or could you but imagine the selfrevenges, the self torments, which the damned suffer for their folly,
and what a value they would set upon one tender of Christ, if it might but again be hoped for; you would see that such as you are the only despisers of Christ. Beside, methinks it is astonishing, that you should despise a mercy in which your own souls are so dearly, so deeply, so everlastingly concerned, as they are in this gift of God. If it were but the soul of another, nay, less, if but the body of another, and yet less than that, if but another's beast, whose life you could preserve, you are obliged to do it; but when it is yourself, yes, the best part of yourself, your own invaluable soul, that you ruin and destroy thereby, Oh, what a monster are you, to cast it away thus!
What! will you slight your own souls? care you not whether they be saved, or whether they be damned? is it indeed an indifferent thing with you which way they fall at death? have you imagined a tolerable hell? is it easy to perish? are you not only turned God's enemies, but your own too? Oh see what monsters sin can turn men and women into! Oh the stupefying, besetting, intoxicating power of sin! But perhaps you think that all these are but uncertain sounds, with which we alarm you; it may be your own heart will preach such doctrine as this to you: Who can assure you of the reality of these things? why should you trouble yourself with an invisible world, or be so much concerned for what your eyes never saw, nor midst ever receive the report from any that have seen them? Well, though we cannot now show you these things, yet shortly they shall be shown you; and your own eyes shall behold them. You are convinced and satisfied that many other things are real which you never saw: but be assured, That "if the word spoken by angels was steadfast, and every transgression and disobedience received a just recompense of reward, how shall we escape, if we neglect so great a salvation, which at first began to be spoken to us by the Lord, and was confirmed to us by them that heard him, God also bearing them witness?" Heb. 2:2, 3, 4. But if they be certain, yet they are not near; it will be a long time before they come. Poor soul! how do you cheat yourself? It maybe not by
twenty parts so long a time as your own fancy draws it forth for you; you are not certain of the next moment.
And suppose what you imagines: What are twenty or forty years when they are past? yes, what are a thousand years to vast eternity?
Go trifle away a few days more, sleep out a few nights more, and then lie down in the dust; it will not be long before the trumpet of God shall awaken you, and your eyes shall behold Jesus coming in the clouds of heaven, and then you will know the price of this sin. Oh, therefore, if there be any sense of eternity upon you, any pity or love for yourselves in you; if you have any concernments more than the beasts that perish, despise not your own offered mercies, slight not the richest gift that ever was yet opened to the world; and a sweeter cannot be opened to all eternity!
Christ's Wonderful Person "And the Word was made flesh, and dwelt among us." John 1:14
You have heard the covenant of redemption opened. The work therein propounded by the Father, and consented to by the Son, is such as infinitely exceeds the power of any mere creature to perform.
He that undertakes to satisfy God, by obedience for man's sin, must himself be God; and he that performs such a perfect obedience, by doing, and suffering all that the law required, in our room, must be man. These two natures must be united in one person, else there could not be a concourse or cooperation of either nature in his mediatory works. How these natures are united, in the wonderful
person of our Emmanuel, is the first part of the great mystery of godliness: a subject studied and adored by angels! and the mystery thereof is wrapped up in this text. Wherein we have,
First, The incarnation of the Son of God plainly asserted.
Secondly, That assertion strongly confirmed.
(1.) In the assertion we have three parts.
1. The Person assuming, "ho Logos", the Word, That is, the second Person or Subsistent in the most glorious Godhead, called the Word, either because he is the scope or principal matter, both of the prophetical and promissory word; or because he expounds and reveals the mind and will of God to men, as verse 18. The only begotten Son which is in the bosom of the Father, he has declared or expounded him.
2. The nature assumed, "sarks", Flesh, That is, the entire human nature, consisting of a true human soul and body. For so this word
"sarks", in Rom. 3:20, and the Hebrew word "basar" which answers to it, by a usual Metonymy of a part for the whole, is used, Gen. 6:12.
And the word Flesh is rather used here, than Man, on purpose to enhance the admirable condescension and abasement of Christ; there being more of vileness, weakness, and opposition to spirit in this word, than in that, as is pertinently noted by some. Hence the whole nature is denominated by that part, and called flesh.
