SERMON IV.
SERM. IV.
The Fountain of Life.
May itbe faid of you, as ofdying men, that you are not men and women for this world, that you are crucified and dead to it, Gal. vi . 14. that you are ſtrangers in it? Heb . xi. 13, 14 .
(4.) Ifyou keep Chrift's word ; John xvii. 6. " Thine theywere, " andthou gaveſt them me ; and they have kept thy word." By keeping his word, understand the receiving ofthe word, in its ſanctifying effects and influences into your hearts, and your perfeverance in the profeſſion and practiceofit to the end, John xvii. 17. " Sanctify them through thy truth, thyword is truth. " *
John xv. 7. " If ye abide in me, and my words abide inyou, ye " ſhall aſk whatye will."
Bleſſed and happy is that foul upon which theſe bleſſed characters appear, which our Lord Jeſus hath laid to cloſe together, within the compaſs ofa few verſes, in this xvii. chapter ofJohn : Theſe are the perfons the Father delivered unto Chrift, and he accepted from the Father, in this bleſſed covenant .
SERMON IV.
Opens the admirable Love of God in giving his own SON for us.
JOHN iii 16. For God ſo loved the world, that hegave his only begotten Son, &c .
YOUhave heard of thegraciouspurpoſe anddeſign ofGod, to recover poor finners to himself by Jeſus Chriſt, and how this deſign of love was laid and contrived in the covenant of redemption, whereofwe laſtſpake.
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, inGod's actual giving or partingwithhis own Son for us: "Godſo loved the world, that " he gave," &c.
The whole precedent context is ſpent in diſcovering the nature and neceſſity of regeneration, and the neceffity thereof is inthis text argued andinferred from the peculiar reſpect and eye Godhad upon believers, ingiving Chriſt for them ; they
only reapingall the ſpecialand ſaving benefits and advantages of that gift : "God ſo lovedthe world, that he gave his onlybeVOL . I.
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"gottenSon,thatwhosoeverbelieveth inhimſhould notperiſh ."
In the words are to be confidered.
1. The original ſpring or fountain ofour beſt mercies, the love of God.
The loveof God is, either benevolent, benefi cent, or complacential.
Hisbenevolent love, is nothing else but his defire and purpoſe of ſaving and doing us good : fo his purpoſe andgrace toJacob is called love, Rom. ix 13. " Jacob
" have I loved :" but this being before Jacobwas, could confift innothing else but the gracious purpoſe of God towards him.
His beneficentlove, is his actualdoing good to the per. fonsbeloved, or the bestowing the effects of his love upon us, according to that purpoſe.
His complacential love, is nothing elſe but that delight and fatisfaction he finds inbeholding the fruits and workings of that grace inus, whichhe firſt intended forus, and then actually collated or bestowed onus.
This love ofbenevolence, is that which I have opened toyou, under the former head,God's compact with Chriſt about us, or his deſign to fave 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 intothat of complacency; for therefore he both purpoſed, and actuallybeſtowed Chriſton us, that he might everlastingly delight, inbeholding the glory andpraise ofall this reflectedon himſelf, by his redeemed ones. This then isthe fountain ofour mercies.
2. The mercy flowing out of this fountain, and that is Chrift : The mercy, as he is emphatically called, Luke i. 72.
The marrow, kernel, and ſubſtance of allother mercies. He gavehis onlybegotten Son : This was the birthofthat love, the like whereunto it never broughtforth before, therefore 'tis expreſſedwith a double emphasis inthe text, the one is that particle ὕτω ſo; " heſo loved the world;" here is afic without a ficut: How did he love it? Why, he fo loved it ; but how much, the tongues of angels cannot declare. And moreover, toenhancethe mercy,he isſtiledhis onlybegottenSon : tohave givenaSonhadbeen wonderful; but togive an only begotten
Son, that is love unexpreſſible, unintelligible.
3.The objectsofthis love,or theperfons towhom the eternal Lovedelivered Chriſt, andthat is the [World.]
This must re.
* Hic igitur unigeniti nomen ἐμφατικον eft ad commendandam in nos amorisdivini vehemantiam. i. e. This strong epithet, of only begotten, isgiven, inorder toheighten the exceedinggreatness oftheloveofGodtowards us. Bulling, on thisplace.
SERM. IV.
The Fountain of Life. fpect the elect ofGod iuthe world, fuch asdo, or ſhall actually believe, as it is exegetically expreſſedin the next words, "That " whosoever believes inhim ſhould not periſh: " Thoſewhom he calls the worldin that, he ſtiles believers in this expreſſion; and the word [World] is put to ſignify the elect, becauſe they are ſcattered through allparts, and are amongall ranksofmenin the world; theſe are the objects of this love: itisnotangels, butmen,that wereſo loved; he is called φιλάνθρωπος, a Lover, a Friend of Men, but never φιλάγΓελος, Οι Φιλόκερος, the Lover or FriendofAngels, or creatures of another ſpecies.
4. Themanner in which this never-enough celebratedmercy flows to us, from the fountainofdivine love, and that is moſt freelyand ſpontaneously. Hegave, nothefold, or barely parted from, but gave.
Nor yetdoth the Father's giving imply Chriſt tobemeerly paſſive ; for as the Father ishere ſaid to give him, fo the apoſtle tells us, Gal. ii. 20. Thathe gave himself, " who " loved me, and gave himfelffor me :" The Father gave him out ofgood will tomen,andhe as willinglybeſtowed himselfon that ſervice.
Hence the note is, Docr. That the gift ofChrist is the highest andfullest mani festation ofthe love ofGod tofinners, that ever was made from eternityto them.
How is thisgift ofGod tofinners ſignalized inthat place of theapoſtle, 1 John iv. 10. " Herein is love; not thatwe loved
" God, but that he lovedus, and ſent hisSontobe the propi " tiation for our fins ?" Whydoth the apoſtle ſo magnify this giftin ſaying, "Herein is love," as ifthere were love innothing elſe † ! Maywe not ſay, thattohaveabeing,a being amongthe rational creatures, therein is love ? To have our life carried fo many years like a taperinthe hand ofProvidence, through fo many dangers, and not yet put out in obfcurity, therein is love ? To have food and raiment, convenient for us, beds to lie on, relations to comfort us, in all theſe is love ? Yea, but if you ſpeakcomparatively, in alltheſe there isno love, tothelove expreſſed in ſending or giving Chriſt for us: Theſe aregreat
mercies inthemselves ; but compared to this mercy, they are all ſwallowedup, as the light of candles whenbrought intothe
+God loves all his creatures; and among theſe he eſpecially loves thoſe he hath endowed with reaſon, and of thoſe he loves more eſpecially theſe who are members of the Only-begotten; andmuch more the Only-begotten himself. Aug. T. 9. on John.
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fun-ſhine. No, no, herein is the love, thatGod gave Chrift for us. And it is remarkable, that when the apostle would ſhewus, in Rom. v. 8. what is the nobleft fruit that most commends to men the root ofdivine love that bears it, he thews us this very fruit ofit that I am now opening ; " But God faith he, commendeth his love towards us, in that while we were yet finners, Chriſt died for us :" this is the very flower of thatlove.
The method into which I will caft this precious point, ſhall be this : (1.) To ſhew how Jeſus Chriſt was given by the Father.
(2.)How that gift is the fullest and richest manifeſtation ofthe love of God that was ever made to the world.
(3.) And then draw forth the uſes of it.