3. The assumption itself, "egeneto", he was made; not fuit, he was, (as Socinus would render it, designing thereby to overthrow the existence of Christ's glorified body now in heaven) but factus est, it was made, that is, he took or assumed the true human nature (called flesh, for the reason before rendered) into the unity of his divine
person, with all its integral parts and essential properties; and so was made, or became a true and real man, by that assumption. The apostle speaking; of the same act, Heb. 2:16. uses another word, He took on him, "epilambanetai", fitly rendered he took on him, or he assumed; which assuming, though; inchoative, it was the work of the whole Trinity, God the Father, in the Son, by the Spirit, forming or creating that nature; as if three sisters should make a garment between them, which only one of them wears: yet, terminative, it was the act of the Son only; it was he only that was made flesh. And when it is said, he was made flesh, misconceive not, as if there was a mutation of the Godhead into flesh; for this was performed, "not by changing what he was, but by assuming what he was not," as Augustine well expresses it. As when the scripture, in a like expression, says, "He was made sin," 2 Cor. 5:21, and made a curse,
Gal. 3:13, the nearing is not, that he was turned into sin, or into a curse; no more may we think here the Godhead was turned into flesh, and lost its own being and nature, because it is said he was made flesh. This is the sum of the assertion.
(2.) This assertion ["that the word was made flesh,"] is strongly confirmed. He "dwelt among us," and we saw his glory. This was no phantasm, but a most real and indubitable thing. For, "eskenosen en hemin", pitched his tent, or tabernacled with us. And we are eyewitnesses of it. Parallel to that, 1 John 1:1, 2, 3. "That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life, &c. declare we unto you." Hence note,
DOCTRINE. That Jesus Christ did really assume the true and perfect nature of man, into a personal unions with his divine nature, and still remains true God, and true man, in one person forever.
The proposition contains one of the deepest mysteries of godliness, 1 Tim. 3:16. A mystery, by which apprehension is dazzled, invention astonished, and all expression swallowed up. If ever the tongues of angels were desirable to explicate any word of God, they are so here.
Great is the interest of words in this doctrine. We walk upon the brink of danger. The least tread awry may engulf us in the bogs of error. Arius would have been content, if the council of Nice would but have gratified him in a letter, "homousios", and "homoiousios".
The Nestorians also desired but a letter, "Theodochos", "theotokos".
These seemed but small and modest requests, but, if granted, had proved no small prejudice to Jesus Christ, and his truths. I desire therefore the reader would, with greatest attention of mind, apply himself to these truths. It is a doctrine hard to understand, and dangerous to mistake. I am really of his mind that said, 'It is better not touch the bottom, than not keep within the circle.' He did assume a true human body; that is plainly asserted, Phil. 2:7, 8, &c. Heb.
2:14, 16. In one place it is called taking on him the seed of Abraham, and in the text, flesh. He did also assume a true human soul, this is undeniable by its operations, passions, and expiration at last, Matth.
26:38 and 27:50. And that both these natures make but one person, is as evident from Rom. 1:3, 4. "Jesus Christ was made of the seed of David according to the flesh, and declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead." So Rom. 9:5, "Of whom, as concerning the flesh, Christ came, who is over all, God blessed forever. Amen." But that you may have a sound and clear understanding of this mystery, I will (1.)
Open the nature; (2.) The effects; and (3.) The reasons or ends of this wonderful union.
First, The nature of this union. There are three illustrious and dazzling unions in scripture: that of three persons in one God,
Essentially. That of two distinct natures, and persons; by one spirit
Mystically: and this of two distinct natures in one person, Hypostatically. This is my task to open at this time: and, for the more distinct and perspicuous management thereof, I shall speak to it both negatively and positively.
1. Negatively. Think not when Christ assumed our nature, that it was united consubstantially, so as the three persons in the Godhead are united among themselves. They all have but one and the same nature and will; but in Christ are two distinct natures and wills, though but one person.
2. Nor yet that they are limited Physically, as soul and body are united in one person; for death actually dissolves that; but this is indissoluble. So that when his soul expired, and his body was interred, both soul and body were still united to the second person as much as ever.
3. Nor yet is it such a mystical union, as is between Christ and believers. Indeed that is a glorious union; but though believers are said to be in Christ, and Christ in them, yet they are not one person with him. They are not christed into Christ, or godded into God, as blasphemous Familists speak.