1. How was Jeſus Chriſt givenby the Father, andwhat is impliedtherein.
You are not ſo to underſtand it, as though God parted with his intereſt and propriety in his Son, when he is ſaid to give him; he was as much his own as ever. Whenmen give, they transfer propriety to another ; but whenGod hadgiven him, he was, I ſay, ſtill as much his ownas ever: but this giving ofChrift implies, (1. ) His deſignation andappointmentunto death for us ; for ſo you read, that it was done " according to the determinate
" counſelofGod," Acts ii. 23.
Look, as the lambunder the Lawwas ſeparatedfrom the flock, and fet apart for a facrifice ; though it were ſtill living, yet it was intentionally, and preparativelygiven, and confecrated to the Lord: ſo Jeſus Chriſt was, bythe counſel and purpoſe ofGod, thus chofen, and ſet apart for his ſervice and therefore in Iſa. xlii. 1. God calls him his
Elect, or chofen One.
(2.) His giving Chriſt, implies a partingwith him, orſetting him(as the French hath it) at ſomediſtance from himself for a time.
There was a kind of parting betwixt the Father and the Son, when he came to tabernacle inour fleſh ſo he expreſſeth it, John xvi . 28. " I came forth from theFather, andam come
" into the world; again, I leave the world and go to the Fa- " ther."
This diſtance, that this incarnation, and humiliation ſet him at, was properly as tohishumanity, which was really diſtant from the glory into which it is now taken up, and in reſpect ofmanifeſtation ofdelight andlove,the Lord ſeemed to carry it as one at a diſtance from him.
Oh ! this was it that ſo deeply pierced, andwounded hisfoul, as is evidentfromthat complaint,
Plal. xxii. 1 , 2. "MyGod,myGod,why haft thou forſaken me ?
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" Why art thou fo far from the words ofmy roaring ? O my " God, Icryin the day-time,but thou heareſt not," &c.
(3.) God's giving ofChriſt, implies his deliveringhim into the hands ofjustice tobe punished; even as condemned perſons are, by fentence of law, given or delivered into the hands of executioners.
So Acts ii . 23. "Him, being deliveredby the " determinate counſel of God, ye have taken, andbywicked
" hands have flain :" andſo he is ſaid, Rom. viii. 32. "To de- " liver him up to death for us all."
The Lord, when the time was come that Chriſt muſt ſuffer, did, as it were , fay, O all ye roaring waves, ofmy incenſedjuſtice, 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 ye raging ſtorms, that I have referved for this day of wrath, beat upon him, beat him down, that he may not be able to look up, Pfal. lx. 12. Go justice, put him upon the rack, torment him in every part, till all his " bones be out ofjoint, and his heart within himbe melt- " ed as wax inthe midst of his bowels," Pfal. xxii. 14.
And yeaſſembly ofthe wicked Jews andGentiles, that have ſolong gaped for his blood, now he is delivered intoyour hands ; you are permitted to execute your malice to the full: I now looſe yourchain, and into yourhand and power is he delivered.
(4.) God's giving of Chriſt, implies his application ofhim, with all the purchases of his blood, and ſettling all this upon us, as an inheritance and portion, Johnvi. 32, 33. " My Father
" givethyou thetruebread from heaven; for the bread ofGod " is he which cometh down from heaven, and giveth life to " the world." God hath given him as bread to poor ſtarving creatures, that by faith they might eat and live.
And so he told the Samaritaneſs,Johniv. 10. " If thou kneweſt the giftof " God, and who it is that faith unto thee, Give me to drink,
" thou wouldst have asked of him, and he would have given " thee livingwater."
Bread and water are the two neceſſaries for the fupportof natural life ; God hath given Chrift, you fee, tobe all that, and more, to the ſpiritual life.
2. How this gift ofChriſt was the highest, and fulleſt manifeſtationofthe love ofGod, that ever the world ſaw * : andthis willbe evidencedby the following particulars :
* God might have redeemed us in another way, (for I ſuppoſe 'tis opus liberi confilii) a free diſpenſation : but God ſo loved the word, i. e. he took thisway, thatwe might love Chriſt as well as believe
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(1.) If you confider how near and dear Jeſus Chriſt was tothe Father; he was his Son, "his onlySon," ſaiththe text; the Son of his love, the darling of his Soul; His other Self, yea, one with himself; the expreſs image of his perfon ; the brightness of hisFather's Glory : Inpartingwith him, he parted with his own Heart, with his very bowels, as I may ſay. "Yet "tous a Son is given," Ifa. ix. 6. andſuchaSon ashecalls "his dear Son," Col. i. 13. A late writer tells us, that he hath beeninformed, that in the famine inGermany, a poor family being ready toperiſh with famine, thehusband madeamotion tothewife, tofell one ofthe children for bread, to relieve themſelves and the reſt : The wife at laſt conſents it ſhould be ſo; but then they began tothink which ofthe fourſhouldbe fold; andwhenthe eldest was named, they bothrefuſed to partwith that, being their firſt-born, and the beginning oftheir ſtrength.
Well, thentheycameto the ſecond,butcouldnot yield thathe ſhould be fold, being the very picture and lively image ofhis father. The thirdwas named,but that alſowasa childthat 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 inthe famine, than topart 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 ofthe parent wrapt up in another ſkin ? Andyetour dearest children are but as ſtrangers tous, incomparisonofthe unspeakabledearneſs thatwas betwixt the Father and Chriſt.
Now, that he ſhould ever be content to part witha Son, and ſuch an only One, is ſuch a manifeſtation oflove, as willbe admired toall eternity. Andthen,
(2.) Let it be confidered, To what he gave him, even to death, andthat of the croſs ; to be made a curſe forus; tobe the ſcorn and contempt of men; to the moſt unparalleled ſufferings that ever were inflicted or bornby any. It melts our bowels, it breaks our heart, to behold our children ſtriving in thepangs ofdeath: butthe Lord beheld his Son ſtrugglingunderagonies that never any feltbefore him. +He saw him falling totheground, groveling in theduſt, ſweating blood, and amidſt thoſeagonies turning himself to his Father, and, with aheartrendingcry, beſeeching him, "Father, ifitbe poſſible, let this believe in him.
He might have redeemed us ſo much in another way, buthe could not oblige us ſo much in another way.
Manton on Jude, p. 108.
Mr. Wall in his None but Chrift.
† Chrift's pain was forer thanall painsput together.
Aquinas.
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"cuppaſs," Luke xxii. 42.
Towrath, to thewrath ofan infinite Godwithout mixture; tothe verytorments ofhellwas
Chriſtdelivered, and thatbythehandofhisown Father.
Sure thenthatlove must needs want a name, which made the Father of mercies deliver his onlySon to fuch miſeries for us.
(3.) It is a ſpecial confideration to enhance the love ofGod in giving Chriſt, that ingiving him hegave the richeſtjewel in his cabinet ; a mercy of the greatest worth, and moſt ineftimable value.
Heaven itself is not ſovaluable and precious as Chrift is: Heis the betterhalfof heaven; and ſothe faints account him, Pfal. Ixxiii. 25. "Whomhave I inheavenbutthee?"
Ten thousand thousand worlds, faith one †, as many worlds as angelscan number, andthenas a newworld ofangels can multiply, wouldnot allbe thebulk ofa balance, to weigh Chriſt's excellency, love, and ſweetneſs. O what a fairOne ! what an onlyOne ! what an excellent, lovely, raviſhingOne, is Chriſt !
Put the beauty of ten thousand paradiſes, like the garden of Eden, into one; put all trees, allflowers, allſmells, allcolours, all taftes, alljoys, all ſweetneſs, all lovelineſs in one ; O what a fair and excellent thingwould that be ? Andyet it ſhouldbe leſs tothat fair and dearestwell-beloved Chriſt, than onedrop of raintothe whole ſeas, rivers, lakes, and fountains of ten thousand earths.
Chriſt is heaven'swonder, and earth's wonder.
Now, for God to beſtow the mercy of mercies, the moſt precious thing in heaven or earth, upon poor finners ; and, as great, as lovely, as excellent as his ſon was, yet not to account him too goodtobestowupon us, whatmanner of love isthis!
(4.) Once more, let itbe confidered onwhomthe Lordbeſtowed hisſon : upon angels ? No,butuponmen. Upon man his friend? No, but uponhisenemies.
This is love ; and on this confiderationthe apostle lays a mightyweight, inRom. v.
8, 9, 10. " ButGod (faith he) commendeth his love towards "us, in thatwhile we wereyet finners, Chriſtdied for us.- " When we were enemies, we were reconciled toGodby the " death of his fon." Whowould partwith a ſon for the fake ofhis dearest friends ? butGodgave himto,anddelivered him forenemies : O love unspeakable !
(5.) Lastly, Let us confiderhow freely this giftcame from him : Itwas not wreſted out of his handby our importunity ; for we as littledefired as deſerved it: Itwas ſurpriſing, pre- ‡ Chriftus et cælumnonpatiuntur hyperbolem.
The Fountain of Life.
SERM. IV venting, eternal love, that delivered him to us : "Not that we " loved him, but he firſt loved us," I John iv. 19.
Thus as when you weigh a thing, you caſt in weight after weight, till the ſcales break; fo dothGod, one confideration upon another, to overcome our hearts, and make us admiringly to cry, what manner of love is this! And thus I have ſhewed you what
God'sgiving of Chriſt is, and what matchless love is manifeſtedin that incomparable gift.
Next we shall apply this, in ſome practical corollaries.
Corollary 1. Learn hence, The exceeding preciousness offouls, and at what a high rate God values them, that he willgive his
Son, his only Son out of his bojom, as a ransomfor them.
Surely this ſpeaks their preciouſineſs : God would not have parted with ſuch a Son for ſmall matters : all the world could not redeemthem; gold and filver couldnot be their ranſom ; ſo ſpeaks the apoſtle, I Peter i. 18. " You were not redeeined with cor- " ruptible things, as filver and gold, but with the precions
" blood of Chriſt."
Such an eſteemGod had for them, that, rather than they ſhouldperiſh,Jeſus Chriſt ſhall be made aman, yea, a curſe for them.
Oh then learn to put adue value upon yourown fouls : do not fell that cheap, whichGod hath paidfo dear for : Remember what a treaſure you carry about you ; the glory that you fee in this world is not equivalent inworth to it.
Matth. xvi. 26. " What ſhall a man give in exchange for his " foul ?"
Corollary 2. If God has given his own Son for the world, then it follows, that thosefor whom God gave his own Son,may warrantably expect any other temporal merciesfrom him.
This is the apoſtle's inference, Rom. viii. 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 fo 1 Cor. iii. 21, 22. "All is yours, for ye are Chrift's. " i. e. They hold all other things in Chriſt, who is the capital, and moſt comprehenſivemercy.
To make out the grounds ofthis comfortable deduction, let theſe four things be pondered, and duly weighed in your thoughts.
( 1. ) No other mercy you need or defire, is, or can be fodear toGod, as Jefus Chriſt is: he never laid anyother thing in his boſom, ashe 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 fee by his providential diſpoſals of it; havinggiven it to theworft ofmen.
" All the Turkish empire," ſaith Luther, " åsgreat and glorious as it is, isbut a crumbwhichthe maſter
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" 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 betwixt it and Chriſt, in the eſteem ofGod, as is betwixt yourdear children and the lumber ofyour houſes, in your eſteem.
IfthenGod has parted ſo freely from that which was infinitelydearerto himthantheſe; how shall he deny theſe, when they may promote hisglory, and your good ?
(2.)As Jeſus Chriſt was nearer the heart ofGodthan all theſe ; ſo Chriſt is, in himself, much greater and more excellent than all ofthem: tenthousand worlds, and the glory ofthem all, is but the dust of thebalance, ifweighed with Chriſt.
Theſe things are but poor creatures, but he is over all, God bleſſed for ever, Rom. ix. 5. They are common gifts,but he is thegift ofGod, John iv. 10.
They are ordinary mercies, but he is The mercy, Luke i. 72.
As one pearl, or precious ſtone, is greater invalue thantenthousand common pebbles. Now, ifGod has ſo freelygiven the greater, how can you ſuppoſe he ſhoulddeny the leſſer, mercies ? Will a mangive 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 toit by thegiftofChriſt : it is, as toright, conveyed toyou with Chriſt.
So, in the fore-cited 1 Cor. iii. 21, 22, 23. " the world is yours, : yea, all is yours; for ye are Chriſt's." So 2 Cor. i. 20. " For " all the promises ofGod in Chriſt, in him they are yea, and in "him, amen."
With himhe hathgivenyou all things, εις άπολαῦσιν, 1 Tim. vi. 17. richly to enjoy : the word ſignifies rem aliquam cum laetitia percipere, tohave the ſweet reliſh and comfort of an enjoyment.
So have we inall our mercies, upon the accountof 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 now deny you an inferior mer. cy, whenyou are come into a ſtate of reconciliation and amity with him.
So the apostle reaſons, Rom. v. 8, 9, 10. "For if, " when we were enemies, we were reconciled to Godby the " death of his Son ; much more being reconciled, we shall be
" ſavedby his life." And thus you have the ſecond inference with its grounds.
Corollary 3. If thegreatest love hath beenmanifeſted in giving Chrift to the world, then it follows, that the greatest evil
* Totum Turcicum imperium, quantum quantum eft, mica tantum eft, quomPaterfamilias projicit canibus.
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andwickedness is manifested in deſpiſing, lighting, and rejecting Christ.
It is ſad to abuſe the love ofGod manifeſted in theloweſt gift ofprovidence; but, to flight the richeſt diſcoveries of it, even inthat peerless gift, whereinGod commends his love in the moſt taking and astonishing manner ; this is ſin with a witneſs.
Blush, Oheavens, andbe astonished, O earth ; yea, be ye horribly afraid ! No guilt like this. The moſt flagitious wretches among the barbarous nations are innocent, incomparifon of theſe.
But, are there any fuch in the world ? Dare any flight this gift of God ? Indeed, if mens words mightbe taken, there are few or none that daredo fo; but if their lives and practices may be believed, this, this is the fin of the far greater part of the chriſtianized world.
Witneſs the lamentable ſtupidity and fupineneſs; witneſsthecontempt of the gofpel; witneſs the hatred and perfecution ofhis image, laws and people.
What is the language of all this, but avile eſteem of Jeſus Chriſt ?
Andnow, let me a little expoſtulate with thoſeungrateful fouls, that trample under foot the Son ofGod, that value not this love that gave him forth.