Secondly, Positively. But this assumption of which I speak, is that whereby the second Person in the Godhead did take the human nature into a personal union with himself, by virtue whereof the manhood subsists in the second person, yet without confusion, both making but one person, "Theanthropos", or Immanuel, God with us.
So that though we truly ascribe a two-fold nature to Christ, yet not a double person; for the human nature of Christ never subsisted separately and distinctly, by any personal subsistence of its own, as it
does in all other men, but from the first moment of conception, subsisted in union with the second person.
To explicate this mystery more particularly, let it be considered; First, The human nature was united to the second person miraculously and extraordinarily, being supernaturally framed in the womb of the Virgin, by the overshadowing power of the Highest,
Luke 1:34, 35. By reason whereof it may truly and properly be said to be the fruit of the womb, not of the loins of men, nor by man. And this was necessary to exempt the assumed nature from the stain and pollution of Adam's sin, which it wholly escaped; inasmuch as he received it not, as all others do, in the way of ordinary generation, wherein original sin is propagated: but this being extraordinarily produced, was a most pure and holy thing, Luke 1:35. And indeed this perfect shining holiness, in which it was produced, was absolutely necessary, both in order to its union with the divine
Person, and the design of that union; which was both to satisfy for, and to sanctity us. The two natures could not be conjoined in the person of Christ, had there been the least taint of sin upon the human nature. For God can have no fellowship with sin, much less be united to it. Or, supposing such a conjunction with one sinful nature, yet he being a sinner himself, would never satisfy for the sins of others; nor could any unholy thing ever make us holy. "Such an High-priest therefore became us as is holy, harmless, undefiled, separate from sinners, Heb. 7:26. And such an one he must needs be, whom the Holy Spirit produces in such a peculiar way--that holy
One.
Secondly, As it was produced miraculously, so it was assumed integrally; that is to say, Christ took a complete and perfect human soul and body, with all and every faculty and member pertaining to
it. And this was necessary (as both Austin and Fulgentius have well observed) that thereby he might heal the whole nature of that leprosy of sin, which has seized and infected every member and faculty."He assumed all, to sanctify all;" as Damascen expresses it. He designed a perfect recovery, by sanctifying us wholly in soul, body, and spirit; and therefore assumed the whole in order to it.
Thirdly, He assumed our nature, as with all its integral parts, so with all its sinless infirmities. And therefore it is said of him, Heb. 2:17.
"That it behaved him, according to all things (that is, all things natural, not formally sinful, as it is limited by the same apostle, Heb.
4:15.) to be made like into his brethren. But here our divines so carefully distinguish infirmities into personal and natural. Personal infirmities are such as befall particular persons, from particular causes, such as dumbness, blindness, lameness, leprosies, monstrosities, and other deformities. These it was no way necessary that Christ should, nor did he at all assume; but the natural ones, such as hunger, thirst, weariness, sweating, bleeding, mortality, &c., which though they are not in themselves formally and intrinsically sinful; yet are they the effects and consequent of sin. They are so many marks, that sin has left of itself upon our natures. And on that account Christ is said to be sent "in the likeness of sinful flesh", Rom.
8:3. Wherein the gracious condescension of Christ for us is marvelously signalized, that he would not assume our innocent nature, as it was in Adam before the fall, while it stood in all its primitive glory and perfection; But after sin had quite defaced, ruined, and spoiled it.
Fourthly, The human nature is so united with the divine, as that each nature still retains its own essential properties distinct. And this distinction is not, nor can be lost by that union. So that the two understandings, wills, powers &c. namely, The divine and human are
not confounded; but a line of distinction runs between them still in this wonderful person. It was the heresy of the Eutychians, condemned by the council of Chalcedon, to affirm, that there was no distinction between the two natures in Christ. Against whom that council determined, that they were united without any immutation or confusion.
Fifthly, The union of the two natures in Christ, as an inseparable union; so that from the first moment thereof, there never was, nor to eternity shall be, any separation of them.
Doubt. If you ask how the union remained between them, when Christ's human soul and body were separated from each other upon the cross? Is not death the dissolution of the union between soul and body?
Resolution. True, the natural union between his soul and body was dissolved by death for a time, but this hypostatical union remained even then as entire and firm as ever: for, though his soul and body were divided from each other, yet neither of them from the divine nature. Divines assist our conception of this mystery, by an apt illustration. A man that holds in his hand a sword sheathed, when he pleases, draws forth the sword; but still holds that in one hand, and the sheath in the other, and then sheaths it again, still holding it in his hand: so when Christ died, his soul and body retained their union with the divine nature, though not (during, that space) one with another.