What is that mercy which you focontemnand undervalue ? is itſo vile and cheap a thing as your entertainment ſpeaks it to be ? is it indeed worth no more than this inyour eyes ? Surely you willnot be long of that opinion ! Willyou be ofthat mind, think you, when death and judgment ſhallhave thoroughly awakenedyou ? Oh, no : Then athousand worlds for a Chriſt ! as it is ſtoried of our crookbacked Richard, when he lost the field, andwas ingreat danger by his enemies that preſſedupon him; Ohnow, (faid he), akingdom for a horfe ! Or thinkye, that any beſide you in the world are of your mind ? you are deceived, if you think fo.
" To them thatbelievehe is precious," through all the world, Pet. ii . 7.; and in theother world they are of a quite contrarymind.
Could you but hearwhat is faidofhim inheaven, inwhat a dialect the ſavedof the Lorddo extol their Saviour ; orcouldyoubut imagine the ſelf-revenges, the ſelftorments, whichthedamned ſuffer for their folly, and what avalue they would fetuponone tender of Chriſt, if itmight but again be hoped for; you would fee that ſuch asyou are the only defpif ers of Chrift *.
Beſide, methinks it is aftoniſhing, that you * Fy, fy, faith one, upon this condemned and foolish world, that willgive fo little for Chrift and falvation : Oh ! ifthere werebuta freemarket proclaimedofChrift and falvation in thatday, when the trumpet
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ſhould deſpiſe a mercy inwhich your own fouls are ſodearly, ſodeeply, ſo everlastingly concerned, as they are in this gift of God.
If it were but the foul of another, nay, leſs, ifbut the bodyof another, and yet leſs than that, if but another's beaſt, whoſe lifeyou could preferve, you are obliged todo it : but when it is thy ſelf, yea, thebeſt part ofthy felf, thine own invaluable foul, that thou ruineſt anddestroyeſt hereby, oh, what amonſter art thou, tocaſt it away thus ! What ! will you flight your own fouls ? care you not whether they be ſaved, or whether theybedamned? is it indeedan indifferent thing with you whichway 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, fee what monſters ſin can turn menand women into ? Oh, the ſtupifying, beſotting, intoxieating power of fin ! But perhaps you think that all theſe are butuncertain ſounds, with which we alarm you : it may be thine ownheart will preach ſuch doctrine as this to thee ; Who canaffure thee of the reality of theſe things ? why ſhouldſt thou trouble thyſelfwith an inviſible world, or be ſomuch concerned for whatthine eyes never faw, nor didſt ever receive the report from any that have ſeenthem ?
Well, though we cannotnow thewyou theſe things, yet ſhortly they ſhall be ſhewn you; and yourown eyes ſhallbehold them.
You are convincedand fatisfied that many other things are real which you never ſaw: butbe aſſured, That " ifthe word ſpoken by angels
" was ſtedfaſt, and every tranfgreffionanddisobedience receiv- " ed a juſt recompence ofreward ; how shall we eſcape, ifwe
" neglect ſo great aſalvation, which at firſt began to be ſpo- " ken to us by the Lord, andwas confirmed to usby them that " heardhim,God alſobearingthem witneſs ?" Heb. ii. 2, 3, 4.
But ifthey be certain,yet they are not near : it willbe a long timebeforetheycome.
Poor ſoul ! how doſt thou cheat thyſelf ? It maybe not by twenty parts ſo longatime as thy own fancydraws it forth for thee; thou art not certainof the next moment.
Andſuppoſe whatthou imagineſt : Whatare twenty or forty yearswhenthey are paſt ? yea, what are a thousand years to vaſt eternity ? Go trifle away afewdays more, ſleep outa few nights more, and thenliedown inthe dust ; itwillnotbe long
K 2 trumpet ofGodſhall awaken the dead ; howmany buyers would be there ? God ſendme no more happiness but thatwhich the blind world (to their eternal woe) letteth flip throughtheir fingers.
The Fountain of Life.
SERM. V. ere the trump of God ſhall awaken thee, andthine eyes ſhall beholdJeſus coming in the clouds ofheaven, and thenyou will know the price of this fin.
Oh ! therefore, if there be any fenſe of eternity upon you, any pity or love for yourſelves in you ; ifyou have any concernments more than the beafts that periſh, deſpiſe not your own offered mercies, flight not the richeſt gift that ever was yet opened to the world; and a ſweeter cannotbe opened to all eternity.
SERΜΟΝ V.
Treats of CHRIST's WONDERFUL PERSON.
JOHN i. 14. And the Word was made Fleſb, anddwelt among us, &c.
YOU have heardthe covenant ofredemption opened.
The work therein propounded by the Father, and conſented toby the Son, is ſuch as infinitely exceeds the power of any meer creature to perform.
He that undertakes to fatisfyGod, by obedience, for man's fin, muſt himself be God; and he that performs fuch a perfect obedience, by doing, and fuffering 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 aconcourſe or co-operation of either nature in his mediatory works.
How theſe natures are united, inthewonderful perſon of our Immanuel, is the firſt part of thegreat mystery of godlineſs * : A fubject ſtudied and adoredby angels ! and the myſtery thereof is wrapped up in this text.
Wherein we have, First, The incarnation ofthe Son ofGod plainly afferted.
Secondly, That aſſertion ſtrongly confirmed.
(1.) In the aſſertionwe have three parts.
1. The Perfon affuming, ὁΔόγος, the Word †, (i. e.) the ſe * The incarnationis the miracle of miracles ; a teſtimony against unbelievers, Ifa. vii. 14. and a document to believers.
None can declare his generation, Ifa. liii. 8.
Neither can any declare his incarnation, his name is ſecret, Judges xiii. 18. Wonderful, Ifa. ix.
6. A name that no man knoweth, viz. perfectly, but himself.
The Trinity is the greateſt, the incarnation the next myſtery, Nor ton's Orthodox Evangelist, p. 38 .
+ Word, a real ſubſtance,orperfon; and not a word, ſpoken or uttered.
Fulgent. Book I.
SERM. V.
The Fountain of Life . cond Perfon or Subſiſtent in the moſt gloriousGodhead, called the Word, either becauſe he isthe ſcope and 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-begottenSonwhich is in the boſom oftheFather, hehath declared orexpounded him .
2. The Nature affumed, σάρξ, Fiem, (i. e.) the intirehuman nature; confifting of a true human foul and body.
For ſo this word σαρξ, in Rom. iii. 20. and the Hebrew word ב whichanſwers to it, by an uſual Metonomy of a part for the whole, is uſed, Gen. vi. 12.
And the word Flesh is rather uſed here, than Man, on purpoſe to enhance the admirable condeſcenſion andabaſement of Chriſt ; there being more of vileneſs, weakneſs, and oppoſition to ſpirit inthis word, than in that, as ispertinentlynoted by ſome.
Hence the whole nature is denominatedby thatpart, and called fleſh.
3. The affumption itſelf, ἐγένετο, he was made ; not fuit, he was, (as Socinus would render it, deſigning thereby to overthrowthe existence of Chriſt's glorified body now inheaven) butfactus eft, it was made (i. e.)he took or affumed the true human nature (called ſleſh †, for the reason before rendered) into the unity of his divine perſon, with all its integral parts and eſſential properties ; andſo was made, orbecame atrue and real man, by that aſſumption.
The apostle ſpeaking of the fame act, Heb. ii. 16. uſes another word, He took on him, ἐπιλαμβάνεται, fitly rendered he took on him, or he affumed : which affuming, 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 betwixt 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 itis ſaid, hewas made fleſh, miſconceive not, as if there were a mutation of the Godhead into fleſh; for this was performed ||, " not by changingwhat
" he was, but by aſſuming what he was not," as Auguſtine well expreſſeth it. As when the ſcripture, in a like expreſſion, faith, " He was made fin," 2 Cor. v. xxi.; and made a curſe,
Gal. iii. 13. the meaning isnot, thathe was turned into fin, or † The Evangeliſt choſe to uſe the word, Fleſh, inſtead ofMan, that it might the more appear how far the Word that wasGod, humbled himself, when he was made Fleſh.
For there is manifeſtlymore ofVileneſs, and greater oppoſition to Spirit implied in the word Fleſh thanin the word Man .
Maccovius'sCommon Places.
|| Non mutando quod erat,fed affumendo quod non erat. Aug,
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SERM. V. intoacurſe; no more may we think here theGodheadwas turned into fleſh, and lost its ownbeing and nature, becauſe it is faid he was made fleſh.
This is the sum of the aſſertion .
(2.) This aſſertion [" that the word was made fleſh"] is trongly confirmed. He "dwelt among us," and we saw his glory.
This was no phantaſm, buta moſt real and indubitable thing.
For, ἐσκήνωσεν ἐν ἡμῖν, pitched his tent, or tabernacled with us. And we are eye-witneſſes of it.
Paral lel tothat, I John i. 1, 2,3. " That which was fromthe beginning, which we have heard, which we have ſeenwith our eyes, which we have looked upon, and our hands have
" handled, of the Word of life, &c. declarewe unto you."
Hencenote, Doct. That Jesus Chriſt did really afſſume the true andperfect nature ofman, into a personal union with his divine nature, andstill remains trueGod, and trueman, in oneperfonforever.
The propoſitioncontainsoneofthedeepest myſteries ingodlineſs *, 1 Tim. iii. 16. A mystery, by which apprehenfionis dazzled, invention aſtoniſhed, and allexpreſſion ſwallowed up.
Ifever the tongues of angels were defirable to explicate any wordofGod, theyare ſo here. Great isthe intereſt of words in this doctrine. We walk upon the brink ofdanger.
The leaſt tread awry may ingulph us in thebogs of error. Aríus wouldhavebeen content, ifthe councilofNice would but have gratifiedhiminaletter, ομούσιος, and ομοιόσιος.
The Neſtorians alſo defiredbut a letter, Θεοδόχος, θεοτόκος.
Theſe ſeemed but fmallandmodeſt requests, but, ifgranted,had proved no ſmall prejudice toJeſus Chriſt, andhis truths. Idefiretherefore the reader would, with greatest attention ofmind, apply himself to theſe truths.
It is a doctrine hard to understand, and dan- * The incarnation isGod's work, whereby the Son ofGod,(according to the æœconomy ofthe divine counſelof the Father, of the Son, and of the holy Spirit) humbling and abaſing himself, took from the Virgin Mary, by the power and efficacy ofthe holy Spirit upon her ; real, entire, perfect, holy Flesh ; yet ſo as that that Fleſh hadnoproper ſubſiſtence without the Son of God, but was really borneandcarried aboutby him ; the two entirenatures beingunitedamong themſelves, without any change ofthe one into the other, without confufion, without diviſion, and unfeparably, &r.
Whence is conſtituted the perſon of Chrift, God-man.
Synepfis purioris Theo.
SERM. V.
The Fountain of Life. gerous tomiftake. I am really ofhis mindthat ſaid , 'It is
'better not touch thebottom, than notkeep within the circle:'
Melius eft nefcire centrum, quam non tenere circulum. Hedid aſſume a true human body ; that is plainly afferted, Phil. ii.
7, 8, &c. Heb. ii. 14, 16.
Inone place it is called taking on him the feed of Abraham, and in the text, flesh. He did alſo affume atruehuman foul, that is undeniable by its operations, paffions, and expiration at laſt, Matth. xxvi. 38. and xxvii. 50. And thatboth theſe natures makebut one perſon, is as evident from Rom. i. 3, 4. " Jeſus Chriſt was made of the " feed of David, according to the fleſh, and declared tobe the " Son ofGodwithpower, according to the Spiritofholiness,by " the refurrection from the dead." SoRom. ix. 5. "Ofwhom,
" as concerning the fleſh, Chriſt came, whois over all,God blef- " fed for ever. Amen."
But that you may have a found and clear underſtanding ofthis mystery, I will, (1.) Openthe nature;
(2.) The effects; and (3.) The reasonsor ends ofthiswonderful union .
First, The nature of this union.
There are three illustrious and dazzling unions in fcripture: thatofthree perſons in one God,
Thenatureofthe hypoftatical uni onopened.
Effentially. That oftwo distinct natures, and perſons; by one fpirit Mystically and this of two distinct natures inoneperſon, Hypoftatically.
This is my taſk toopen at thistime: and, for the morediftinct andperspicuousmanagementthereof, I ſhall ſpeak to itboth negatively and poſitively.
1. Negatively. Think notwhenChriſt affumedour nature, that it was united confubNot confubftantially. stantially, ſoasthethree perſons intheGod. headare unitedamongthemselves.
They all havebut one and the famenature and will; but in Chriſt are two distinct natures andwills, thoughbut one perfon.
2.Nor yetthatthey are united Physically, Not phyfically as foul and body are unitedinone perfon: for death actuallydiffolves that; but this is indiſſoluble. Sothat whenhisfoul expired, andhisbodywasinterred,both fouland bodywere ſtillunited tothe ſecond Perſon as much as ever.
3.Noryetis it ſucha mystical union, as is between Chrift and believers.
Indeed that is a Not mystically.
*Reaſon (faithone) cannever ſhew itſelfmore reaſonable, than inceaſing to reafon aboutthings whichare above reaſon,
Whatſo. everisconcealed from us that we are not to pry into.
But we are not to overlookwhat is plain andmanifeſt.
Profper.
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SERM. V. glorious union: but though believers are faid to be in Chrift, and Chriſt'in them,yetthey are not oneperſonwith him. They are not chrifted into Chriſt, or godded into God, as blafphemous Familiſts ſpeak.
2dly, Positively.
But this aſſumption ofwhich 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 intheſecond perſon, yet without confufion, both making but one perfon, Θεάνθρωπος, or Immanuel, God with us.
So that though we truly aſcribe a two-fold nature to Chrift, yet not a double perfon + : For, the human nature of Chrift never ſubſiſted ſeparately and distinctly, by any perſonal fubfiſtence of its own, as it doth in all other men, butfrom the firſt moment of conception, ſubſiſted in unionwith the ſecond perfon.
To explicate this mystery more particulary, let it be confidered; First, The human nature was united to the ſecond perfon miraculously and extraordinarily, being ſupernaturally framed.
in thewomb ofthe Virgin, by the over-ſhadowing power of theHigheſt, Luke i. 34, 35. By reaſonwhereofitmay truly, and properly be faid to be the fruit of the womb, not ofthe loins ofmen, nor by man. And this was neceſſary to exempt the affumed nature from the ſtain and pollutionofAdam's fin, which itwholly eſcaped; inasmuch as he received it not, as all others do, in the way of ordinary generation, wherein original fin is propagated: but this being extraordinarily produced, was amoſt pure and holy thing, Luke i. 35. And indeed this perfect ſhining holiness, inwhich itwas produced, was abſolutely neceſſary, both in order to its union with the divine perſon, and the deſignof that union ; which was both to fatisfy for, and to fanctify us. The two natures could notbe conjoined inthe perfon ofChriſt, had therebeen the leaſt taintof finupon the human nature.