And thus you are to form and regulate your conceptions of this great mystery. Some adumbrations and imperfect similitudes of it may be found in nature. Among which some commend that union which the soul and body have with each other; they are of different natures, yet both make one individual man. Others find fault with this, because
both these united make but one complete human nature; whereas, in Christ's person, there are two natures, and commend to us a more perfect emblem, namely,, That of the Cyon and the tree or stock, which have two natures, yet make but one tree. But then we must remember that the Cyon wants a root of its own, which is an integral part, but Christ assumed our nature integrally. This defect is by others supplied in the Misletoe and the Oak, which have different natures; and the Misletoe subsists in union with the Oak, still retaining the difference of nature; and though making but one tree, yet bears different fruits. And so much to the first thing, namely, the nature of this union.
Secondly, For the effects, or immediate results of this marvelous union, let these three be well considered.
1. The two natures being thus united in the person of the Mediator, by virtue whereof the properties of each nature are attributed, and do truly agree in the whole person; so that it is proper to say, the Lord of glory was crucified, 1 Cor. 2:8, and the blood of God redeemed the Church, Acts 20:28, that Christ was both in heaven, and in the earth at the same time, John 3:13.
Yet we do not believe that one nature does transfuse or impart its properties to the other, or that it is proper to say the divine nature suffered, bled, or died; or the human is omniscient, omnipotent, omnipresent; but that the properties of both natures, are so ascribed to the person, that it is proper to affirm any of them of him in the concrete, though not abstractly. The right understanding at this would greatly assist, in teaching the true sense of the forenamed, and many other dark passages in the scriptures.
2. Another fruit of this hypostatical union, is the singular advancement of the human nature in Christ, far beyond and above
what it is; capable of in any other person, it being hereby replenished and filled with an unparalleled measure of divine graces and excellencies; in which respect he is said to be "anointed above, or before his fellows," Gal. 14:8, and so becomes the object of adoration and divine worship, Acts 7:59. This the Socinians oppugn with this argument: He that is worshiped with a divine worship, as he is
Mediator, is not so worshiped as God; but Christ is worshiped as Mediator. But we say, that to be worshiped as Mediator, and as God, are not opposite, but the one is necessarily included in the other; and therein is further included the divine religious worship.
3. Hence, in the last place, follows, as another excellent fruit of this union, The concourse and cooperation of each nature to his mediatory works; for in them he acts according to both natures: the human nature doing what is human, namely, suffering, sweating, bleeding, dying; and his divine nature stamping all these with infinite value; and so both sweetly concur unto one glorious work and design of mediation. Papists generally deny that he performs any of these mediatory works as God, but only as man; but how boldly do they therein contradict these plain scriptures? See 2 Cor. 5:10. Heb.
9:14,15. And so much as to the second thing propounded, namely, the fruits of this union.
Thirdly, The last thing to be opened is the grounds and reasons of this assumption. And we may say, touching that, (1.) That the human nature was not assumed to any intrinsical perfection of the Godhead, not to make that human nature itself perfect. The divine did not assume the human nature necessarily, but voluntarily; not out of indigence, but bounty; not because it was to be perfected by it, but to perfect it, by causing it to lie as a pipe, to the infinite all filling fountain of grace and glory, of which it is the great receptacle. And so, consequently, to qualify and prepare him for a full discharge of
his mediatorship, in the offices of our Prophet, Priest, and King. Had he not this double nature in the unity of his person, he could not have been our Prophet: For, as God, he knows the mind and will of God, John 1:18 and 3:13, and as man he is fitted to impart it suitably to us, Deut. 18:15, 16, 17, 18, compared with Acts 3:22.
As Priest, had he not been man, he could have shed no blood; and if not God, it had been no adequate value for us, Heb. 2:17. Acts 3:28.
As King, had he not been man, he had been an heterogeneous, and so no fit head for us. And if not God, he could neither rule nor defend his body the Church.
These then were the designs and ends of that assumption.