ForGod can have no fellowship with fin, much leſs be united to it. Or, ſuppoſing ſuch a conjunctionwith our finful nature, yet he being a finnerhimself, could never fatisfy for the finsofothers; nor could any unholy thing
† The human nature is not, iδιοσύσταλος, ſubſiſting ofitself, nor did thehuman nature exiſt before itwas aſſumed; but ſo ſoon as the fleſh exiſted, itwas the flesh ofthe Word of God. And ſo the perfon of Chrift is one, in which there are two distinct things, but not two diftinct perſons. Greg. Naz. in Theodoret, Dialogue 2...
SERM. V.
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" Such an High Prieft therefore becameus as is holy, harmless, undefiled, ſeparate from finners," Heb. vii. 26. And fuch an one he must needs be, whom the Holy
Ghoſt produces in ſuch a peculiar way, τὸἅγιον, that holy thing.
Secondly, As it was produced miraculouſly, ſo itwas aſſumed integrally ; that is to lay, Chriſt took a compleat and perfect human foul andbody, with all and every faculty and member pertaining to it. And this was neceſſary (as both* Austin and + Fulgentiushavewell obſerved) that thereby hemight heal the whole nature ofthat leproſy of fin, which hath feized and infected every member and faculty.
Πάντα ἀνέλαβεν ίνα πάντα ἀγίαζη. " He aſſumed all, to ſanctify all: " as Damafcen expreffeth it.
Hedeſigneda perfect recovery, by ſanctifyinguswholly in foul, body, and ſpirit; and therefore affumed the whole in order to it.
Thirdly, He aſſumed our nature, as with all its integralparts, ſo with all its finleſs infirmities. And therefore it is faid of him, Heb . ii. 17. " That it behoved him," κατάπάντα ὁμοιωθῆναι , according to all things (that is, all things uatural, not formally ſinful ‡, as it is limited by the ſame apoſtle,Heb. iv. 15.) tobe made like unto his brethren.
But here our divines do carefully distinguiſh infirmities into perſonal and natural.
Perſonal infirmities are ſuch as befal particular perſons, from particular cauſes, ſuch asdumbness, blindneſs, lameneſs, leproſies, monſtroſities, and other deformities.
Theſe it was no way necefſary that Chriſt ſhould, nordidhe at all aſſume; but the natural Ones, fuch as hunger, thirſt, wearineſs, ſweating, bleeding, mortality, &c. which though they are not in themselves formally and intrinfically finful; yet arethey the effects andconſequents of fin.
They are ſo many marks, that ſin hath left ofitſelfupon our natures. Andonthat account Chriſt is faid tobeſent " inthe likeness offinful fleſh," Rom. viii. 3. Whereinthegracious condeſcenſion ofChrift for us is marvelloufly ſig- * Aug. de Givit. Dei. lib. 1o. cap. 27. p. 586.
+ Fulgent. ad Tra. 1. 1. p. 251.
Damafc. lib. 3. cap. 20.
‡ The natural pollution and original defilement of ſin, which cleaves to human nature in general, could not infect the human nature ofChrift, becauſe theholy Spirit, according tohis own manner of working, had made it abſolutely undefiled and impeccable, ог, uncapable of committing ſin: and ſuch a perfectand finleſs nature itbehoved to be, in which our fins, with theirdefilement and guilt, were tobedone away.
Trelc. Instit. p. 58.
VOL. I, L
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SERM. V. nalized, that he would not aſſume ourinnocentnature,as itwas inAdambefore the fall, while it ſtoodin all its primitive glory and perfection ; but after finhad quite defaced, ruined, and ſpoiled it.
Fourthly, Thehumannature is ſo united with the divine, as that each nature ſtill retains its own eſſential properties diſtinct *. And thisdistinction is not, nor can be loft by that union. So that the two underſtandings, wills, powers, &c. viz.
Thedivine and human, are not confounded; but a line of diſtinction runsbetwixt them ſtill in this wonderful perſon.
It was theherefyofthe Eutychians, condemnedby the council of Chalcedon, to affirm, that there was nodiſtinction betwixt the twonatures in Chriſt.
Against whom that councildetermined, that they were united ἀσυνοχύτως, without any immutation, or confufion.
Fifthly, Theunion ofthe two natures in Chriſt, as an infepa rable union; ſo that from the firſt moment thereof, there never was, nor to eternity ſhall be, any feparationofthem.
Doubt. If you ask how the union remained betwixt them, when Chriſt's human foul and body were ſeparated from each otherupon the croſs ? Is not death the diſſolution ofunion betwixt foul andbody ?
Reſolution. True, the naturalunionbetwixt his foul andbodywas diffolvedby death for atime, but this hypoftatical unionremainedeventhenas intire and firm as ever : for, though his foul andbody were divided from each other, yet neither of them from the divine nature .
Divines aſſiſt our conceptionof thismystery, by an apt illuſtration †. Aman that holds inhis
* By this unionofthehumanwiththedivine nature, thehuman nature is notraiſed tothe ſame perfection with thedivine, nor changed into it, nor confounded with it; as ifwhat is anyway peculiar to thedivine, were communicated to the human nature; but that the one always did, anddotk, remain totallydiſtinct from the other; the human, to wit, conſiſting ofa finite body, and ofa foul, the fame, as to fubſtance and eſſential powers, with other mens .
Bradshaw on Juftification, p. 79.
† Tolletus gives us a fine illuſtration ofit : "Even as a man (fays " he) holding a ſword ſheathed, when he pleaſeth, draws forth the " ſword; but ftill holds that in one hand, and the ſheath inthe o ther, (and then ſheaths it again, ſtill holding it in his hand] : fo
" the Divine Perſon ſeparated the foul from thehumanbody, as it
were a ſword drawn out of its sheath, but still he heldboth ue " nited to himſelf; but by the refurrection he rejoined the foul to " thebody, as when one puts the ſword in the ſcabbard,"
SERM. V.
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hand a ſword ſheathed, when he pleaſeth, draws forth the fword; but still holds thatinone hand, and the ſheath inthe other, and then ſheaths it again, ſtillholding it in his hand: fo when Chriſt died, his foul and body retained their union with thedivine nature, though not (during that ſpace) one with another.
And thus you are to form and regulate yourconceptions of this great myſtery. Some adumbrations and imperfect fimilitudesofitmaybefoundinnature. Amongwhich ſome * commendthat unionwhich thefoul and bodyhavewith each other ; theyareofdifferent natures, yet both make one individual man.
Others + find faultwith this, becauſe both theſe united make but one compleat human nature; whereas, in Chriſt's perſon, thereare two natures, andcommend to us amore perfect emblem, viz. That of the Cyon and the tree or flock, which have two natures, yet make but one tree.
But thenwe must remember that the Cyon wants a root ofits own, which is an integral part, but Chriſt affumed our nature integrally.
This defect is by others ‡ ſupplied in the Misletoe and the Oak, whichhavedifferent natures ; and the Misletoe fubfifts inunion with theOak, ſtill retaining thedifferenceofnature; andthough making but one_tree, yet bears different fruits. And so much to the firſt thing, namely, the nature ofthis union.
Secondly, For the effects, or immediate reſults ofthis marvellous union, let theſe three be well confidered.
The results of the hypostatical union.
1. The two natures being thus unitedin the perſon of the Mediator, by virtue whereofthe properties ofeach nature are attributed, anddotruly agree in thewhole perſon; fo that it is proper to ſay, the Lord ofglory was crucified, 1 Cor. ii. 8.; andthe blood of God redeemed the Church, Acts xx. 28.; that Chriſtwas both in heaven, and in earth at the fame time,
John iii. 13 .
Yet we do not believe that one nature doth transfuſe or impart its properties to the other ||, or that it is proper to ſay
L2 * Juſtin Martyr.
+ Alex. Alex .
†Roberts ofthe covenant.
|| The properties ofboth natures maybe attributed to thewhole perſon of Chriſt, in the concrete ; the Son of man, who is a Perfon confiftingoftwo natures, is every-where-preſent, is eternal, is adorable, that is, he is to be adored according to his divine nature, to which theſe properties (of omni-prefence, eternity, praiſe-worthineſs) are applicable: we adore indeed the Deity incarnate, but the Divinity itſelf is the only perfect object of our worship.
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SERM. V. the divine nature ſuffered, bled, ordied ; orthe humanis omniſcient, omnipotent, omnipreſent; but thatthe properties of both natures, are to aſcribed to the perſon, that it is proper to affirm any of them ofhim in the concrete, though not abitractly.
The right understanding of this would greatly affiſt, in teaching the true ſenſe of the forenamed, and many other dark paſſages inthe ſcriptures.
2. Another fruit ofthis hypoſtatical union, is the fingular advancement ofthe human nature inChriſt, far beyond and above what it is capable ofin any other perfon *, it beinghereby replenished and filled with an unparalleled meaſure ofdivine graces and excellencies ; in which reſpect he is ſaid tobe " anoin- " tedabove, orbefore his fellows," Pfal. xlv. 8. andſobecomes the object of adoration and divine worship, Acts vii. 59. This the Socinians oppugn with this argument : He that is worſhippedwith adivine worſhip, as he is Mediator, is not ſo worſhipped asGod; but Chriſt is worſhipped as Mediator.
But we ſay, that to be worſhipped as Mediator, and as God, are not oppoſite, but the one is neceſſarily included in theother ; and therein is farther includedthe ratioformalisfub qua ofthat divine religious worſhip.
3. Hence, in the laſt place, follows, as another excellent fruit of this union, The concourſe and co operation of each nature to his mediatory works : for, in them, he acts according to both natures : the human nature doing what is human, viz. ſuffering, ſweating, bleeding, dying; and his divine nature ſtamping all theſe with infinitevalue; andſo both ſweetly concurunto oneglorious work and deſign of mediation.
Papiſts generallydeny 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. v. 10., Heb. ix.
14, 15. Andſo much as to the ſecondthing propounded, viz. the fruits of this union .
Thirdly, The last thing to be opened is the grounds and reaſonsof this aſſumption. And wemay ſay,
The reafons of the hypostatical union. touching that, (1.) That the human nature was notaſſumed to anyintrinſical perfection ofthe Godhead, not to make that human nature itſelf perfect.
The divine did not aſſume thehuman nature neceſſarily, but * The human nature being thus affumed above all other created natures, is, by virtue of this aſſumption, lifted up to the highest poſſible pitch ofdignity; Heb. i. 4, 5, 6.
Bradshaw on Justification, P. 79.
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voluntarily; not out of indigence but bounty; not becauſe it wastobe perfected by it, but to perfect it, bycauſing it to lie as apipe, to the infinite all-filling fountain ofgrace and glory, of which it is the great receptacle.
(2.)And ſo, conſequently, to qualifyand prepare him for a full diſcharge of his mediatorſhip, inthe officesofour Prophet, Prieft, andKing.
Hadhe not this double nature in the unity ofhisperfon, hecouldnot have been our Prophet: For, as God, he knows the mind and will of God, John i. 18., and iii. 13. ; and as man, he is fitted to impart it fuitably to us, Deut. xviii. 15, 16, 17, 18., compared with Acts xx. 22 .
As Prieft, had henot been man, he couldhave ſhednoblood; and if notGod, ithad been no adequate value for us *, Heb . ii. 17., Acts iii. 28.
As King, had he not beenman,he had been an heterogeneous, and ſo no fit head for us.
And if notGod, he could neither rule nor defend his body the Church.
Theſe then were the deſigns and ends of that aſſumption.
Ufe 1. Let allChriſtians rightly inform their minds in this truth offo great concernment in religion, and hold it fast against allfubtle adversaries, that would wrest it from them.
The learned Hooker obferves, that the dividing ofChriſt's perſon, which is but one, and the confoundingofhis natures, which are two, hath beenthe occafion of thoſe errors which have ſo greatlydisturbed the peace of the church.
The Arians denied his deity, levelling him with other meer men. TheApollinariansmaimed his humanity.
The Sabellians affirmed, that the Father and holyGhoſt were incarnated, as well as the Son ; and wereforced, uponthat abſurdity,by another error, viz. denying the threediſtinct perſons in theGodhead, and affirming they were but three names .
The Eutychians confounded both natures in Chrift, denying any distinction ofthem.
The Seleufians affirmed, that he unclothed himself of his humanity when heafcended, and hath no human body inheaven. The Neſtorians ſo rent the two names ofChriſt aſunder, as to make two distinct perſons of them.
But ye (beloved) have notso learned Christ .
Ye know he is (1.) True and veryGod ; (2.) True and very man; that, (3.)theſe two natures make but one perſon, being united inſeparably ; (4.) that they are not confounded or fwallowedup
*He made fatisfaction in his human nature ; but then the worth, theexcellency, efficacy and application ofthat fatisfaction flow from thedivine nature. ames.Bell. Enerv, lib. 5.
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SERM. V. oneinanother,but remain ſtilldiſtinct intheperſon ofChrift Hold ye the form offound words which cannotbe condemned.
Great things hang upon all theſe truths. Oh fuffer not a stone tobe loofed out of the foundation.
Ufe 2. Adore the love of the Father, andthe Son, who bidfo highforyourfouls, andat this rate were contentedyoushould be recovered.
1. The love of the Father is herein admirably confpicuous, who ſovehemently willed our ſalvation, that he is content to degrade the darling ofhis foul to ſo vile and contemptible a ſtate, which was, upon the matter, an undoing to him, in point ofreputation ; as the apostle intimates,Phil. ii 7.
Iftwo perfonsbe at avariance,and the ſuperior,who alſo is the wronged perſon, begin to ſtoop firſt, and ſay, you have deeply wronged me, yea, yourblood is not able to repair the wrongs you have doneme: however, ſuch is my love to you, and willingness tobe at peace with you, that Iwill part with what is moſtdear tome in all the world, for peace-fake ; yea, though I ſtoopbelow myself, and ſeem, as itwere, to forget my own relation andendearments tomy own ſon, Iwill not fuffer ſuch abreach betwixtme andyou.
John iii. 16. "God ſo loved the world, " thathe gave his only begotten Son."
2. And how afſtoniſhing is the love of Chriſt, that would make ſuch a ſtoop as this to exalt us *! Oh, it is raviſhing to think, he ſhould paſsby a more excellent and noble ſpecies of creatures, refuſing the angelic nature,Heb. ii. 16., to take fleſh ; andnot tofolace 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 inhis deſign, butthe very contrary, even to make himselfa fubject capable of forrows, wounds and tears †.
It was, as theapoſtle elegantly expreſſeth it, in Heb. ii. 9., ὅπως ὑπερ παντός γεύσηται θανάτε; that he might ſenſibly taſte what reliſh death hath, and what bitterness is inthoſe pangs and agonies. Now, oh that you would getyour hearts fuitably impreſſedand affectedwith theſe high expreſſures ofthe loveboth ofthe Father and Son ! How is the courage offome noble Romans celebratedinhiftory, for the brave adventures they made
* No body raiſes another lying low, without firſt ſtooping down, andbowing himselfto the ground.