Use 1. Let all Christians rightly inform their minds in this truth of so great concernment in religion, and hold it fast against all subtle adversaries, that could wrest it from them. The learned Hooker observes, that the dividing of Christ's person, which is but one, and the confounding of his natures, which are two, has been the occasion of those errors, which have so greatly disturbed the peace of the church. The Arians denied his deity, leveling him with other mere men. The Apollinarians maimed his humanity. The Sabellians affirmed, that the Father and Holy Spirit were incarnated as well as the Son; and were forced, upon that absurdity, by another error, namely, denying the three distinct persons in the Godhead, and affirming they were but three names. The Eutychians confounded both natures in Christ, denying any distinction of them. The Seleusians affirmed, that he unclothed himself of his humanity when he ascended, and has no human body in heaven. The Nestorians so rent the two names of Christ asunder, as to make two distinct persons of them.
But you (beloved) have not so learned Christ. You know he is, (1.) True and very God; (2.) True and very man; that, (3.) these two natures make but one person, being united inseparately; (4.) that they are not confounded or swallowed up one in another, but remain still distinct in the person of Christ. Hold you the sound words which cannot be condemned. Great things hang upon all these truths. O suffer not a stone to be loosed out of the foundation.
Use 2. Adore the love of the Father, and the Son, who bid so high for your souls, and at this rate were contented you should be recovered.
1. The love of the Father is herein admirably conspicuous, who so vehemently willed our salvation, that he was content to degrade the darling of his soul to so vile and contemptible a state, which was, upon the matter, an undoing to him, in point of reputation; as the apostle intimates, Phil. 2:7. If two persons be at a variance, and the superior, who also is the wronged person, begin to stoop first, and say, you have deeply wronged me, yes, your blood is not able to repair the wrongs you have done me: however, such is my love to you, and willingness to be at peace with you, that I will part with what is most dear to me in all the world, for peace-sake; yes, though I stoop below myself, and seem, as it were, to forget my own relation and endearments to my own son, I will not suffer such a breach between me and you. John 3:16. "God so loved the world, that he gave his only begotten Son."
2. And how astonishing is the love of Christ, that would make such a stoop as this to exalt us! Oh, it is ravishing to think, he should pass by a more excellent and noble species of creatures, refusing the angelic nature, Heb. 2:16, to take flesh; and not to solace and disport himself in it neither, nor experience sensitive pleasures in the body, for, as he needed them not, being at the fountain-head of the highest
joys, so it was not at all in his design, but the very contrary, even to make himself a subject capable of sorrows, wounds, and tears. It was, as the apostle elegantly expresses it, in Heb. 2:9; that he might sensibly taste what relish death has, and what bitterness is in those pangs and agonies. Now, Oh that you would get your hearts suitably impressed and affected with these high impressures of the love both of the Father and the Son! How is the courage of some noble Romans celebrated in history, for the brave adventures they made for the commonwealth; but they could never stoop as Christ did, being so infinitely below him in personal dignity.
Use 3. And here infinite wisdom has also left a famous and everlasting mark of itself; which invites, yes, even chains the eyes of angels and men to itself. Had there been a general council of angels, to advise upon a way of recovering poor sinners, they would all have been in an everlasting demur and loss about it. It could not have entered their thoughts, (though they are more intelligent, and more sagacious creatures) that ever mercy, pardon, and grace, should find such a way as this to issue forth from the heart of God to the hearts of sinners. Oh, how wisely is the method of our recovery laid! So that Christ may be well called, "the power and wisdom of God," 1 Cor.
1:24; forasmuch as in him the divine wisdom is more glorified than in all the other works of God, upon which he has impressed it. Hence it is, that some of the schoolmen affirm, (though I confess myself unsatisfied with it) that the incarnation of Christ was in itself so glorious a demonstration of God's wisdom and power, and thereupon so desirable in itself, that though man had not sinned, yet Christ would have been made man.