Nierom.
+The Son ofGod therefore took fleſh, that he mightbe capable offufferinginhuman nature, whathe could not have done in the divine, which is uncapable offuffering.
Theod.
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for the commonwealth ! but they could never floop as Chrift did, being ſo infinitely below him in perſonal dignity.
Ufe 3. Andhere infinite wisdom has alfo left a famous and everlafting mark of itſelf; which invites, yea, even chains the eyes ofangels and men to itſelf *. Had there been ageneral council ofangels, to adviſe upon away of recoveringpoor finners, they would all have been at an everlafting demur and loſs about it.
It could not have entered their thoughts (though they are intelligencers, andmore ſagacious creatures) that ever mercy, pardon, and grace, ſhould find fucha way as this to iſſue forth from the heart ofGod tothe hearts of finners. 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. i.
24.; foraſmuch as in him the divine wiſdom is more glorified thaninall the other works of God, upon which he hath impreſſed it. Hence it is, that fome ofthe ſchoolmen affirm,
(though I confefſs myſelf unsatisfied with it) that the incarnationof Chriſt was in itſelf to glorious a demonſtration ofGod's wisdomand power, and thereupon ſo defirable in itſelf, that though manhad not finned, yet Chriſt would have beenmade man.
Use 4. Hence alſo we infer the incomparable ſweetness of the Christian religion, thatsherus poorfinnersfuch afair foundation to reft their trembling comfciences upon.
While poor diſtreſſed fouls look to themſelves, they are perpetually puzzled.
That is the cry of a diſtreſſed natural confcience, Micah vi. 6.
" Wherewith ſhall I come before the Lord?" the Hebrew is םוחומיקא תכרכ how shall I prevent oranticipate the Lord ? and ſo Montanus renders it, in quo praeoccupabo Dominum ? Conſcience feesGod arminghimselfwith wrath, to avenge himself for fin ; cries out, Oh, how ſhall I prevent him ! ifhe would accept the fruit of mybody, (thoſe dearpledges of nature), for the fin ofmy soul, he ſhouldhave them.
But nowwe feeGod comingdown in Aeſh, and ſo intimatelyunitingour fleſh to himſelf, that ithath no properſubſiſtenceof its own, but is unitedwith the divine perfon: hence it is eaſy to * It muſt ſurpaſs human, or even angelical understandings, to conceive, or, ifconceived, tohope for ſuch a deliverer : wherefore, ifafinner, ſenſible ofthedivine malediction due to his fins, were left to himself, byſearching to find outſuch relief, the morehe laboured inthe ſearch, the more would he throw himselfheadlong into a boundless abyss ofhorror anddeſperation.
Bradshaw on Justification, p. 74.
Kedem Antivertit, anticipavit, obvenit. Buxtorf.
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SERM. V. imaginewhat worth and value mustbe inthatblood ; and how eternal love, ſpringing forth triumphantly from it, flourishes into pardon, grace and peace.
Here is a way in whichthe finnermay feejuſtice and mercy kiſſing each other, and the latter exerciſed freely, without prejudice to the former.
All other confciences, through the world, lie either in a deep ſleep in the devil's arms, or elfe are rolling (fea-fick) upon thewaves oftheir own fears anddiſmal 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. Ofhow great concernment is it, that Chriftshouldhave union with our particular perfons, as well as with our common nature ?
For by this union with our nature alone, never any man was, or canbe saved.
Yea, let me add, that this union with your natures, is utterly in vain to you, and willdo you nogood, except he have union with your perſons by faith alſo.
It is indeed infinite mercy, thatGod is comeſo near you, as to dwell in your fleſh ; and that he hath fixed upon ſuch an excellent method to fave poor finners. And hath hedone all this ? is he indeed come home,even toyourowndoors, to ſeek peace ? doth he vail his unſupportable glory under fleſh, that he might treat thee more familiarly ? and yetdo you refuſe him, and ſhut your hearts against him ? thenhear one word, and let thine ears tingle at the found ofit: Thy fin ishereby aggravated beyond the finof devils, who never finned against a mediator in their own nature ; who never deſpiſed, or refuſed, becauſe, indeed, theywere 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 falvation, which in this excellent way is brought down, even to your own doors.
Ufe 6. If Jeſus Chriſt hasaſſumed our nature, thenhe isfenfibly touched withthe infirmities that attend it, andfo hathpity
: and compaffionfor us, under allour 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. ii. 17, 18., " Wherefore
" in all things it behoved him to bemade like untohis brethren, " that he mightbe a merciful andfaithful high-prieft, in things
" pertaining to God, to make reconciliation for the fins ofthe " people. For in thathe himselfhath ſuffered, being tempted,
" he is able to fuccour them that are tempted." O what a comfort is this to us, that he who is our high prieſt in heaven, hathour nature onhim, to enable him to take compaffionon us!
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Ufe 7. Hence we fee, to what a height God intends to build up the happiness of man, in that hehathlaidthefoundation thereof
Jo deep, in the incarnation ofhis own Son .
They that intend to build high, uſe to lay the foundation low.
The happiness and glory of our bodies, as well as fouls, are founded in Chriſt's taking our fleſh upon him : for, therein, as in a model or pattern,God intended to ſhewwhat in time he refolves to make of our bodies ; for he will μετασχηματί ζειν, transform our vile bodies, and make them one day contormable to the glorious body ofJeſus Chriſt, Phil. iii. 21.
This fleſhwas therefore affumedby Chriſt, thatinit might be ſhewn, as in a pattern, howGod intends tohonourand exalt it.
And indeed, a greater honour cannot be done to the nature ofman, thanwhat is alreadydone, by this grace of union : Nor are ourperſons capable ofhigher glory, than what conſiſts in their conformity tothis glorious head.
Indeed the flesh of Chrift will ever have a diſtinct glory from ours inheaven, by reaſon of this union ; for being the body which the Word aſſumed, it is two ways advanced fingularly above the flesh and blood of all other men, viz . fubjectively, and objectively: Subjectively, it is the flesh and blood ofGod, Acts xx. 28., and ſo hath a diſtinct and incommunicable gloryofits own. Andobjectively, it is the flesh and blood which all the angels and ſaints adore.
But tho' in theſe things it be ſupereminently exalted, yet it is both the mediumand patternofallthatglory which God deſigns to raiſe us to.
Use 8. Lastly, How wonderful a comfort is it, that hewho dwells in ourflesh 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," faith he, that experiences are all loft, when ſummons of impro- "
" bation, to prove our charters of Chrift to be counterfeit, are " raiſed against poor fouls in their heavy trials.
But let mebe 66 a finner, and worſethan the chief of ſinners, yea, a guilty " devil, I am ſure mywell-beloved isGod, and my Chriſt isGod.
" Andwhen I say my Chriſt is God, I have faid all things, [ " can ſay no more.
I would I could build as much on this, "
" My Christ isGod, asitwouldbear : I might lay all the world uponit."
God andman in one perſon, oh ! thrice happy conjunction !*Asman,heis fullofexperimentalſenſe ofourinfirmities, wants, and burdens : and asGod, he can ſupport and ſupply them all.
Theaſpect of faith upon this wonderful perfon,how relieving, VOL . I.