Use 4. Hence also we infer the incomparable sweetness of the Christian religion, that shows poor sinners such a fair foundation to rest their trembling consciences upon. While poor distressed souls
look to themselves, they are perpetually puzzled. That is the cry of a distressed natural conscience, Micah 6:6 "Wherewith shall I come before the Lord?" The Hebrew is--how shall I prevent or anticipate the Lord? Conscience sees God arming himself with wrath, to avenge himself for sin; cries out, Oh, how shall I prevent him; if he would accept the fruit of my body, (those dear pledges of nature,) for the sin of my soul, he should have them. But now we see God coming down in flesh, and so intimately united our flesh to himself, that it has no proper subsistence of its own, but is united with the divine person: hence it is easy to imagine what worth and value must be in that blood; and how eternal love, springing forth triumphantly from it, flourishes into pardon, grace, and peace. Here is a way in which the sinner may see justice and mercy kissing each other, and the latter exercised freely, without prejudice to the former. All other consciences through the world, lie either in a deep sleep in the devil's arms or else are rolling (sea sick) upon the waves of their own fears and dismal presages. Oh, happy are they that have dropped anchor on this ground, and not only know they have peace, but why they have it!
Use 5. Of how great concernment is it, that Christ should have union with our particular persons, as well as with our common nature? For by this union with our nature alone, never any man was, or can be saved. Yes, let me add, that this union with our natures, is utterly in vain to you, and will do you no good, except he have union with your persons by faith also. It is indeed infinite mercy, that God is come so near you, as to dwell in your flesh; and that he has fixed upon such an excellent method to save poor sinners. And has he done all this? is he indeed come home, even to your own doors, to seek peace? does he veil his unsupportable glory under flesh, that he might treat the more familiarly? and yet do you refuse him, and shut your hearts against him? Then hear one word, and let your ears tingle at the
sound of it: Your sin is hereby aggravated beyond the sin of devils, who never sinned against a mediator in their own nature; who never despised, or refused, because indeed, they were never offered terms of mercy, as you are.
And I doubt not but the devils themselves, who now tempt you to reject, will, to all eternity, upbraid your folly for rejecting this great salvation, which in this excellent way is brought down, even to your own doors.
Use 6. If Jesus Christ has assumed our nature, then he is sensibly touched with the infirmities that attend it, and so has pity and compassion for us, under all our burdens. And indeed this was one end of his assuming it, that he might be able to have compassion on us, as you read, Heb. 2:17, 18. "Therefore in all things it behooved him to be made like unto his brethren, that he might be a merciful and faithful High-priest, in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself has suffers, being tempted, he is able to support them that are tempted."
O what a comfort is this to us, that he who is our High-Priest in heaven, has our nature on him, to enable him to take compassion on us!
Use 7. Hence we see, to what a height God intends to build up the happiness of man, in that he has laid the foundation thereof so deep, in the incarnation of his own Son.
They that intend to build high, use to lay the foundation low. The happiness and glory of our bodies, as well as souls, are founded in Christ's taking our flesh upon him: for, therein, as in a model or pattern, God intended to show what in time he resolves to make of our bodies; for he will transform our vile bodies, and make them one day conformable to the glorious body of Jesus Christ, Phil. 3:21. This
flesh was therefore assumed by Christ, that in it might be shown, as in a pattern, how God intends to honor and exalt it. And indeed, a greater honor cannot be done to the nature of man, than what is already done, by this grace of union; nor are our persons capable of higher glory, than what consists in their conformity to this glorious head. Indeed the flesh of Christ will ever have a distinct glory from ours in heaven, by reason of this union; for being the body which the Word assumed, it is two ways advanced singularly above the flesh and blood of all other men, namely, subjectively, and objectively:
Subjectively, it is the flesh and blood of God, Acts 20:28, and so has a distinct and incommunicable glory of its own. And objectively, it is the flesh and blood which all the angels and saints adore. But though in these things it be supereminently exalted, yet it is both the medium and pattern of all that glory which God designs to raise us to.
Use 8. Lastly, How wonderful a comfort is it, that he who dwells in our flesh is God? What joy may not a poor believer make out of this? what comfort one made out of it, I will give you in his own words, "I see it a work of God, (says he) that experiences are all lost, when summonses of improbation, to prove our charters of Christ to be counterfeit, are raised against poor souls in their heavy trials. But let me be a sinner, and worse than the chief of sinners, yes, a guilty devil, I am sure my well-beloved is God, and my Christ is God. And when I say my Christ is God, I have said all things, I can say no more.
I would I could build as much on this, My Christ is God, as it would bear: I might lay all the world upon it."
God and man in one person! Oh! thrice happy conjunction! As man, he is full of experimental sense of our infirmities, wants, and burdens; and, as God, he can support and supply them all. The aspect of faith upon this wonderful Person, how relieving, how